by Ken Cayce
© Ken Cayce All rights reserved.
Copyright
Title: This book gains its title from the human author, who begins with "the words of Jeremiah" (1:1). Jeremiah recounts more of his own life than any other prophet, telling of his ministry, the reactions of his audiences, testings, and his personal feelings. His name means "Jehovah throws", in the sense of laying down a foundation, or "Jehovah establishes, appoints, or sends".
Seven other Jeremiahs appear in Scripture (2 Kings 23:31, 1 Chron. 5:24; 12:4; 12:10; 12:13; Neh. 10:2, 12:1), and Jeremiah the prophet is named at least 9 times outside of his book (compare 2 Chron. 35:25; 36:12; 36:21-22; Ezra 1:1; Dan. 9:2; Matt. 2:17; 16:14; 27:9). The Old and New Testaments quote Jeremiah at least 7 times.
Jeremiah is rightly considered among the major prophets. His book is longer than Isaiah and is also longer than either Ezekiel or the 12 Minor Prophets combined. Its important subject matter includes timely messages to God's people in the closing days of Judah, and prophecies concerning the Messiah and the new covenant. The book customarily appears between Isaiah and Ezekiel in the Old Testament Canon.
Jeremiah's text has come down in differing forms. In the Greek Old Testament (the Septuagint), it is shorter and shows a different arrangement of the material (in chapters 46 to 51). Both the Hebrew and Greek texts of the book have been found among the Dead Sea Scrolls. No compelling reason exists, however, for abandoning the traditional form of the original Hebrew text reflected in our English translations.
Authorship: Jeremiah doubtless was the chief author of the book that bears his name (see title above).
The Book's final edition was probably brought together shortly after his death by his scribe, Baruch. Jeremiah was the son of Hilkiah, a priest in the line of Abiathar, who lived at Anathoth. Because he was raised in a Levitical tribe, Jeremiah learned a high regard for the law of the Lord and the importance of the temple and priesthood.
Jeremiah, who served as both a priest and a prophet, was the son of a priest named Hilkiah (not the High-Priest of 2 Kings 22:8 who discovered the book of the law). He was from the small village of Anathoth (1:1), today called Anata, about 3 miles northeast of Jerusalem in Benjamin's tribal inheritance. As an object lesson to Judah, Jeremiah remained unmarried (16:1-4). He was assisted in ministry by a scribe named Baruch, to whom Jeremiah dictated and who copied and had custody over the writings complied from the prophet's messages (36:4, 32; 45:1). Jeremiah has been known as "the weeping prophet" (compare 9:1, 13:17; 14:17), living a life of conflict because of his predictions of judgment by the invading Babylonians. He was threatened, tried for his life, put in stocks, forced to flee from Jehoiakim, publicly humiliated by a false prophet and thrown into a pit.
Jeremiah carried out a ministry directed mostly to his own people in Judah, but which expanded to other nations at times. He appealed to his countrymen to repent and avoid God's judgment via an invader (chapters 7 and 26). Once invasion was certain after Judah refused to repent, he pled with them not to resist the Babylonian conqueror in order to prevent total destruction (chapter 27). He also called on delegates of other nations to heed his counsel and submit to Babylon (chapter 27), and he predicted judgments from God on various nations (25:12-38; Chapters 46 to 51).
The dates of his ministry, which spanned 5 decades, are from the Judean king Josiah's 13th year, noted in 1:2 (627 B.C.), to beyond the fall of Jerusalem to Babylon in 586 B.C. (Jer. chapters 39, 40 and 52). After 586 B.C., Jeremiah was forced to go with a fleeing remnant of Judah to Egypt (Jer. chapters 43 and 44). He was possibly still ministering (in 570 B.C.). A rabbinic note claims that when Babylon invaded Egypt in 568/567 B.C., Jeremiah was taken captive to Babylon. He could have lived even to pen the book's closing scene ca. 561 B.C. in Babylon, when Judah's king Jehoiachin, captive in Babylon since 597 B.C., was allowed liberties in his last days (52:31-34). Jeremiah, if still alive at that time, was between 85 and 90 years old.
Jeremiah prophesied during the reigns of Judah's last kings. His prophetic ministry stretched from the days of Josiah (640 - 609 B.C.), until Jerusalem's fall in the reign of Zedekiah (598 - 586 B.C.). Following his divine call (in 627 B.C.), Jeremiah served the Lord and the people of Judah throughout the rapidly changing scenes of the final decades of the southern kingdom and even beyond.
This prophet was a deeply spiritual man. He was wholly dedicated to God so that despite a shy and retiring nature, his fervent love for God and His people never waned. Jeremiah became an object lesson of a man whose commitment to God enabled him, by God's grace, to overcome his natural timidity and live courageously in the face of severe opposition and tragic circumstances. His personal sorrow over the messages that he had to deliver often caused him to weep for his people in a manner unparalleled until the Man of Sorrows would come.
Historical Setting: The time frame of the Book of Jeremiah stretches from the prophet's call in 627 B.C. until his later life among the Judean refugees in Egypt some years after the fall of Jerusalem in 586 B.C. These were trying times for Judah. The nation was caught up in the rapidly changing political events in the Near East during the late seventh and early sixth centuries B.C. Although revival and religious reform followed the finding of the Book of the Law during the repair of the temple in 622 B.C. (compare 2 kings 22:8 - 23:24; 2 Chronicles 34:8 - 35:19), the effects of Josiah's religious edicts were short lived.
With the death of the godly Josiah, Judah's apostasy quickly resurfaced. Jeremiah repeatedly warned of resulting judgment, which finally occurred through the events of the shifting Near Eastern political scene.
Nabopolassar of Babylon defeated the Assyrians at Nineveh (in 612 B.C.). When Pharaoh-nechoh (609 - 594 B.C.), of Egypt moved to their aid, Josiah withstood Egypt at Megiddo at the cost of his life. Later, the retreating Egyptians took his son Jehoahaz captive (2 Kings 23:31-33), and installed Josiah's second son, Jehoiakim (609 - 598 B.C.), on the throne. He was an apostate who persecuted Jeremiah and other true believers.
He was later succeeded by his brother Jehoiachin, who was captured by Nebuchadnezzar at the same time Ezekiel was taken captive. Zedekiah, Josiah's third son, was then installed as king (2 Kings 24:17). He too was an ungodly king who persecuted Jeremiah and rejected his prophecies. Finally in 586 B.C., Nebuchadrezzar totally destroyed Jerusalem, and Zedekiah was blinded and led away in chains to Babylon.
Although Jeremiah's message was one of inevitable judgment on Judah, he also delivered news of great consolation. God would yet deal anew with a repentant people (23:1-8 - 29:10-19), in a great new covenant (30:1 - 33:26), through which the promised blessings of old would be realized. Jeremiah's prophecies thus span the era that was passing away and that which was to come. The returning exiles would constitute a pledge of that great final gathering of God's people to Himself for the Messiah's everlasting reign.
Background and Setting: While some people are called into God's service as children (1 Sam chapter 3), Jeremiah was commissioned as a "prophet to the nations" even before he was conceived (1:5).
Jeremiah's 40 year ministry was centered in Judah, the region of the tribes of Benjamin and Judah, surrounding Jerusalem. He prophesied during the reigns of the final five kings of Judah, up until the time the Babylonians destroyed the city (chapter 52). He began prophesying during the "thirteenth year of King Josiah's reign" (1:2), Josiah being the last righteous monarch of Judah. The four kings following Josiah was, Jehoahaz, Jehoiakim, Jehoiachin, and Zedekiah ignored the brief revival of Josiah's days (2 Kings Chapter 23), and continued leading Judah toward judgment.
We know more about Jeremiah's personal life than we do about any other prophet. As with Moses before him (Exodus 3:11; 4:10), Jeremiah was timid as a young man and reluctant to accept the call to be God's spokesman. God, however, reached out and touched the young man's mouth, symbolically imparting to him the words he would need to speak (1:9). And God had much to say through His prophet. Jeremiah's book contains more words than any other book of the Bible.
From the beginning, God left no doubt; Jeremiah would face stiff opposition: "They will fight against you, but they shall not prevail against you" (1:19). King Jehoiakim cut up and burned the first scroll containing Jeremiah's words (chapter 36). Jeremiah was beaten and imprisoned (37:15), and at one point thrown into a muddy cistern, sinking into the filthy mire (38:6). The last we hear of him, he was forcibly taken to Egypt, where he apparently died (43:6-7). In his perseverance and faithfulness, Jeremiah was an example for all who would follow God's call in the face of opposition.
The Book of Jeremiah combines prose, poetry, historical narrative, sermons, oracles of judgment, and other literary forms, apparently in a non-chronological collection rather than a running narrative. While primarily addressing Judah, Jeremiah's prophecies also contain messages of judgment to nine neighbor-nations. More than 100 times, he calls for repentance. Besides being persistent, Jeremiah was consistent. In spite of his own occasional laments and complaints, he never varied from his calling.
Background details of Jeremiah's times are portrayed (in 2 Kings chapters 22 to 25 and 2 Chronicles Chapters 34 to 36). Jeremiah's messages paint pictures of;
(1) His people's sin;
(2) The invader God would send;
(3) The rigors of siege; and
(4) Calamities of destruction.
Jeremiah's message of impending judgment for idolatry and other sins was preached over a period of 40 years (ca. 627 - 586 B.C. and beyond). His prophecy took place during the reigns of Judah's final 5 kings (Josiah 640 - 609 B.C., Jehoahaz 609 B.C., Jehoiakim 609 - 598 B.C., Jehoiachin 598 - 597 B.C., and Zedekiah 597 - 586 B.C.).
The spiritual condition of Judah was one of flagrant idol worship (compare chapter 2). King Ahaz, preceding his son Hezekiah long before Jeremiah in Isaiah's day, he had set up a system of sacrificing children to the god Molech in the Valley of Hinnom just outside Jerusalem (735 - 715 B.C.). Hezekiah led in reforms and clean-up (Isa. 36:7), but his son Manasseh continued to foster child sacrifice along with gross idolatry, which continued into Jeremiah's time (7:31; 19:5; 32:35). Many also worshiped the "queen of heaven" (7:18; 44:19). Josiah's reforms, reaching their apex (in 622 B.C.), forced a repressing of the worst practices outwardly, but the deadly cancer of sin was deep and flourished quickly again after a shallow revival. Religious insincerity, dishonesty, adultery, injustice, tyranny against the helpless, and slander prevailed as the norm not the exception. Politically momentous events occurred in Jeremiah's day. Assyria saw its power wane gradually; then Ashurbanipal died in 626 B.C. Assyria grew so feeble that in 612 B.C. her seemingly invincible capital, Nineveh, was destroyed (compare the book of Nahum). The Neo-Babylonian empire under Nabopolassar (625 - 605 B.C.), became dominant militarily with victories against Assyria (612 B.C.), Egypt (609 - 605 B.C.), and Israel in three phrases (605 B.C.), as in Dan. Chapter 1; (597 B.C.), as in 2 kings 24:10-16; and (586 B.C.), as in Jer. chapters 39, 40 and 52.
While Joel and Micah had earlier prophesied of Judah's judgment, during Josiah's reign, God's leading prophets were Jeremiah, Habakkuk, and Zephaniah. Later, Jeremiah's contemporaries, Ezekiel and Daniel, played prominent prophetic roles.
Historical and Theological Themes: The main theme of Jeremiah is judgment upon Judah (chapters 1 to 29), with restoration in the future messianic kingdom (23:3-8; and chapters 30 to 33). Whereas Isaiah devoted many chapters to a future glory for Israel (Isa. Chapters 40 to 66), Jeremiah gave far less space to this subject. Since God's judgment was imminent he concentrated on current problems as he sought to turn the nation back from the point of no return.
A secondary theme is God's willingness to spare and bless the nation only if the people repent. Though this is a frequent emphasis, it is most graphically portrayed at the potter's shop (18:1-11). A further focus is God's plan for Jeremiah's life, both in his proclamation of God's message and in his commitment to fulfill all of His will (1:5-19; 15:19-21). Other themes include:
(1) God's longing for Israel to be tender toward Him, as in the days of first love (2:1-3);
(2) Jeremiah's servant tears, as "the weeping prophet" (9:1; 14:17);
(3) The close, intimate relationship God had with Israel and that He yearned to keep (13:11);
(4) Suffering, as in Jeremiah's trials (11:18-23; 20:1-18) and God's sufficiency in all trouble (20:11-13);
(5) The vital role that God's Word can play in life (15:16);
(6) The place of faith in expecting restoration from the God for whom nothing is too difficult (chapter 32, especially verses 17 and 27);
(7) Prayer for the coordination of God's will with God's action in restoring Israel to its land (33:3, 6-18).
What it means for you: "Call to me".
The word of the Lord came to Jeremiah while he was in prison, at a time when the Babylonian army surrounded Jerusalem. "Call to Me," the lord said to him, "and I will answer you, and show your great and mighty things, which you do not know" (33:3).
How strange those words must have seemed to Jeremiah. Almighty God was inviting him into a conversation and offering to reveal marvelous secrets, in a time and place like that? Yes, and Jeremiah had only to call out to the Lord.
On days when we feel under pressure or locked up by anxiety and worry, the Lord invites us to simple call to Him. He comes to us where we are, offering to enter into conversation with us and reveal truths about our lives, our circumstances and Himself. No matter how confined or restricted our situation might make us feel, we are united to a God who knows no boundaries, no restrictions, and no limitations. He loves us dearly and desires our best.
We will find in this book why Jeremiah was known as 'the weeping prophet'. He was born to a priestly family in Anathoth, which was a suburb of Jerusalem.
Jeremiah was reluctant to answer the call of God, because he was just a teenager when God called him. He is like many of us, who feel unworthy to do the task God calls us to.
His ministry covered a period of sad times. Judah is overrun and the Hebrews are carried away captive to Babylon. He, as many other prophets, brought warnings from God. The people did not heed the warning and were taken captive. He later prophesies the return of the Hebrews to Jerusalem.
This book is of course, penned by Jeremiah. Jeremiah prophesied during the reign of 5 kings.
We will find that Jeremiah preached, as well as prophesied. When the Hebrews were taken captive, Jeremiah was given the privilege of staying in Jerusalem if he wished, and he stayed. A band of Jews forced him to go to Egypt, and he prophesied there.
Jeremiah did not choose to be a prophet, God chose Jeremiah. God had placed such a burden for the people on Jeremiah, that he was compelled to prophesy. God touched his mouth and put His words in Jeremiah's mouth. The message then was God's message, spoken through Jeremiah.
The name "Jeremiah" means "Jah will rise". Jeremiah was a contemporary of Ezekiel and Daniel. Daniel was God's choice to prophesy in the Babylonian palace. Ezekiel prophesied and acted as priest to the rural people. Jeremiah stayed in Jerusalem and saw it destroyed.
Verses 1-3a: These verses are almost identical to 2 Chron. 36:22-23. The pre-Exilic history of 1 and 2 Chronicles gave the post-Exilic returnees direction regarding the Davidic kingship, the Aaronic priesthood and temple worship. This book continues the story.
Verses 1-2: The Bible contains the second edition of what God wanted Jeremiah to say to His people. The original was cut up and destroyed by King Zedekiah (36:21-26).
The phrase "son of Hilkiah" distinguishes "Jeremiah" from several other people of the same name in the Old Testament:
(2-4) Three of David's warriors who were with him at Ziklag (1 Chron. 12:4, 10, 13);
(5) The father of Hamutal, Josiah's wife (52:1; 2 Kings 23:31; 24:18);
(6) The father of Jaazaniah, head of the Rechabites (35:3);
(7) The head of a priestly family who returned with Zerubbabel from exile (Neh. 12:1-2); and
(8) A priestly head connected with the ceremonies of covenant renewal in Nehemiah's day (Neh. 10:2; 12:34).
"Anathoth" had also served as a hometown for two of David's mighty men: Abiezer (2 Sam. 23:27) and Jehu (1 Chron. 12:3). Anathoth was a town in Benjamin, 3 miles north of Jerusalem, assigned to the Levites (compare Joshua 21:18), where Abiathar had once lived (1 Kings 2:26).
Jeremiah was the major prophet during the decline and fall of Judah's southern kingdom. He prophesied during the reigns of the last five kings of Judah. Jeremiah was born in the village of Anathoth, situated north of Jerusalem in the territory of Benjamin (verses 1 and 2). Called to the prophetic ministry in the thirteenth year of godly Josiah's reign (about 627 B.C.), Jeremiah's ministry lasted more than 40 years, extending beyond the fall of Jerusalem (in 586 B.C.). His call actually had been planned by God before his birth (verse 5). The nature of his ministry consisted of tearing down and rebuilding, uprooting and planting (verse 10). Jeremiah was a prophet of doom, who was even forbidden to marry so that he could fully devote himself to the preaching of God's judgment (16:1-13). After the fall of Jerusalem, Jeremiah was taken by some Jewish zealots to Egypt, where he continued to preach (chapters 43-44).
We see several things from this verse;
(1) Jeremiah's daddy was a priest;
(2) His father's name was Hilkiah;
(3) He was from Anathoth;
(4) Anathoth was in the land of Benjamin;
(5) Jeremiah penned this prophecy.
"In the days of": Jeremiah's ministry spanned a little over 4 decades, from Judah's king Josiah (13th year, 627 B.C.), to the final king, Zedekiah, in his last year (586 B.C.).
We know that Josiah was king in Judah. He did right in the sight of the Lord. Josiah's father was an evil man, however. There is also, a specific time set for the Word of the Lord to come to Jeremiah, it was in the thirteenth year of the reign of Josiah. As we have learned in Isaiah and many of the other prophetic books, the message Jeremiah was to speak, came directly from the LORD.
"Fifth month": Babylonian conquerors began deporting Judeans into captivity in the Hebrew month Ab (July/August; in 586 B.C.; 52:12; 2 Kings 25:8-11), shortly after breaking into Jerusalem on the fourth month and ninth day (39:2; 52:6).
This is not speaking of the entire prophecy of Jeremiah, but is speaking of the warning given before Judah is carried away into Babylon. This is just saying the prophecy extended into the reign of Jehoiakim, and even unto the eleventh year of the reign of Zedekiah. Jehoiakim was also Eliakim. It was during the reign of his son Jehoiachin that Nebuchadnezzar battled Jerusalem and took the people captive to Babylon. He had just been in power three months when the battle against Jerusalem occurred. Nebuchadnezzar made Jehoiachin's uncle Mattaniah king of Judah and changed his name to Zedekiah. Judah was carried away into captivity the 5th month.
Verses 4-8: Notice in these verses the prominence of the pronoun "I" in reference to the Lord, "I formed you, I knew you, I sanctified you, I ordained you, I shall send thee, I command thee," and "I am with thee". Jeremiah knew he was not a prophet by his own choosing, God had set him apart and commissioned him (Isa. 49:1; Psalm 139:23; Gal. 1:15).
Jeremiah 1:4 "Then the word of the LORD came unto me, saying,"
The words imply obviously a revelation, the introduction of a new element into the human consciousness. In many cases such a revelation implied also the spiritual tension of an ecstatic or trance-like state, a dream, or an open vision. Here there is no mention of dream or vision, and we must assume therefore, a distinct consciousness that the voice which he heard in his inmost soul was from Jehovah.
We see from this, that Jeremiah actually heard the voice of the LORD. This is just establishing the fact that the Lord directed Jeremiah.
"Before I formed thee": This is not reincarnation; it is God's all-knowing cognizance of Jeremiah and sovereign plan for him before he was conceived (compare Paul's similar realization, Gal. 1:15).
Jeremiah was foreknown by God and set apart as His messenger to "the nations" long before his birth. The whole process was carefully watched over by God, so that Jeremiah's existence as a person, as well as his call, had become a reality while he was still in the womb.
This is the Word of the LORD. The LORD called Jeremiah to prophesy, even before he was born. His sole purpose in life was to prophesy to Judah. This is very similar to the call of John the Baptist. They had no private life at all. Their lives were for the purpose of God to be fulfilled. The LORD not only called him to prophesy before he was born, but set him aside for the purpose of God (sanctified him). We remember from the book of Luke, that John the Baptist was filled with the Holy Ghost in his mother's womb. This is a very special call. The LORD did not want Jeremiah weighted down with worldly things. He separated him for a purpose. Jeremiah did not choose to be a prophet. God poured out His Spirit on Jeremiah and ordained him for this purpose. Notice that Jeremiah was to prophesy to the nations (plural), not just to Judah.
Verses 6-7: Jeremiah's sense of unworthiness helps us to recall others such as Moses (Exodus 3:4), Barak (Judges 4:8), Gideon (Judges 6:15), Saul (1 Sam. 10:22), David (2 Sam. 7:19), Solomon (1 Kings 3:7), and many others who understood clearly that sufficiency for God's service comes only from God Himself (compare 2 Cor. 2:16).
The word translated "child" is sometimes used not only of young children (2 Kings 2:23), but also of servants (2 Sam. 16:1; 2 Kings 4:12). It is likewise used of military trainees or young professional soldiers (1 Kings 4:12; 20:14-15). Jeremiah here seems to emphasize his lack of experience more than his youth.
Jeremiah 1:6 "Then said I, Ah, Lord GOD! behold, I cannot speak: for I [am] a child."
Jeremiah's response points out his inability and his inexperience. If as a young man he was 20 to 25 years old in 626 B.C., he was 60-65 in 586 B.C., when Jerusalem fell (chapter 39), and 85-90 if he lived to the time of 52:31-34; ca. 561 B.C.
"I [am] a child": This does not mean that Jeremiah was a small child, but was an expression used of someone in their teens. I personally believe that he was about 17.
"Ah, LORD God!" is a statement of shock. Jeremiah felt totally inadequate to do the job. He was very much like Moses, who said he could not talk. God asked Moses, who gave you your mouth? The word "behold" is saying, look and see that I am too young. Many of us when we are called, give some feeble excuse. That is what the age factor is here. God is not concerned about Jeremiah's youth, so why should he be concerned?
Verses 7-10: The power backing Jeremiah's service was God's presence and provision (compare 2 Cor. 3:5).
Do not plead excuses.
"Thou shalt go": This is God's answer to Jeremiah, in respect of his sense of his own inability. This may be by way of command, and then it is a check to his timidity: "Thou shalt go, therefore draw not back". Or by way of promise, and then it is a satisfactory answer to his excuse, as both proceeded from a sense of his own insufficiency: i.e., Fear not, I will make thee eloquent and courageous.
"To all": this relates either to persons or things. I.e. to all persons to whom I shall send thee; thou shalt hesitate with no one (see Rev. 10:11). Or upon all, so is the Hebrew; and then it is: Thou shalt go upon all errands and messages that I shall send thee (see Isa. 55:11; Acts 26:16).
"And whatsoever I command thee, thou shall speak": Outright and openly, and keep back nothing due to the fear of men (as follows in verse 8).
God would not listen to the excuses of Jeremiah. He even tells Jeremiah to hush. In the very next sentence, He reassures Jeremiah that He will be with him. Jeremiah will not have to think up something to say, God will put the Words in Jeremiah's mouth. Look with me at what Jesus said about this very thing.
Luke 12:11-12 "And when they bring you unto the synagogues, and [unto] magistrates, and powers, take ye no thought how or what thing ye shall answer, or what ye shall say:" "For the Holy Ghost shall teach you in the same hour what ye ought to say."
Jeremiah 1:8 "Be not afraid of their faces: for I [am] with thee to deliver thee, saith the LORD."
People need the Lord, but they need the companionship of other people too. In those moments in the dark caverns of loneliness, they have the Master Companion who stays with them through it all: "I am with thee ... to deliver thee":
I love what Jesus said in the following Scripture along these same lines.
Matthew 10:28 "And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell."
The worst a man can do to you is to kill your body. If they kill you, you would immediately be with God. That is nothing to fear. God alone can destroy the body and soul in hell. If the LORD is with you, there is nothing to fear.
When the "Lord ... touched my mouth" the results were not only a message to deliver but a messenger transformed and purified (Isa. 6:7).
"My words in thy mouth": God used him as His mouthpiece, speaking His message (15:19); thus, Jeremiah's fitting response was to receive God's Word (15:16).
I believe this happened. I know that the touch of the LORD can change your life completely. Jeremiah could rely on the Words of God. They will not fail. These Words did not come from the innermost place of Jeremiah. They were placed in his mouth by the LORD. Jeremiah would speak much more boldly, knowing the Words were the LORD's. I believe ministers would be much more effective if they allowed God to speak through them, rather than preparing their own message. God has a message for each congregation. When God speaks through the minister, His Words apply to their current needs.
"Set thee ... over": Because God spoke through Jeremiah, the message has divine authority.
Jeremiah was a prophet of both judgment and salvation. God would judge and then restore His people. The verbs "root out, pull down, destroy," and "throw down" depict Jeremiah's words of judgment, and "build" and "plant" portray his message of salvation. These verbs appear throughout the book to summarize the two aspects of his ministry (18:7-11; 24:6; 31:28; 33:7; 42:10; 45:4).
Had the LORD chosen someone of greater age, or someone highly respected as a priest in the temple, or even a king to speak: it would have appeared it was in their power. God knew that no one would expect these mighty prophecies to come from such a youth. When he spoke, they would know that the message had to be from God. This would have been a difficult job for anyone, but would be unusually difficult for a youth. He probably asked himself, who would listen? Let me say that God can send whoever He chooses. A king is a king, because God allowed it. God has literally put this young man in charge over the nations. He is like a watchman, or an overseer. Jeremiah will speak judgement on these people. It is actually God speaking judgement on them through the mouth of Jeremiah. Whatever comes out of Jeremiah's mouth will be, because it is the Word of God. God is aware of all that they do. He is causing the Babylonian captivity to come to cause them to repent.
Verses 11-16: Illustrations of God's charge was twofold. First, there was the sign of the almond rod. The almond tree was literally "the wakeful tree," because it awakened from the sleep of winter earlier that the other trees, blooming in January it was a symbol of God's early judgment, as Jeremiah announced (605 - 586 B.C.). Second, the boiling pot pictured the Babylonian invaders bringing judgement on Judah (compare 20:4).
Verses 11-12: There is a play on sounds here in the Hebrew text. The word translated "almond" (shaqed), has the same root as the word rendered "shade" (shoqed). As the early blossoming "almond tree" gave promise of the later spring fruit so God would watch over His "word" to bring it to fruition.
God gave Jeremiah a vision to confirm his calling. The "rod of an almond tree" buds early in the season, announcing the arrival of spring and life. Here it announces that God said "hasten my word to perform it", His Word through Jeremiah.
As before, we have the element of ecstasy and vision, symbols not selected by the prophet, and yet, we may believe, adapted to his previous training.
The poetry of the symbols is of exquisite beauty. In contrast to the words of terror, in harmony with the words of hope, he sees the almond-bough, with its bright pink blossoms and its pale green leaves, the token of an early spring rising out of the dreariness of winter. The name of the almond-tree (here the poetical, not the common, name), made the symbol yet more expressive. It was the watcher, the tree that "hastens to awake" ( shâkêd), out of its wintry sleep, and thus expresses the divine haste which would not, without cause, delay the fulfilment of its gracious promise. But would, as it were, make it bud and blossom and bear fruit.
Aaron's rod bloomed and brought forth almonds.
Numbers 17:8 "And it came to pass, that on the morrow Moses went into the tabernacle of witness; and, behold, the rod of Aaron for the house of Levi was budded, and brought forth buds, and bloomed blossoms, and yielded almonds."
It seems to me, that the LORD has shown Jeremiah that his rod has bloomed like Aaron's. The things Jeremiah puts his hand to do will be blessed of God. The "rod of the almond tree" means to awaken and be ready to do whatever God has for him to do. This could also mean that God is ready to bring judgement on Judah. The almond is the first to bloom. It usually blooms in January. The rod could also, be the rod of correction. All of these things prevail at the time of Jeremiah's prophecy.
The thing seen is a very proper emblem of what I am about to do, and the quick dispatch that will be made therein.
"For l will hasten my word to perform it": The words, "shoked ani ", "I will hasten", or "I am hastening", are in allusion to " shoked", the name of the almond tree in Hebrew. Which is so called because it is quick and early, and as it were, hastens to bring forth its flowers, leaves, and fruit. In like manner, the Lord says He would hasten to perform what He had said or should say concerning the destruction of Jerusalem, and the captivity of the people, and everything else He should give Jeremiah in commission to say. Jarchi and Abendana make mention of an ancient Midrash, or exposition, to this sense. That from the time of the almond tree's putting forth, until its fruit is ripe, are one and twenty days, according to the number of days which were between the seventeenth of Tammuz, in which the city was broken up, and the ninth of Ab, in which the temple was burnt. But though the almond tree is the first of trees, and is very early in putting forth, yet there is a greater time than this between its putting forth and its fruit being ripe. For Pliny says, that the almond tree first of all flowers in January, and its fruit is ripe in March.
It seems that not only does the LORD put His Words in Jeremiah's mouth, but He opened Jeremiah's understanding as well. God is telling Jeremiah, this is soon coming.
Verses 13-16: The boiling pot vision pictures impending doom. The bubbling heat of God's judgment is about to boil over. The scalding effects will flow against the "gates" and "Walls thereof". God's Word through Jeremiah will have to root out and destroy before it can build up and plant (1:10).
Verses 13-15: The nature of the Lord's dealing with Judah and Jerusalem is underscored in the second vision. Like a "seething pot" (or caldron), ready to spill over, God's judgments were about to descend from the "north" against His sin-hardened people. Some have suggested that the phrase "seething pot" might better be translated "kindled thorn," evoking the image of wildfire consuming the land. Either way, the figure of speech suggests imminent judgment. Jeremiah was commanded to deliver a difficult message in critical times. His would be no easy task.
In the same vision:
"Saying, what seest thou?": Besides the almond tree rod; which perhaps was now removed out of sight, another object appears.
"And I said, I see a seething pot": A pot with fire under it, boiling and bubbling up.
"And the face thereof is towards the north": Either the mouth of the pot where it boiled up, which might be turned to the north in the vision; or that side of the pot, as Kimchi thinks, on which the liquor was poured out. It may be that side of it on which the fire was put to cause it to boil. And so denotes from what quarter the fire came, and was put under it, and the wind that blew it up. The Targum paraphrases the words thus, "and I said, I see a king boiling as a pot, and the banner of his army, which was brought and came from the north." The explanation follows (in verse 14).
The "seething pot" is speaking of the soon coming doom for the country of Judah. "Seething" indicates it is just about to boil over. To those who have received much, much is required. God's punishment on them will be great, because they are His, and should know better than to worship idols. The "seething pot" may have indicated impending war. The pot is facing the prophet.
Explaining the above vision:
"Out of the north an evil shall break forth upon all the inhabitants of the land": That is, out of Babylon, which lay north, as Jarchi says, and so the Talmud; or north east, as Kimchi and Ben Melech, as from the land of Israel. From hence came Nebuchadnezzar and his army, which are meant by "the evil" that should break forth, or "be opened" and loosed. Which before were bound and hindered by the providence of God (see Rev. 9:14). And come upon all the inhabitants of the land of Israel; and who are signified by the boiling pot to the north. Or however, by the fire under it, which came from thence. For rather by the pot is meant Jerusalem; and, by the boiling of it, its destruction by the Chaldeans (see Ezek. 11:3).
The Babylonians were northern people. This does not specifically mention Babylon, but they know from the direction who it is. Actually, the road leading to Babylon went north. The army of Babylon will overflow the land and capture it.
Which belonged unto and were under the jurisdiction of Nebuchadnezzar, king of Babylon; and the "call" of them, as Kimchi well observes, is none other than putting it into their hearts to come.
"And they shall come": Being influenced and directed by the providence of God, who had a principal concern in this matter.
"And they shall set everyone his throne at the entering of the gates of Jerusalem": Meaning, not only that they should pitch their military tents, and encamp about Jerusalem, and place themselves at the entering of the gates, in order to get in; but that they should sit down there in great safety and security. And be very successful, victorious, and triumphant.
"And against all the walls thereof round about, and against all the cities of Judah": Not only besiege Jerusalem and take her, but also all the rest of the cities of the land.
This is actually a description of how they camp at the gate outside the wall. The kings and rulers will set up at the gate of the city. They would not enter the city. The city will have to come out of the gate to surrender. Jerusalem was besieged first and then the other cities of Judah.
Not against the kingdoms of the north, but against those "who have forsaken me, and have burned incense to other gods, and worshipped the works of their own hands". The sense is, that God would enter into judgment with this people, and pass sentence upon them, and execute it.
"Touching all their wickedness": Or on account of all their sins and transgressions hereafter mentioned.
"Who have forsaken me": The Targum explains, "who have forsaken my worship". For to forsake the public worship of God, attendance on His word and ordinances, or to forsake the assembling of themselves together for such a purpose, is to forsake the Lord Himself, the fountain of living waters. And this is to forsake their own mercies.
"And have burnt incense to other gods": To the idols of the Gentiles, as the Targum explains it. To Baal, to the queen of heaven, and to others.
"And worshipped the works of their own hands": Idols of gold, silver, brass, and wood, which their own hands formed and carved. And had spoken with great stupidity and ignorance.
God's people had committed spiritual adultery. They had been unfaithful to the LORD. They even burned incense to false gods and made statues of false gods with their own hands. God is jealous. He will not allow the worship of other gods. His judgement comes because of their unfaithfulness to Him. God has judged them and found them guilty of unfaithfulness. He speaks the judgement on them to cause them to repent and return to Him.
Verses 17-19: Jeremiah's part was proclamation, as God's mouthpiece (verse 17); God's part was preservation in defending the prophet (verses 18-19). God did protect him often, e.g. 11:18-23; 20:1, and 38:7-13.
Jeremiah would face a persistently hostile environment, but God had "made" him "a defensed city, and an iron pillar." The reason he would prevail is God's presence: "For I am with thee to save thee and to deliver thee" (15:20). God's presence in people's lives makes all the difference.
The expression "gird up thy loins," which literally meant tucking in one's long robe while engaged in strenuous activity, conveys the ideas of action and obedience (compare 1 Kings 18:46; 1 Peter 1:13). Jeremiah was being called up for immediate duty, and should be ready to serve his Lord's will.
"Gird up thy loins": is an expression to prepare yourself and be ready. Do not just sit there, get on with the work God has called you to do. Jeremiah is to show no fear at all. He must place his confidence in the Lord, and not waver at all in the things God has him to say.
Images of strength are heaped one upon another. The prophet is represented as attacked by kings, princes, priests, and people, as the cities of Judah are by the invading armies. But the issue is different. They fall: he will hold out.
"And an iron pillar": Which cannot be removed out of its place.
"And brazen walls": Which cannot be broken down. All these metaphors show the safety and security of the prophet, being surrounded by the power of God. His constancy, immovableness, and invincibleness in the work of the Lord, having such a spirit of power, fortitude, and of a sound mind, that nothing was able to move and shake him, or to deter him from the execution of his office; and that he should stand inflexible.
"Against the whole land": Of Judea, and all the inhabitants of it.
"Against the kings of Judah": In successive reigns, as Jehoahaz, Jehoiakim, Jehoiachin, or Jechonias, and Zedekiah.
"Against the princes thereof": Who desired he might be put to death (Jer. 38:4).
"Against the priests thereof": Who dealt falsely, and were given to covetousness (Jer. 8:10).
"And against the people of the land": Who were grievously addicted to idolatry and all manner of wickedness.
God has placed a hedge of protection around Jeremiah. God is his defense. Iron shows the strength God has given Jeremiah. A pillar holds something up. This pillar is Jeremiah who holds up the Word God has given him. Brass has to do with judgement. The whole land is judged. The poor, the rich, the kings, even the priests of the temple have been judged guilty as charged.
The Targum adds, "That they may hide the words of thy prophecy."
"But they shall not prevail against thee": As to do either: Hinder him from prophesying, stop his mouth, or even take away his life.
"For I am with thee, saith the LORD, to deliver thee": As He did; He hid him when they sought for him, and delivered him out of the dungeon and bonds into which he was cast by them (Jer. 1:8).
Of course, the people will not want to accept this message that Jeremiah speaks, because it speaks of doom for them. They will fight back, but God is with Jeremiah. God will deliver Jeremiah out of their hands.
Verses 2:1 - 4:4: Jeremiah's preparation was over. God was ready to give him "the word of the Lord" for the nation - first an indictment and judgment against Judah for worshiping other gods (2:1-37), and then a call for the people to turn from their sinful ways before it is too late (3:1 - 4:4).
Verses 1-3: "Jerusalem ... Israel": Jeremiah pointed to the sensitivity of the Lord and His care from them in the early history (verse 21). After centuries, many were:
Jeremiah 2:1 "Moreover the word of the LORD came to me, saying,"
Here begins the book, and Jeremiah's first sermon; and the following contains the message he was sent with, to which the preceding chapter is only a preface or introduction. The Targum calls it, "the word of the prophecy from before the Lord."
The word "moreover" makes you think this is a continuation of what we heard in chapter 1. The LORD is still speaking to Jeremiah here.
The word translated "kindness" is often used in contexts dealing with covenant relationships. (See the note on 1 Sam. 20:14-17). The word often speaks of love that God shares with believers as members of His own family. Here, the establishment of the family relationship is emphasized by linking God's redemption of His people from Egypt, and the time that followed, to the loving period of early marriage. As the rest of the chapter unfolds, the imagery of the bride is used to catalog Israel's sins: she had been seduced into idolatry (verses 4-8); she had forsaken the refreshing waters of marriage for the broken cisterns of infidelity (verses 9-13); she had left her divine husband for a wayward life among the surrounding nations (verses 14-19); and she had stooped to the level of base spiritual harlotry by worshiping false gods and engaging in false religious practices (verses 20-28). Even veteran harlots would blush at what God's bride had done (verses 32-33). Her prostitution was both flagrant and incurable (verses 34-37). Accordingly, judgment must come. (For further instances of Israel as God's bride see Isaiah 54:4-17; Ezekiel Chapter 16; Hosea chapters 1-3).
Israel had been unfaithful to the Lord in the wilderness even before Moses brought the law down from Sinai (Exodus chapter 32; Ezek. 20:18-21), but compared to the present, Israel's love for the Lord then was like that of a betrothed bride for her groom (Ezek. 16:8).
This proclamation was for all the people. It was to be spoken so every ear could hear. The Hebrews would listen, when Jeremiah began with the statement "Thus saith the LORD". God has not overlooked the loyalty of their past. The LORD still loves His people. Their espousal was to God. They were the wife of the LORD. They sought God when they were in Egypt and helpless. God led them and cared for them 40 years in the wilderness. They were always repentant and thankful when God performed a miracle for them, but they would soon fall back into idolatry the minute the problem was over.
"Firstfruits of his increase": Israel was the first to worship the true God (Exodus 19:5-6), through His covenant with Abraham (Gen. 12:1-3), which also assured His intent to bless peoples from all nations (16:19-21; Dan. 7:27).
Israel had been set aside by God to walk holy lives before Him. They were to demonstrate His holiness here on the earth. Israel was actually the firstfruits of God's family. They had "first son status" with God. The firstborn son of each family had to be bought back with silver shekels of redemption. The Levitical tribe took the place of the firstborn son in the work in the temple. God blessed those who blessed Israel, and cursed those who did evil to Israel. They were God's chosen people.
The LORD, by the prophet, having observed His great kindness to this people, what they were unto Him, and what regard He had for them, proceeds to scold them for their ingratitude, and requires their attention to what He was about to say; all are called upon, because they were guilty. This concerns the two tribes of Judah and Benjamin, and the several families in them. The ten tribes had been long carried captive.
This message was sent to God's people. It was not for the heathen world. The Israelites are cautioned to listen carefully.
What injustice or injury has been done them? There is no unrighteousness in God, nor can any be done by Him. Or what unfaithfulness, or want of truth and integrity in performing promises, had they found in Him? He never suffers His faithfulness to fail, or any of the good things He has promised. So the Targum explains, "what falsehood have your fathers found in my word?" "None at all": God is a covenant keeping God.
"That they are gone far from me": From my fear, as the Chaldee paraphrase; from the word and worship, and ways of God.
"And have walked after vanity": After idols, the vanities of the Gentiles (Jer. 14:22).
"And are become vain?": In their imaginations and in their actions, in their knowledge and in their practice, worshipping idols, as well as guilty of many other sins.
God had made a covenant with the Hebrews through Abraham. God had kept His part of the covenant to the last letter. God is Righteousness, Holiness, and Truth. It is impossible for God to lie.
Hebrews 6:18 "That by two immutable things, in which [it was] impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us:"
There was no iniquity in God, so their fathers could not have found iniquity in Him. Vanity causes people to want to please their flesh. This was no different. They pleased their flesh by worshipping things they could see with their physical eyes, or touch with their physical hands. This is committing spiritual adultery.
Verses 6-8: The people's ingratitude moved to idolatry and then to indifference. Hearing God's
Word, the people didn't even ask, "Where is the LORD?" (1:6, 8). The priceless heritage of the Promised Land was ignored in favor of idolatry.
They did not ask after Him, nor seek His face and favor, nor worship Him, nor take any notice of the blessings He bestowed upon them.
"That brought us up out of the land of Egypt?": By means of Moses the deliverer, with a mighty hand, and outstretched arm. For, though Moses was the instrument, God was the efficient cause of the deliverance. The favor was His, and the glory of it ought to have been given to Him.
"That led us through the wilderness": Of "Shur", or of "Sin", the desert of Arabia (Exodus 15:22), and a dreadful and terrible one it was.
"Through a land of deserts and of pits, through a land of drought, and of the shadow of death": Where were scorpions, fiery serpents, drought, and no water, and so very dangerous as well as uncomfortable travelling. And yet through all this they were led, and wonderfully supplied and preserved.
"Through a land that no man passed through, and where no man dwelt": There was no passers-by in it, nor inhabitants on it, so there were none to relieve them. Whence it appears, that all their supply, support, and preservation, were from the Lord.
They were not seeking the True God, who did all of these miraculous feats for them. They worshipped whatever was convenient at the time. Look at the list of things God had done for them that would have left no doubt who God is. He parted the Red Sea to save them from Pharaoh's men. He rained Manna from heaven to feed them. He brought water from the Rock to quench their thirst. Their shoes and clothes did not even wear out in 40 years. How could they even consider another? With this True God as their heritage, why would they seek a nothing (idol), who could not help them in any way? The Bible says, Seek and ye shall find. They should seek this God of miracles who is truly God.
"Into the land of Carmel", as in the Hebrew text. That is, "into the land of Israel, which was planted as Carmel," as the Targum paraphrases it; with wheat, barley, vines, fig trees, pomegranates, and olives. A land flowing with milk and honey (Deut. 8:8).
"To eat the fruit thereof and the goodness thereof": Of vineyards and oliveyards, which they had not planted, and for which they had never labored (Joshua 24:13).
"But when ye entered ye defiled my land": Which the Lord had chosen above all lands, where He would have a temple built for His worship, and where He would cause His Shekinah or glorious Majesty to dwell. But this they defiled by their sins and transgressions, and particularly by their idolatry, as follows:
"And made mine heritage an abomination": By devoting it to the worship of idols, as the Targum paraphrases it.
God brought them into a land of milk and honey. The Promised Land was a fertile land. It was so fertile, one cluster of grapes had to be carried by two men. The land was almost like the Garden of Eden when they took it. Their sin had caused the blessings of God to be removed from them.
They inter-married with non-believers and brought idols into their homes.
The prophets whose business it was to draw nigh to God, and offer the sacrifices of the people, and inquire of God for them; whose lips should keep knowledge, and at whose mouth the law should be sought, they being the messengers of the Lord of hosts (Mal. 2:7).
"And they that handle the law knew me not": The Sanhedrin, according to Jarchi; or the lawyers and scribes, the Rabbins (who were known as excellent theologians), and doctors of the law, whose business it was to read and explain it. These did not understand it, nor the mind of God in it; and much less did they know Him in a spiritual and evangelical manner. Or as He is in Christ, and revealed in the Gospel.
"The pastors also transgressed against me": Kings, as the Targum, Jarchi, and Kimchi interpret it, who were pastors or shepherds in a civil sense. Whose business it was to feed the people as the shepherd does his flock. That is, to guide and govern them by wholesome laws, by the laws of God. But instead of this, they rebelled against the Lord and transgressed His commands.
"And the prophets prophesied by Baal": In his name; pretending to be inspired by that idol, and to receive the spirit of prophecy from him.
"And walked after things that do not profit": The gods of the Gentiles which could not supply them with the least temporal blessing, much less give them spiritual and eternal ones (see Jer. 14:22). This is to be understood of false prophets, as Ben Melech.
The priests should have stood up and stopped them. It appears the priests and pastors did not take a stand for God. This is very similar to the compromise that is going on in the church today. The pastors and priests must uphold the Word of God. They must warn the people when there is error in their belief. The priests and pastors must not waver in teaching the Truth. It appears great compromise had entered the church. The worst thing of all, is they listened to the prophets of Baal, a false god. Elijah had shown beyond a shadow of doubt that Baal had no power at all. Baal was powerless to help them. What good could come of worshipping a false god? The answer is none.
The word translated "plead" is often used in legal contexts. Like a plaintiff in a court case, God will bring charges against His wayward people. God is both the offended plaintiff and the divine judge before whom Israel has no defense (compare verses 28-30).
God had given them every opportunity. He had sent prophets and holy men to warn them of this very thing. God has still not given up. He has now sent Jeremiah to plead with them to turn from their wicked ways. This terrible captivity that comes upon them, is actually God pleading with them to repent and come back to Him. God will not quit trying to reach them. Salvation in Jesus was offered to the Jew first, and then to the Gentile.
Romans 1:16 "For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek."
The "isles of Chittim" indicates the limits of the West, or the Mediterranean world. "Kedar," in the northern Arabian Peninsula, refers to the East. Go where one might, no nation could be found as wicked as Israel who had forsaken the living and true God in exchange for gross idolatry.
"Chittim" represents the lands away from the holy land and "Kedar" represents the Arabs who live around them. The Arabs were descended from Abraham through Ishmael. They were sons of the flesh, not of the Spirit.
Israel had been given the privilege of God's glorious presence (Exodus 40:34-38). The people had known God as "their glory", yet other nations had demonstrated greater faithfulness to their "gods, which are yet no gods" (Psalm 115:4).
They are challenged to look at the heathens who worship false gods, and realize the false gods cannot and will not help them. Why would you trade the real God who helps you, for a god that is a nothing that cannot help?
Meaning either the angels in heaven, or the heavens themselves, by a personification.
"And be horribly afraid, be ye very desolate, saith the LORD": All which may be signified by storms and tempests, by thunder and lightning, and by the sun withdrawing its light. This is said to aggravate the wickedness committed, as if the heavens blushed and were ashamed, and were confounded and amazed at it. And as if, on account of it, the Jews deserved not the benefit of the heavens, and the bodies in them.
"Be astonished": is just a way of expressing how ridiculous this would be. The heavens would be astonished and horribly afraid, because the heavens would know the results of such actions. The Jews' desolation would be overwhelming, when God removes His blessings from them.
Jeremiah warned that God's people were trying to quench their cravings for salvation and sustenance in the wrong places. They "committed two evils" by turning away from the only true source of "living waters", and by creating "broken cisterns" that could "hold no water", even if living water was available (John 4:14).
"Two evils": First, Israel had abandoned the Lord, the source of spiritual salvation and sustenance (compare 17:8; Psalm 36:9; John 4:14). Second, Israel turned to idolatrous objects of trust; Jeremiah compared these with underground water storage devices for rainwater, which were broken and let water seep out, thus proving useless.
The figure of the "fountain of living waters" emphasizes that God alone can bring life and refreshment necessary to the thirsty soul (compare Psalm 36:9; Isa. 55:1; John 4:10-14; 7:37-39; Rev. 21:6). Israel had left the purity of the living waters for the pollution of contaminated "broken cisterns" that offered no water at all.
The following is a statement made by Jesus about these living waters:
John 7:38 "He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water."
The children of Israel drank from this living water, when Moses struck the Rock (Jesus), and the water flowed. The living water always proceeds from the throne of God. Israel has abandoned God, who is their very present help. He controls nature, and no other god can furnish wealth, resources or supplies to their people. They have abandoned God and started worshipping things they made with their own hands. This is not only idolatry, but idolatry from those who should know better. These cisterns are things made with human hands and are powerless. The first evil thing they did, was turn away from the living God. The second evil thing they did, was turn to false gods.
Jeremiah 2:14 "[Is] Israel a servant? [is] he a homeborn [slave]? why is he spoiled?"
How is it that a people under God's special care are left at the mercy of an enemy, like a worthless slave?
Israel belonged to the family of God. They were slaves to no man. The only One Israel was to serve was the most high God. They were made slaves to the Babylonians to cause them to repent and turn back to God.
"Young lions": The figure represents invading soldiers that burned cities (compare 4:7), perhaps a reference to the disaster from the Babylonians during Jehoiakim's fourth year, and again 3 years later when he relied on Egypt (compare 20:4; 46:2; 2 Kings 24:1-2).
Satan is like a roaring lion. This is specifically speaking of those who come against Jerusalem, and destroy the city, and take the citizens captive. The "yelling" just lets us know that this was not a silent take-over. It was violent. They burned the cities, and took the people captive. They could not have done this, had God not been angry with Israel and allowed this to happen.
Jeremiah 2:16 "Also the children of Noph and Tahapanes have broken the crown of thy head."
"Noph, sometimes called as Moph, a principal city in Egypt (Hosea 9:6), refers to Memphis, the traditional capital of ancient Lower Egypt. "Tahapanes" is usually associated with the Greek Daphne and lay in Egypt's northeastern delta area (compare 43:7; 44:1; 46:14). The fertility of the region may be underscored in the literal Masoretic vowel meaning, which reads "will graze upon thy head". The KJV reading here rests upon a suggested difference in Hebrew meaning. In any case, the message is clear: entanglement with Egypt can only spell defeat for Judah.
Noph and Tahapanes were the two cities in Egypt that stood for the country itself.
This is speaking of two other areas that sided with Babylon against Judah.
Jeremiah 2:17 "Hast thou not procured this unto thyself, in that thou hast forsaken the
LORD thy God, when he led thee by the way?"
Here God, by His prophet, shows that they may thank themselves for all that is hastening upon them (see Num. 32:23).
"In that thou hast forsaken the LORD": Here He shows wherein, (meaning in other words), the Israelites forsook God. Not that He left them, but they left Him, and that without any temptation or provocation. And therefore, were the more inexcusable.
"When he led thee by the way": Viz, by the conduct of His providence in the wilderness, keeping them in safety from all dangers (Exodus 13:21-22; Isa. 63:12-13). Or in the way of His counsels, which the ways of their own carnal wisdom were so opposed unto.
Now we see, they deserve what they get. They brought all of this on themselves, when they turned their backs on God. When God was with them, no one could win a battle against them. God fought their battles for them. They turned away from God toward false gods. This happened to them, because the protection God had around them was now removed. They sinned and now they would pay for it. He had been with them and led them every step they took. His power was shown to them many times, when He destroyed their enemies before them. Now He will not protect them because they have forsaken "the LORD", who was their God.
Jeremiah 2:18 "And now what hast thou to do in the way of Egypt, to drink the waters of
Sihor? or what hast thou to do in the way of Assyria, to drink the waters of the river?"
Dependence on alliances with Egypt and Assyria was part of national undoing, a source of shame (verses 36-37).
Making alliances with nations like "Egypt" and "Assyria" in an attempt to thwart judgment at the hands of Babylon would not succeed. To compare these alliances to drinking their rivers reflects how these treaties were like a marriage to these nations (Prov. 5:15-16). The Israelites were trusting in foreigners rather that the Lord as their ultimate source of security. God's presence, represented by the peaceful waters, was Judah's real protection (Psalm 46:4-5).
"Egypt" symbolizes the world. They had chosen the world over God. The water from Egypt or from Assyria, will not give them what they need. The world and its system, will be of no help to them. God is their only help, and they have left Him. They will just have to go into captivity.
"Backslidings": Jeremiah saw a whole generation of backslidden people who had fallen away from their godly moorings and walked away from God. One of the prominent words in the book is "backsliding". It is so easy to live surrounded by religious reminders yet ignore the truth to which they point.
Compare 3:6, 8, 11-12, 14, 22; 8:5; 31:22; 49:4; Isa. 57:17; Hosea 11:7; 14:4. For clarification of the meaning (see note on Prov. 14:14).
We see from this, they will reap what they have sown. Their bondage will be bitter, because they have shown bitterness toward God by forsaking Him. God is very angry with them, because they did not fear or worship Him. This is like rebellion from a spoiled child. The fear of the LORD is the beginning of wisdom. He leaves no doubt at all who speaks this. It is the Lord GOD of hosts.
I.e. the bondage and tyranny that thou were under in "old time" in Egypt, also different times besides, as appears through the Book of Judges. The Hebrew elam, that signifies everlasting, is sometimes used for a long time to come, and also for a long time past (both here and Gen. 6:4; Isa. 57:11).
"And burst thy bands": A double allusion, either to the bands and fetters with which prisoners are bound (Jer. 40:4), or those bands wherewith the ends of the yoke of beasts were accustomed to be bound (Isa. 58:6).
"And you said, I will not transgress": When the deliverance was fresh, thou did form good resolutions. This translation is according to the marginal reading of the Massoretes. But in the Hebrew text, confirmed by the LXX, Syriac, and Vulgate, we read לא אעבוד, I will not serve, namely, Jehovah. It is said the meaning of the passage is, that even after the Jews had been freed by God from their Egyptian bondage, and admitted into an immediate covenant and alliance with him, they had been guilty of the utmost ingratitude in refusing obedience to the divine law, particularly in respect to the prohibition of idolatry.
"When upon every high hill, and under every green tree thou wanderest": Alluding to their worshipping their idols upon the hills, and under the trees; they "wanderest, playing the harlot", worshipping false gods. As idolatry is frequently called whoredom in the Scripture language, so the prophet describes the Israelites likening them to a strolling harlot, shamelessly seeking for lovers wherever she can.
"Playing the harlot": committing idolatry, which is a spiritual harlotry (Jer. 3:1-2).
Those of you who have studied Exodus, know this is a very true statement. They would make promises to be faithful to God, if He would only help them. He would feel sorry for them, and forgive them. The minute God helped them out of their problems, they would go right back into disobedience to God again. God broke the yoke of the Egyptians, and brought them to the Promised Land. They were unfaithful over and over, but every time God would forgive them and give them a fresh start. This was spiritual harlotry here. The high places were a common place to go and worship false gods. "Under every green tree" had to do with grove worship of false gods.
The "noble vine" mentioned here was the Sorek, which was famous for the fine-tasting wine that came from its grapes. (For Israel as God's vine, see Isaiah 5:1-7 and Hosea 10:1).
The "vine" mentioned here implies the Vine which is the Lord Jesus Christ. He is the Vine, we Christians are the branches. The Jews were blessed with God in their fruitful vineyard. God had originally started them out right, but they had turned away from Him. The church is many times, spoken of as God's vineyard. God had forbidden cross breeding of vines in Leviticus. We can see from this, that to be a "degenerate plant of a strange vine": would be like a wild plant with no direction.
Neither "nitre" (soda), nor "soap" could cleanse the filth of Israel's spiritual harlotry.
God is not interested in the outward cleanliness of man. A clean heart is what is pleasing to God. We know that Jesus called the scribes and Pharisees "whited sepulchers" in the following verse.
Matthew 23:27 "Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchers, which indeed appear beautiful outward, but are within full of dead [men's] bones, and of all uncleanness."
You can wash all you want to on the outside, but it will not make you acceptable unto God. The cleanliness that God appreciates, is the inward cleanliness which comes from being washed in the blood of the Lamb.
Verses 23-25: Having turned from God, their deep desire for something beyond themselves had left them helpless before the temptation of idolatry, pursuing false gods with the same mindless and careless abandonment as animals in heat.
"Baalim": An inclusive term referring collectively to false deities.
"Valley": probably meant the valley of Hinnom (see the note on Jer. 7:32).
"Dromedary": The nation, in chasing other idols, is depicted as a female camel pursuing its instinct, and as a wild donkey in heat sniffing the wind to find a mate, craving to attract others of its kind. Other pictures of Israel are that of a thief, who is ashamed when exposed (verse 26), and that of a virgin or a bride who forgets what beautifies her (verse 32).
Just to say you have not sinned is not enough. God knows the heart of man. These people had gone through the motion of worshipping God, but their hearts were far from Him. They went to the temple on the holy days, but did not even understand why they were going. Their hearts were not in the worship. It had just become a routine happening. This is much the case in churches today. We must not become religious in our worship. Christianity is a personal relationship with the Lord, not a set of rules to keep.
One image of animal desire suggests another, and the "wild ass" appears (as in the Hebrew of Gen. 16:12; Job 11:12; Job 39:5), as an even stronger type of passion that defies control. The description is startling in its boldness, but has a parallel in that of Virgil.
"That snuffeth up the wind at her pleasure": Better, in the desire of her heart, as it bears to her the scent that draws her on. The "occasion" and the "month" are, of course, the season when the stimulus of animal desire is strongest. There is no need for the stallion to seek her with a weary search, she presents herself and pursues him. So, there was in Israel what we should describe as a mania for the idolatrous worship of the heathen.
This is speaking of the month of the year that we would call the mating season. This would mean no matter how far in the wilderness she was, the mate would find her. They do not care what happens to her, unless it benefits them. This is the way with false religion as well. No one is interested in her welfare. A false god cannot help the people who worship him.
"Do not wear out thy shoes, or sandals, and expose thyself to thirst and weariness by undertaking long journeys, to make new alliances with idolaters," explains Lowth, and many other expositors. "But I rather take it," says Blaney, "to be a warning to beware of the consequences of pursuing the courses they were addicted to". As if it had been said, take care that thou dost not expose thyself, by thy wicked ways, to the wretched condition of going into captivity unshod, as the manner is represented (Isa. 20:4). "And of serving thine enemies in hunger and in thirst, and in want of the necessaries of life" (Deut. 28:48).
"But thou saidst, There is no hope": The language of desperate sinners, who are resolved to continue in their wickedness, in spite of every reason that can be offered to the contrary.
"No; for I have loved strangers": strange gods, idols.
"And after them will I go": The Jews probably did not really speak in this manner, but they acted this way. This, the prophet signifies, was the language of their conduct. By their actions they professed that idolatry which they denied with their mouths.
This could perhaps, have something to do with dancing barefoot in the worship of Baal. They drink of the cup of sin. There is no hope in a false god. Sin carries guilt. These strangers imply false gods. To go after a false god brings no hope. The only hope is in the Lord.
Verses 26-28: Jeremiah's almost mocking tone recalls the great confrontation between Elijah and the prophets of Baal (1 Kings 18:20-40).
Taken in the fact, or convicted of it. That is, as the Targum explains it, "one that has been accounted faithful, and is found a thief". For otherwise, those who have lost their character, and are notorious for their thefts and robberies, are not ashamed when they are found out, taken, or convicted.
"So is the house of Israel ashamed": Of their idolatry, or ought to be; or "shall be", as the Septuagint, Syriac, and Arabic versions render it. Though not now, yet hereafter, sooner or later.
"They, their kings, their princes, and their priests and their prophets": All being guilty. Kings setting ill examples, and the people following them; the priests being priests of Baal, and the prophets false ones.
The shame comes from the guilt they have. They thought they had not been noticed of God for their evil doings. Now that Jeremiah has spoken, they realize they have wandered far away from God. This sin is not limited to just one class of the people, but has spread from the poorest to the richest. Even the king and the priests and prophets had strayed from the Truth. The whole nation needs to repent and return to God.
Images of "stone" or wood were often used in the idolatry of the ancient world. The wood may also refer to specific cultic practices associated with the debased Canaanite religion (compare 1 Kings 14:23; 2 Kings 17:10; see the notes on Judges 3:6-7). For the condemnation of idolatry (see Psalms 115:4-8; 135:15-18; Isa. 44:6-20; see the notes on Judges 2:11-15).
This is almost like evolution. The word the stone was taken from is a feminine word indicating this stone was thought of as their mother.
"Stock": means tree, or part of a tree. It also means wood. This again, has to do with worshipping under the tree. Perhaps even worshipping idols made from the tree, instead of God the Father.
This is or would be, the Lord's answer to them: what is become of your gods? Why do you not ask them for help in time of trouble? The gods that you have chosen for yourselves and worshipped; the gods, not that made you, but whom you yourselves have made.
"Let them arise, if they can save thee in the time of thy trouble": Call upon them to arise, those statues of wood and stone, those lifeless and senseless images. Let them rise off their seats, and move out of their places, if they can. And see whether they can save in a time of trouble and distress; for there is enough of them, if numbers will do.
"For according to the number of thy cities are thy gods, O Judah": In imitation of the Heathens, who had not only in every country, but in every city and town, a different god, the patron and patron deity of the place (2 Kings 17:29), the Septuagint and Arabic versions add, "according to the number of the ways or streets of Jerusalem", they sacrificed to Baal (see Jer. 11:13).
It seems they had begun to worship many gods. Some of them made from wood into idols. A piece of wood, no matter how beautifully carved, has no power to help anyone. God tells them to call on these idols to help them and see how far they get.
Strive and contend, chide, murmur, and complain, when evil came upon them, as if the Lord dealt harshly with them, and as if they had never sinned against Him. When their case would not bear to be brought into judgment and examined openly; what would they get by that but shame and disgrace?
"Ye all have transgressed against me, saith the Lord": High and low, rich and poor, great and small; men of all ranks, degrees, and characters; kings, priests and prophets, therefore, ought not to contend with God, and charge Him with injustice or unkindness, but themselves with folly and wickedness.
It seems the only time they call on the LORD is when they are in trouble. He says here, if these false gods are so powerful, why are you calling on Me?
"In vain": or, "for vanity"; for vain speaking, for making vain oaths and vows; so it is explained in the Talmud. But the sense is, that the rod of chastisement was used in vain. The afflictions that came upon them had no effect on them to amend or reform them; they were never the better for them.
"They received no correction": (or instruction by them; Jer. 5:3).
"Your own sword hath devoured your prophets": The prophets Isaiah, Zechariah, and Uriah, who were sent to the Israelites to reprove and correct them. But the people were so far from receiving correction, that the Prophets were put to death. Though Kimchi mentions it as the sense of his father, and which he approves of, that this is to be understood, not of the true prophets of the Lord, but of false prophets. Wherefore it is said, "your prophets"; and they had no prophets but false prophets, whose prophecy was the cause of the destruction of souls. And this brought ruin upon the prophets themselves. And this sense of the words Jerom gives into; it follows:
"Like a destroying lion": That is, the sword of the Lord. The judgments of God, by which the people fall, and their false prophets with them, were like a lion that destroys and devours all that come near it. The Septuagint and Arabic versions add:
"And ye were not afraid": Which confirms what was said before, that chastisement and correction were in vain.
The smiting of the children by God was to cause them to repent. He says here, He smote them, but it did not change them as it should have. They did not learn from His correcting them. They had killed the prophets who God sent to teach them His ways. God had always purged His people to make them better. It was like cutting the vine back to make the new growth better. God loved Judah. He just wanted them to live the way He had intended them to live. He was deeply hurt by their idolatry. The only way He could get them to repent and call on Him, was when they were in dire need of His help.
Verses 31-37: God equates the idolatry of the people with blatant sexual immorality. The value of virginity and a "bride her attire" (2:32), which would not be easily forgotten, highlight the tragedy that God's "people have forgotten me".
"Have I been a wilderness unto Israel?": No, the Israelites were plentifully supplied by Him when in the wilderness, and since they were brought into a land flowing with milk and honey. They stood in need of nothing; they had a constant supply of all good things.
"A land of darkness?": Of misery, distress, and poverty; where no light of joy, comfort, or prosperity is. A land that never sees the light, or enjoys the benefit of the sun, and so is barren and unfruitful. "A land of thorns", as in the Septuagint version; or, "a desert and uncultivated land", as the Targum said, also Syriac and Arabic versions. It may be rendered, "a land of the darkness of God". That is, of the greatest darkness, of thick and gross darkness, alluding to that in Egypt; as the flame of God, and mountains of God (SOS 8:6), as Ben Melech and Kimchi observe.
"Wherefore say my people, we are lords": And can reign without thee; or we have kings and princes, and have no need of thee, says Kimchi. But the word used seems to have another meaning, and to require another sense. The Targum is, "we are removed"; and the Vulgate Latin version, "we have gone back"; to which agrees the Jewish Midrash, mentioned by Jarchi, and confirmed with a passage out of the Mishnah. "We are separated from thee; we have departed from thee, turned our backs on thee, have forsaken thee, and left thy ways and worship". And to do so was very ungrateful, when the Lord had so richly supplied them, that they had not lacked any good thing; and this sense agrees with what follows.
"We will come no more unto thee?": Some render it, "we have determined"; as having the same sense with the Arabic word, which signifies to "will" or "determine" anything. And then the meaning is, we are determined, we are resolved to come no more to Thee, to attend Thy worship and service anymore; and so the Targum explains, "we will not return any more to thy worship."
God had brought light and happiness and joy to His people. They had been supernaturally protected from their enemies. He had brought rain when the crops needed it, and gave abundant crops for their effort. He had been a blessing to them in every way. This rebellion was like the rebellion of Lucifer. They wanted to be their own god. They thought too highly of themselves. Instead of looking to God for their answers, they looked to themselves. They believed a lie, and began to worship false gods.
Take notice of it, consider it; or hear it, as the Septuagint, Syriac, and Arabic versions. Jarchi and Kimchi think the pot of manna was brought out, and shown them, to be looked at by them, for the conviction of them, and confirmation of what follows. "Can a maid forget her ornaments": which she has provided for her wedding day, and is then to wear, such as ear rings, bracelets, and jewels, which are never out of her mind. And can scarcely sleep for thinking of them, how richly she shall be adorned with them; wherefore it follows:
"Or a bride her attire?": Or, "her bindings"; her knots about her head or breast. The word is rendered "head bands" in (Isa. 3:20). And here by the Septuagint version, "her stomacher"; set with sparkling precious stones (see Isa. 61:10). These things her heart being set upon, and priding herself with, cannot be forgotten by her, at least not for long.
"Yet, my people have forgotten me days without number": Which shows great stupidity and ingratitude. The Lord not being so much to them, from whom they had received so many favors, as the ornaments of a maid, and the attire of a bride, are to them.
The bride's attire is her wedding dress. Her ornaments are the beautiful things the groom had given her. These are things a woman never forgets. God is better to His bride than any earthly groom. His gifts are for eternity, and the attire of the bride is white linen washed in the blood of the Lamb. This is the robe of righteousness, which puts us in right standing with God. To forget that, would be unthinkable.
"Trimmest": is the same as that rendered "amend" (in Jer. 7:3, 5), and was probably often on the lips of those who made a show of reformation. Here it is used with a scornful irony, "What means this reform, this show of amendment of thy ways, which leads only to a further indulgence in adulterous love?"
"Hast thou also taught the wicked ones thy ways": Better, hast thou also taught thy ways wickedness? The professed change for the better was really for the worse.
There is even a bit of discipline required in the worship of false gods. They have conformed to that way, and now are leading others.
Either of the innocent infants of poor persons, who were sacrificed to Moloch; or of the poor prophets of the Lord, whom they slew, because they faithfully reproved them for their sins. And the blood of those being found in their skirts is expressive of the publicness and notoriety of their sin, and also of the large quantity of bloodshed. Inasmuch as the skirts of their garments were filled with it, as if they had trod and walked in blood (see Isa. 63:3).
"I have not found it by secret search": Hebrew, by digging; as if the earth had covered the blood, or as if they had committed their wickedness in some obscure places.
"The poor innocents" are the true prophets who have been killed by these who have followed false gods. These innocents are martyrs. They have been slain by the sword, and their blood is evident on the skirts of their slayers. God did not have to look in secret places to find this. They had done this right out in the open, all the time proclaiming they were doing this for God.
The people establish their guilt with their own words, protesting their innocence here while also stating that they cannot help chasing after other gods (2:23, 25).
Much wrong is done claiming to be doing God's will, when it is not God's will. They proclaimed innocence. They thought if they said they were innocent, it would fool God into believing they were innocent. This will not fool God at all. He knows their hearts.
Or, "by changing thy way"; sometimes going one way, and sometimes another. Sometimes to Egypt, and then to Assyria; seeking sometimes to the one for help, and sometimes to the other. At one time serving the gods of the one, in order to curry favor with them, and then the gods of the other. Like a lascivious woman that gads about from place to place to increase her lovers, and satisfy her lust. The Vulgate Latin version is, "how exceeding vile art thou become, changing thy ways". And so Jarchi says, the word signifies "contempt", or "vileness": deriving it from or to be "vile" or "contemptible"; and to this sense are the Septuagint and Arabic versions. But Kimchi derives it from to go; to which our version and others agree.
"Thou also shalt be ashamed of Egypt": As they were in the times of Jehoahaz and Jehoiakim, when Pharaoh Necho king of Egypt took the former, and put him in bands, and carried him into Egypt. And set the latter upon the throne, and took tribute of him, for which the land was taxed (2 Kings 23:33).
"As thou wast ashamed of Assyria": In the times of Ahaz, who sent to the king of Assyria for help, when Judah was smitten by the Edomites, and invaded by the Philistines. But when he came to him, he distressed him, and strengthened and helped him not (2 Chron. 28:16).
They had run to the world leaders for help, when they should have been going to God. All the running about to this country and that for help, will not stop this judgement of God on them.
Some apply it to the sad and ineffectual return of the ambassadors, being disappointed in their expectation from the king of Egypt; but rather, all the help thou canst procure from abroad shall not prevent thy captivity, but from hence thou shalt go.
"Thine hands upon thine head": A usual posture of sadness and mourning (2 Sam. 13:19), suited here to her going into captivity.
"Rejected thy confidences": Refused to give success unto them (2 Chron. 16:7). Or, rejected thee for thy confidences; or, he disapproves thy confidences, viz. all thy refuges which thou seekest out of God.
"Thou shalt not prosper in them": Viz. (meaning in other words), in thy refuges and dependencies.
To have confidence in the world, or in themselves, would bring nothing but headaches. God does not count their confidence in the world, or in themselves, as faith. We need to learn from this. The world has no power. We have no power within ourselves. The only power available to us is the power of God. When we put our trust and faith in God, then we will prosper because He blesses us.
Jeremiah Chapter 2 Continued Questions
Verses 1-5: In light of Judah's persistent infidelity (Ezek. 16:26), the law that a man could not take back his divorced wife if she married another (Deut. 24:1-4), suggests that reconciliation with the Lord was impossible. But the Lord still said, "Return again to Me". Repentance is only possible when sinners know there is One who will forgive.
Attention is called to the Mosaic Law (in Deut. 24:1-4), which stipulates that a husband may not remarry a woman he has previously divorced due to some moral indecency. Judah's plight was desperate. Her spiritual harlotry had placed her in danger of legal divorcement, an invitation for Judah to repent and return to her divine husband (e.g. verses 12-14). God would still seek to win back His fallen "wife" (compare Isa. 54:6-8; Ezek. 16:53; Hosea 2:16 - 3:5).
"If a man put away his wife": Such a man was not to take that woman as his wife again, for this would defile her (Deut. 24:4), and be a scandal. Jeremiah used this analogy to picture Israel as a harlot in the spiritual realm, with many lovers (i.e., nations; 2:18, 25) and idols (2:23-25; 3:2, 6-9). Yet, the Lord would graciously receive Israel or Judah back as His "wife" if she would repent (3:12-14).
The reference of the husband and wife here, is most assuredly speaking of the ordinance in:
Deuteronomy 24:1-4 "When a man hath taken a wife, and married her, and it come to pass that she find no favor in his eyes, because he hath found some uncleanness in her: then let him write her a bill of divorcement, and give [it] in her hand, and send her out of his house." "And when she is departed out of his house, she may go and be another man's [wife]." "And [if] the latter husband hate her, and write her a bill of divorcement, and giveth [it] in her hand, and sendeth her out of his house; or if the latter husband die, which took her [to be] his wife;" "Her former husband, which sent her away, may not take her again to be his wife, after that she is defiled; for that [is] abomination before the LORD: and thou shalt not cause the land to sin, which the LORD thy God giveth thee [for] an inheritance."
The physical house of Israel (Jews), were the "wife" of God. We have been studying how they had forgotten God, and started worshipping false gods. This is spiritual adultery. From the above Scripture in Deuteronomy, it seems God would not forgive them, and take them back. God's love (Agape), is so much greater than man knows how to love. God forgives them over and over, even though they have been unfaithful to Him.
The consciousness of guilt was, however, the only foundation of repentance. And the prophet's work, therefore, in very tenderness, is to paint that guilt in the darkest colors possible. Still keeping to the parable of the faithless wife, he bids Israel, as such, to look to the "high places" that have witnessed her adulteries with those other lords for whom she had forsaken Jehovah. Like the harlots of the east, she had sat by the wayside, as Tamar had done (Gen. 38:14; compare also Prov. 7:12; Ezek. 16:31). Not so much courted by her paramours as courting them.
"As the Arabian in the wilderness": The Arabian is chosen as the representative of the lawless predatory tribes of the desert. As they, like the modern Bedouins, lay in ambush, waiting eagerly for their victims, so had the harlot Israel laid wait for her lovers, and thus the land had been polluted.
"And thou hast polluted the land with thy whoredoms and with thy wickedness": The land of Judea, where idolatry was so openly and frequently practiced, brought a load of guilt upon it, and exposed it to the wrath and judgments of God. So the Targum explains, "thou hast made the land guilty with thine idols and with thy wickedness."
This is just saying, take a look and see your sins. Look how unfaithful you have been to God. Spiritual whoredom, or harlotry, is even more serious than physical whoredom. It is like a contagious disease that overcomes the whole land. He is also saying, you cannot deny it, it is everywhere for all to see.
Verses 3-5: God's chastisement meant that the life-giving "latter" [spring] "rain" had been "withholden." Joel had given the same message (compare Joel 2:23 with Deut. 11:13-17; Jer. 14:3-6; Amos 4:7-8). Nevertheless, repentance had not come. Rather, Judah went on in its superficial religiosity without reality. Feigning her faith, Judah kept seeking her pagan lovers, the false gods of the nations around her (compare 2:33-37).
Viz. by me, according to my threatening (Lev. 26:19; Deut. 28:23-24). i.e. a drought sent upon thee, either as a punishment of thy wickedness, thus public sins bring public judgments. Or as an aggravation of it; and then it must be understood, as it often is. Notwithstanding the great drought; and this the words of the verse seem to favor.
"There hath been no latter rain": This, added to showers before mentioned, seems to imply there had been no former nor latter rain. The former for the springing of the corn, the latter for the plumping and ripening it; this coming a little before harvest.
"Thou hadst a whore's forehead, thou refusedst to be ashamed": For all this, thou didst still remain impudent and obstinate, as ashamed of nothing (Jer. 6:15). Thus, proverbially expressed, because shame does first and mostly appear in the forehead. Thus, antichrist's impudence is expressed (Rev. 17:5).
We see that God has not just sat idly by, but has withheld the rain as punishment. A whore's forehead has a hardened look from committing much sin. Repetitious sin has a way of making a person so hardened, that they soon get to where they know no shame.
These words are either a confirmation and proof of that impudence with which these people are charged; for had they not been impudent, or had not a forehead like a whorish woman; or were they truly ashamed, they would have cried to the Lord henceforth. Called upon Him; claimed their relation to Him; and owned up to His favors in time past. Or, if they had not been impudent, they would not have dared from this time to have called God their Father and their guide, when they had so wickedly sinned against Him. So this is a charge of hypocrisy and deceit, calling God their Father and guide, when they were at the same time worshipping idols. Or rather are expressive of the wondrous grace and goodness of God towards His people, that had so highly offended Him, yet He expostulates with them and puts words into their mouths to return unto Him with, saying: "My father; I have sinned against thee, and am not worthy of the relation, yet receive me as a returning prodigal".
"Thou art the guide of my youth": Or, "hast been": I acknowledge God's favors I have received in times past, in spite of an aggravation of my sin; reject me not, but receive me graciously into Thy favor; see Hosea 14:2. The Targum interprets the words as a prayer: "wilt thou not from this time pray before me, saying, Thou art my Lord, my Redeemer, which art of old?" Or else they point to them their duty, what they ought to do from here on. That seeing the Lord had withheld from them the former and latter rain for their idolatry, it compelled them to return to Him by repentance. And to call upon Him, who had been their Father and their guide in time past, to have mercy on them, and avert His judgments from them.
This cry is from the sinner to the Father. Fathers are more forgiving than husbands. Perhaps this is why He is addressed as "Father" here. Israel was the family of Jacob, while they dwelt in Egypt. They became the nation of Israel on the journey to the Promised Land. God had given His law to the Israel nation when they were just formed. He was their Guide, and their Instructor in righteousness. They have wandered, but perhaps if they repent, God will take them back. They should appeal to Him as a child would to a father.
The questions were such as might well be asked in the first burst of sorrowing though superficial repentance. The implied answer was in the negative, "No, He will not keep His anger to the end." Yet, so far, facts were against that yearning hope. It will be noted that the word "anger" is not in the Hebrew. It is, however, rightly inserted, after the precedent of Nah. 1:2; Psalm 103:9. The words seem, indeed, almost a quotation from the latter, and (Jer. 3:4-5), may probably be looked on as cited from the penitential litanies in which the people had joined, and which were too soon followed by a return to the old evils (Jer. 2:1-13).
"Thou hast spoken and done evil things as thou couldest": i.e., resolutely and obstinately. That pathetic appeal to the mercy and love of Jehovah was followed by no amendment, but by a return to evil. Here the first prophecy, as reproduced from memory, ends, and the next verse begins a separate discourse.
The big question is, will God forgive them? The answer is "Yes, if they will truly repent".
2 Chronicles 7:14 "If my people, which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways; then will I hear from heaven, and will forgive their sin, and will heal their land."
Verses 6-10: Marriage is so sacred in the eyes of God that He chose it as the Old Testament picture of His relationship with the people of Israel. When Israel decided to worship other gods, this was considered "adultery" on her part, leaving God no choice but to issue a "bill of divorce" (3:8).
Verses 6-7: Here begins the first of four messages concerning Judah's certain judgment (3:6-4:4; 4:5-31; 5:1-31; 6:1-30). The first message constitutes a plea to avoid God's judgment by expressing genuine repentance. (For "Israel" and "Judah" as "sisters" engaged in spiritual harlotry see Ezekiel Chapter 23).
"Backsliding": (also 3:8, 11-12, 14; see note of Prov. 14:14). The Lord is explaining to Jeremiah exactly what He is angry about.
"Backsliding Israel": is speaking of those who once knew God and have gone away (similar to the apostate church today). It was not enough that they removed themselves from worshipping God, they sought false gods "upon every high mountain and under every green tree". These were two favorite places for the worship of false gods in that day.
The call to Israel to return had been slighted, and Judah, the traitor or faithless, "one with falsehood," had not taken warning from the sin or its punishment.
"Turn thou unto me": The verb may be either the second or third person, I said, thou shalt return; or, I said, she will return, as expressing a hope rather than a direct return. The latter seems, on the whole, the preferable rendering.
"But she returned not": To fear and serve the Lord, but remained in idolatry, obstinate and inflexible.
"And her treacherous sister Judah saw it": Her treachery and breach of covenant, as the Septuagint, Syriac, and Arabic versions add, for explanation sake. Judah, or the two tribes of Judah and Benjamin, who were allied to the ten tribes by birth and by religion, and equally treacherous to God, the husband of them both, saw all the idolatry of Israel, and the aggravations of it, and what followed upon it, namely, their captivity in Babylon, yet did not learn or take warning hereby.
Israel is spoken of as "she" in the verse above. The church has always been spoken of as "she" as well. The first "she" represents the 10 tribes of Israel. Judah is the 2 tribes of Judah and Benjamin. They are the "treacherous sister".
"I had put her away, and given her a bill of divorce": Though God hates divorce (Mal. 2:16), it is tolerated for unrepentant adultery (see notes on Matt. 5:32; 19:8-9), as indicated by this analogy of God's divorcing Israel for that continual sin in the spiritual realm. God had divorced Israel but not yet Judah (compare Isa. 50:1).
Compare Ezra 10:3, where divorce is the right action of God's people to separate from idolatrous wives.
It appears that the captivity that came on the 10 tribes of Israel, happened earlier than the Babylonian captivity of the tribe of Judah, to show them what unfaithfulness to God would bring. God still hoped they would repent and return to the worship of God. They did not. They were unfaithful too, just as the 10 tribes. The same punishment would come to them. The bill of divorce, meant God would no longer protect her and bless her as a wife. He would put her away from Him.
"Lightness": in the ethical sense of "levity." Apostasy was treated once more as if it had been a light thing (1 Kings 16:31). The word is, however, variously interpreted, and the meaning of "voice," or "cry," in the sense in which the "cry" of Sodom and Gomorrah was great (Genesis 18:20), seems more satisfactory.
"That she defiled the land": Polluted it with sin, involved it in guilt, and exposed it to punishment.
"And committed adultery with stones and with stocks": That is, with images made of stone and wood, which they served and worshipped as gods. And is the adultery or idolatry they are charged with, and by which the land was defiled. This, by what follows, seems to be understood not of Judah, but of Israel.
We got into this in the previous lesson. The stock was a part of a tree. The idols were made of stone and wood stock. Again, the adultery was spiritual.
Though the two tribes saw the lightness and filthiness of the sin Israel was guilty of, and how the land was defiled with it, the stupidity of it, and the punishment inflicted on account of it as they did not turn to the Lord wholeheartedly.
"Her treacherous sister Judah hath not turned unto me with her whole heart, but feignedly, saith the Lord": There was a show of reformation in Josiah's time, but it was just a show. There was no true, hearty cordial repentance for the sin of idolatry, only a feigned one. There was an outward removal of it, and reformation from it, but inwardly the desires of the heart were to it. The good king, with some few others, were hearty in it, but the greater part played the hypocrite; the following scriptures proved the truth of this.
Judah did not learn a lesson from the 10 tribes of Israel. They remained in their sin, disregarding the punishment that lies ahead. "Feignedly" in the verse above, means an untruth. The LORD is saying Judah had a form of Godliness, but it was not sincere. They were still going through the motions of the sacrifices, etc. They were worshipping idols all the time.
Although the Israelites had the temple in Jerusalem and were ruled over by the house of David, "Judah" was guiltier because they had not learned from what had happened to "Israel" when God judged them by sending them into captivity years earlier.
The ten tribes had suffered greatly for their unfaithfulness to God. It had been 100 years since they had gone into captivity. Judah had things too good. They had been blessed abundantly yet betrayed God.
The prophet utters his message as towards the far land of Assyria and the cities of the Medes to which the ten tribes of Israel had been carried away captive (2 Kings 17:6, 23). He had a word of glad tidings for the far-off exiles.
"Return, thou backsliding Israel": It is hard to reproduce the pathetic penitence of the original, "Shubah", (withdrawal), "mashubah," (turn back, thou that hast turned away; return), thou renegade.
"I will not cause mine anger to fall upon you": Literally, My face; the face so awful in its wrath.
"I will not keep anger for ever.": With perhaps a latent reference to the hope held out in Hosea 3:5, and to the words which Judah had uttered in her hypocrisy Jer. 3:5, but which were truer of Israel.
God is forgiving. He is loving. He is long-suffering.
1 John 1:9 "If we confess our sins, he is faithful and just to forgive us [our] sins, and to cleanse us from all unrighteousness."
It appears that the 10 tribes' sins are less than those of Judah's, and God is offering them restoration.
Micah 7:18 "Who [is] a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? he retaineth not his anger for ever, because he delighteth [in] mercy."
Which will be the evidence of thy repentance, without which you can not lay claim to any pardon (Prov. 28:13; Isa. 55:7). This is spoken by way of limitation, lest the Israelites should fancy a too easy pardon from God's merciful nature. Exhortations to repentance always accompany the exhibition of promises.
"Hast scattered thy ways to the strangers": Viz (in other words), to other nations, or rather to other gods, or to idols, running here and there, up and down, like a light, impudent harlot. Sometimes to one, sometimes to another, thus adding different superstitions.
"Hast scattered thy ways": (Jer. 3:6; 2 Kings 17:4, 9-10; Jer. 2:23, 25). Feet, whereby we go on in our ways; a metaphorical metonymy.
"Ye have not obeyed my voice": So your sin is not a sin of ignorance, but of obstinacy. Shutting your ears against my counsels, which I sent you by my prophets for your reclaiming (2 Kings 17:13).
There is one condition to His forgiving them and restoring them. They must admit their guilt and ask for forgiveness. God must have our obedience to Him.
1 Samuel 15:22 "And Samuel said, Hath the LORD [as great] delight in burnt offerings and sacrifices, as in obeying the voice of the LORD? Behold, to obey [is] better than sacrifice, [and] to hearken than the fat of rams."
To obey God is very little to ask in return for His blessings.
"I am married unto you": God pictured His covenant relationship with Israel as a marriage, and pleaded with mercy for Judah to repent and return. He will take her back. Compare Hosea's restoration of Gomer as a picture of God taking back His wicked, adulterous people.
Literally, it means "I took possession of you" (i.e., at the Exodus). The verb here is often used of ruling and serves to remind wayward Judah of God's rightful headship over her in the marriage relationship. The verb comes from the same root from which comes the name Baal. A play on ideas may be intended here. Did Judah chase after Baal (the pagan god)? Her real "Baal," that is, her divine owner and Lord is the only true God, her husband. Why should she seek a false master? Despite Israel's divorce (verse 8), there had been no second marriage or divorce (see note on verse 1). Therefore, a loving and forgiving God would still seek His fallen wife.
We see that the salvation offered is to individuals. He will accept one at a time, or a whole village. They do not all have to come. Those who come, will receive His blessing. This is very much like Christianity. Salvation is offered to the masses, one at a time. God saves individuals in those masses.
"Zion": Can be the holy mountain, or symbolically mean the church.
Verses 15-18: "And it shall come to pass": When Israel repents (verses 13-14, 22), which has not happened, but will in the millennial era of God's restoration that the prophets often describe (Jer. 23:5-6; 30-33; Ezek. Chapter 36), God will bring these blessings:
(1) Shepherds to teach them the truth;
(2) His own immediate presence on the throne in Jerusalem, not just the Ark of His Covenant;
(3) Allegiance even of Gentile nations;
(4) Righteousness;
(5) Genuineness in worship;
(6) Unity of Israel (north), and Judah (south), into one kingdom; and
(7) Reestablishment in their own Promised Land.
The promise of restoration to a repentant people is a common one in the prophets, and Jeremiah turns to it often. "Pastors" means Israel's leadership which, though now false (compare Ezek. 34:8-10), will yet be composed of men after God's own heart (compare 23:4), serving under the Great Shepherd Himself (Ezek. 34:11-31).
The pastors are to feed them spiritual food. Notice it is knowledge and understanding of God they will be taught by the pastors. God will choose the pastors.
Verses 16-17: Words of great hope are also contained in God's words of judgment. Here a future was envisioned in which the "Ark of the Covenant" would no longer have a central role because the "name of the Lord", His presence, would be in "Jerusalem".
The "Ark," once the central feature of Israel's worship, will give way to that which it symbolized, the actual presence of a holy and sovereign God in all His glory. The Ark itself is last mentioned (in 2 Chron. 35:3). It was probably taken away to Babylon at the fall of Jerusalem.
This is speaking of the time when the law will be replaced by grace. The Ark was the resting place for the law of God. Jesus (their Messiah), will bring in the age of grace. Jesus fulfilled the law in His life, crucifixion, and resurrection. There would be no need for further sacrifice. This is why they would not talk about the Ark anymore.
That is, the Gospel church, the heavenly Jerusalem, the Jerusalem above, that is free, and the mother of us all. Which is Christ's kingdom, where He has His throne and subjects, and where He sits and reigns as King of saints. And where they yield a cheerful and ready subjection to Him, signified by calling the church His throne.
"And all the nations shall be gathered unto it": Which shows that Jerusalem, literally understood, cannot be meant, but the church of Christ. To which the Gentiles, being converted, should join themselves in great numbers in all nations, as they have done. And which will be more largely accomplished and verified in the latter day (Isa. 2:2).
"To the name of the Lord, to Jerusalem": To name His name, to trust in His name. To call upon it, and to worship Him in Jerusalem, in His church, and among His people. And so the Targum explains, "and all nations shall give themselves to worship the name of the Lord, in Jerusalem:"
"Neither shall they walk any more after the imagination of their evil heart": For the Gospel being preached to all nations, according to Christ's commission, by the pastors He promises, and that being blessed to the turning of the Gentiles from their idols to serve the living God, they shall no more worship the gods they chose for themselves, and their evil hearts devised.
From the time of the LORD, Jerusalem has been the spiritual center of the world. Jerusalem in the sense it is used here, could be speaking of the church of the LORD. This will be the time when God's law will be in their hearts, not on tablets of stone. All who love God will be drawn to fellowship in the church. This will be that special time when Christ will live within us.
Galatians 2:20 "I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me."
For the future reunion of "Israel" and "Judah," see Isaiah 11:12; Ezek. 37:16-28; Hosea 1:11.
This is really speaking of the time when the physical and spiritual house of Israel come together in Jesus Christ. The following Scriptures are speaking of the same thing.
Ezekiel 37:20-24 "And the sticks whereon thou writest shall be in thine hand before their eyes." "And say unto them, Thus saith the Lord GOD; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land:" "And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all:" "Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God." "And David my servant [shall be] king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them."
David (in verse 24), is of course, speaking of Jesus. We will all be saved by Jesus and in Jesus.
The literary figure changes here from that of "husband and wife" to a "father and his son". The Old Testament portrays Israel as God's redeemed son (Exodus 4:21-23; Hosea 11:1), from whom He had a right to expect conduct befitting a son (Mal. 1:6; 2:10). Unfortunately, Israel had proved to be a wayward son (Deut. 32:5-6), whom God must chastise (Isa. 63:7-10). However, God still loves His child and longs for his repentance so that after the judgment has been rendered, he might return to the place of blessing (Isa. 43:6). Ultimately that will be accomplished through God's special son, David (Psalm 89:20-27), through whom the Greater Son of David will come with full salvation (Psalm 2:7-12; Ezek. 26:24-32; 37:20-28; Luke 1:68-75; Acts 13:22-24).
"Put thee among the children": Here is a reference to adoption into God's family, when the people turn back from idols to acknowledge Him as "Father".
Notice "nations" is plural. This is speaking of those from all nations who accept Jesus as their Savior.
Galatians 3:8 "And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, [saying], In thee shall all nations be blessed."
Revelation 7:9 "After this I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands;"
These are the saved in Christ.
"A wife treacherously departeth": Hosea had earlier used the same imagery (ca. 755-710 B.C.). Thus, God had given the divorce because Israel committed spiritual adultery and was unrepentant. But when repentance comes, He will take Israel back (compare 3:1).
"O house of Israel": Since the irretrievable dispersion of Israel in the north (722 B.C.), Judah alone was left to be called by the name Israel, as Jeremiah sometimes chose to do (e.g., 3:20-23).
Now this has jumped back to the physical house of Israel (Jews), who have been unfaithful to God. God is reminding them of their unfaithfulness.
Verses 21-25: Although Jeremiah must pronounce God's message of judgment, he so longs for his people's repentance and restoration to favor that in the scene played out in his mind's eye he joins with them in confession and contrition. Jeremiah gives us a lesson in "speaking the truth in love" (Eph. 4:15), and in feeling concern.
And so might be heard afar off; it shows that the repentance and confession of the Jews, when convinced and converted, will be very public, and made upon those places where they have committed their sins (see Jer. 2:20). For this and the following verses declare the humiliation, repentance, and conversion of the Jews, and the manner in which they shall be brought to it, and be openly put among the children.
"Weeping and supplications of the children of Israel": Not so much lamenting their calamities, as mourning over their sins. Supplicating the pardon of them, and freely and ingenuously confessing them.
"For they have perverted their way, and they have forgotten the Lord their God": Or, "because they have", etc. This they shall be sensible of, that they have perverted the right ways of the Lord by their traditions, and have forgotten the worship of the Lord. As the Targum paraphrases it; yea, the Lord himself, their covenant God and kind benefactor, and lightly esteemed of the true Messiah, the Rock of their salvation. The consideration of which will cause them to weep and mourn; which they will do when the Spirit of grace and supplication is poured out upon them. And they shall look upon him whom they have pierced (Zech. 12:10). Some interpret this as the cause of their calamities, and not as the subject matter of their mourning; but the latter seems best to agree with what follows, which shows by what means they were brought to repentance, and were converted.
This is in the area where the practice of idolatry was. Now this is the very place they cry and repent of their unfaithfulness to God.
The word "backsliding" literally means "turning back" or "turning away." Although it occurs throughout the Old Testament, Moses and Jeremiah especially use it to describe Israel's failure in their covenant relationship with God. Backsliding implied a stubborn and rebellious attitude on the part of ancient Israel and may have referred either to their forsaking the covenant (in whole or in part), or to their failure to grow spiritually according to God's progressive revelation. The term is often applied today to Christians who have fallen into sin, but it could also apply to those who have failed to grow spiritually (compare Paul's use of carnal in 1 Cor. 3:1-3). The cause of backsliding is the desire to do things our way rather than God's way (Prov. 14:14). Christians should be careful to follow the Lord and grow in grace so as not to backslide. (Jer. 3:6; 3:22; compare Lev. 2:11).
God is inviting them back, if they will repent and return to Him. The last part of this is the people answering, and promising God they will return to the One true God.
From any natural defense, by hills and mountains encompassing, or from idols worshipped on hills and mountains. So the Targum explains, "truly in vain we worship upon the hills, and for no profit are we gathered upon the mountains." And to this purpose Jarchi and Kimchi interpret it; or from the multitude of the people, the kingdoms of the world, and the nations of the earth, from whom the Jews have in vain expected salvation and deliverance.
"Truly in the LORD our God is the salvation of Israel": Or, is in "the Word of the LORD our God", explains the Targum. In Christ, the essential Word of God, is the salvation of all the chosen people, both Jews and Gentiles. It was put into His hands by His Father, and it is wrought out by Him; and it resides in Him, and it is to be had in Him, and in Him only (Acts 4:12). Who is God the Lord, and therefore was able to effect it, and to give it; and hence these repenting ones, discarding all other saviors, apply to Him for it.
There is no salvation in the worship of idols or false gods. Jesus is salvation for all mankind. Pagan worship on the mountains had brought no help at all. In fact, it had angered God.
Romans 3:24 "Being justified freely by his grace through the redemption that is in Christ Jesus:"
Ephesians 1:7 "In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace;"
Hebrews 9:12 "Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption [for us]."
There is no redemption in anyone or anything but Jesus Christ.
That is sin, which is the cause of shame, and of which sinners ought to be ashamed, and will be sooner or later. So, the Targum renders it, "the confusion of sins". And the Jewish writers generally interpret it of idolatry, and of the idol Baal. As Kimchi and others, called "shame", or that "shameful thing" (Jer. 11:13). This idol, because of the multitude of the sacrifices offered to it, consumed what their fathers labored for, ever since they had known them. Or, for their worshipping of this idol, such judgments came upon them as consumed all they got by hard labor. Or rather it may regard their shameful sin of rejecting the Messiah, and crucifying Him; which they will be ashamed of at the time of their conversion, when they shall look on Him whom they have pierced, and on account of which they suffer the many calamities they now do.
"Their flocks and their herds, their sons and their daughters": Whatever evils have befallen them in their persons, families, and estates, they will confess are owing to sin they have committed, of which they will now be ashamed; hence it follows:
All of this had been taken away, because of their unfaithfulness to God. All they had worked for was gone, because they committed spiritual adultery.
As persons overwhelmed with a sense of sin, and so pressed with the guilt of it on their consciences, that they can neither stand up, nor look up. But throw themselves on the ground, and cover their faces, being ashamed of what they have done.
"For we have sinned against the Lord our God": As by breaking the law of God, so by despising the Gospel; rejecting the ordinances of it; disbelieving the Messiah, and speaking reproachfully of Him and His people.
"We and our fathers, from our youth even unto this day": In a long series of years, from the time that Christ was upon earth, to the day of their conversion, in the latter times of the Gospel dispensation.
"And have not obeyed the voice of the Lord our God": The voice of His forerunner, John the Baptist, of the Messiah Himself, and of His apostles, and of His ministers since. So, the Targum explains, "and have not obeyed the Word of the Lord our God."
It seems that God's people have finally realized that they brought the destruction upon themselves by worshipping false gods. They lie down defeated. They realize they cannot help themselves. The very first step to restoration, is to repent and ask for God's help. They realize here they have sinned. They realize they have disobeyed God. They are ashamed of what they have done. God loves a humble heart. He will rescue them from their despair.
Verses 1-4: These verses conclude the message begun at 3:6, by using literary figures drawn from Israel's daily experiences. From agriculture comes the admonition to "weed out" totally their present practices and "break up" their "fallow ground," and then "sow" the new "seeds" of spiritual fruitfulness for God. Repentance and a broken heart must precede renewed spiritual vitality. The second figure comes from religious ceremony. Mere outward conformity to the standards of the covenant were insufficient (compare Gen. 17:10-14; Deut. 10:16; 30:6; Joshua 5:2-7; Rom. 2:28-29; 4:9-25).
Verses 1-2: Note the dual use of the term "return", emphasizing that God would not accept a half-hearted surrender. He knows people's hearts (17:9-10).
The "if" implies a return from the hopes with which Jeremiah chapter 3 ended to the language of misgiving, and so, inferentially, of earnest exhortation.
"Abominations": Literally, things of shame (as in Jer. 3:24); the idols which Israel had worshipped.
"Then shalt thou not remove": Better, as continuing the conditions of forgiveness, if thou wilt not wander.
We see again, an offer from God to forgive them and start all over. God will not take them back until they give up their idols. When they give up their idols, God will welcome them back.
God's covenant with Abraham had stressed that all peoples would be blessed through Him (Gen. 12:3; 22:18), but Judah's disobedience had prevented them from being the instrument of God's blessing.
This is very similar to the confessing with the mouth in Romans. This is speaking of the promise God made to Abraham, that all the nations would be blessed through Him. There was only one condition. They must follow God with all their heart. Look at the following Scripture what they must confess:
Romans 10:9 "That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved."
It is not enough to just believe in your heart. You must confess with your mouth.
"Break up": Jeremiah appealed for a spiritual turnabout from sinful, wasteful lives. He pictured this as the plowing of ground, formerly hard and unproductive due to weeds, in order to make it useful for sowing (compare Matt. 13:18-23).
"Fallow": in the verse above, means freshly plowed. This, to me, would mean to prepare the heart, and then plant the seed. The heart unprepared, will not receive the seed of the Word. It will be choked out with the cares of the world.
"Circumcise": This surgery (Gen. 17:10-14), was to cut away flesh that could hold disease in its folds and could pass the disease on to wives. It was important for the preservation of God's people physically. But it was also a symbol of the need for the heart to be cleansed from the deadly disease of sin. The really essential surgery needed to happen on the inside, where God calls for taking away fleshly things that keep the heart from being spiritually devoted to Him and from true faith in Him and His will. Jeremiah later expanded on this theme (31:31-34; compare Deut. 10:16; 30:6; Rom. 2:29). God selected the reproductive organ as the location of the symbol for man's need of cleansing for sin, because it is the instrument most indicative of his depravity, since by it he reproduces generations of sinners.
Jeremiah said, "Circumcise yourselves to the Lord", then added the more graphic phrase, "take away the foreskins of your heart". This is the kind of internal, spiritual operation that only God can do.
We find in the Scripture above and in the following, that God is not satisfied with just the formality of circumcision, but wanted the hearts of the people pure.
Romans 2:28-29 "For he is not a Jew, which is one outwardly; neither [is that] circumcision, which is outward in the flesh:" "But he [is] a Jew, which is one inwardly; and circumcision [is that] of the heart, in the spirit, [and] not in the letter; whose praise [is] not of men, but of God."
If they do not learn to follow God with all their heart, He will destroy them.
1 Samuel 12:24 "Only fear the LORD, and serve him in truth with all your heart; for consider how great [things] he hath done for you."
Verses 5-8: God instructed Jeremiah to declare "for I will bring evil from the north" and destruction would come. The invasion might take the form of a foreign army, but the driving force would be "the fierce anger of the Lord."
The rest of the chapter contains a new message emphasizing the proclamation of God's judgment. The sounding of the "trumpet" was a well-known sign of danger in the ancient Near East (compare Hosea 5:8; 8:1; Joel 2:1; Amos 3:6). It could also mark a time of national self-examination (Joel 2:15-17). The "standard" (conspicuous flag upon a pole), would point to the appropriate place of refuge (compare verse 21).
Exhortations to repentance being without effect in general, though they might have an influence on some few particular persons. The Lord directs the prophet to lay before the people a view of their destruction at hand. Who calls upon some persons as a sort of heralds, to publish and declare in the land of Judea, and in Jerusalem the metropolis of it, what follows.
"Blow ye the trumpet in the land": As an alarm of an approaching enemy, and of an invasion by him and of danger from him. And this was to be done, not in order to gather together, and put themselves in a posture of defense to meet the enemy and give him battle; but to get together those that were in the fields, and in country villages, and hide themselves from him.
"Cry, gather together, and say": Or cry with a full mouth, with a loud voice, that all might hear; which shows imminent danger.
"Assemble yourselves and let us go into the defensed cities": Such as Jerusalem, and others, where they might think themselves safe and secure (Matt. 24:16).
This declaration from God was to be throughout their land. The blowing of the trumpet was for two things. It gathered them for worship or for war.
Verses 6-7: "Evil from the north": This evil is Babylon's army which would invade from that direction. The "lion" on the prowl fit Babylon because of its conquering power, and Babylon was symbolized by the winged lions guarding its royal court. Babylon is later identified in 20:4. Many details in chapter 4, graphically depict warriors in conquest (verses 7, 13, 29).
Not on the tower of Zion, as Kimchi interprets it; but on some high place pointing to Zion, and directing the country people to flee thither for safety. For the setting up of the standard here is not for enlisting of soldiers in order to fight, but as a sign of danger, and a direction to find refuge.
"Retire": Gather yourselves together in order to flee, as the word is rendered (Isa. 10:31). Though some render it, "be ye strengthened"; take heart, and play the man. But this does not seem so agreeable to the context.
"Stay not": Or, "stand not". Stand not in the place ye are in, but move from it in all haste, because of the present danger.
"For I will bring evil from the north": From Babylon, as Kimchi interprets it; which lay north to the land of Israel. And so, God designs the captivity that Judah should be brought into there.
"And a great destruction": or, "breach"; which the Babylonians should execute on the inhabitants of Judea and Jerusalem.
The standard was to be raised pointing to Jerusalem or the church. The standard must be raised by God's people for others to follow. The road into Jerusalem that the enemy would come on, led to the north.
The descending judgment of Babylon is described as "the lion" coming up from his "thicket."
The near interpretation is Nebuchadnezzar coming against them. "Gentiles" here, possibly means nations. The "lion" here could be the antichrist, who will come up from beneath and will destroy nations. The "destroyer" is Satan, or someone greatly influenced of Satan. He will destroy nations. The last nation of course, will be Israel. The "thicket" could be hell, or place of destruction. Notice also where he came from. It was from his place. The "land" to be made desolate is Israel.
"Sackcloth" was the traditional attire of grief and repentance.
God controls Satan the same as He controls everyone else. God can stop him at any time. The "sackcloth" here, is a garment of mourning. When the LORD is angry with His people, He will allow the enemy to attack them.
When Nebuchadnezzar should come up from Babylon into the land of Judea, and lay waste the cities thereof, and besiege Jerusalem.
"That the heart of the king shall perish": Meaning Zedekiah king of Judah, should be in the utmost fright and consternation, not knowing what to do, being devoid both of wisdom and courage (see Jer. 39:4).
"And the heart of the princes": Who being seized with the same panic, and at their wits' end, would not be able to give any advice and counsel to the king. So the people would have no help from the king and his nobles, in whom they put their confidence.
"And the priests shall be astonished": Which Kimchi interprets of the priests of the high places, the idolatrous priests, whose service would now cease, and whose idols would not save them.
"And the prophets shall wonder": Which he also interprets of the false prophets. As does the Targum; who prophesied peace, and now they shall see it was a lie they prophesied, since sudden destruction now comes upon them.
In a situation like this, the king has no more protection than the people. In many cases he has less. These heathen people will not respect the office of the priest either. God will allow this because He is angry with His people.
Many suggestions have been given as to the meaning of this difficult verse. One theory builds upon a textual variant found in a few ancient manuscripts that reads "said they" for "said I," attributing the words to Judah's false leaders. Some lay great stress on Jeremiah's exhausted emotions. Perhaps it is best to see the verse as an expression of Jeremiah's realization that God in His sovereign wisdom was allowing Judah and Jerusalem to use their own destiny by believing their own lies, even though He continued to urge their repentance (verses 14-18).
"Deceived": Like Habakkuk (1:12-17), Jeremiah was horrified at these words of judgment, contrasting the prevailing hope of peace. God is sometimes described as if doing a thing He merely permits, such as allowing false prophets, who delude themselves, to also deceive a sinful people into thinking peace would follow (compare 6:14; 8:11; 1 Kings 22:21-24). God sees how people insist on their delusions, and lets it happen.
Jeremiah was not happy with his role, offering "peace" to the people while God was setting events in motion that would send them into exile. In the face of humanity's persistent rebellion, God has determined that humans will be without excuse when judgment comes (Rom. 1:18).
God had promised there would be peace in Jerusalem. The problem is that God did not mean that very day, but a time in the future. It is as if Jeremiah was questioning God's intentions here. Men will try to bring peace to this region, but there will be no true peace until the King of Peace comes to the earth and establishes His kingdom. There will be peace in Jerusalem then. There is a sword that reaches the soul in the following Scripture:
Hebrews 4:12 "For the word of God [is] quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and [is] a discerner of the thoughts and intents of the heart."
(See Jeremiah 4:7). Though the revelation of the certainty of Judah's ruin forces from Jeremiah a cry of despair, yet it is but for a moment. He immediately returns to the delivery of God's message.
"A dry wind": Literally, A clear wind. The Samum is probably meant, a dry parching east wind blowing from the Arabian Desert, before which vegetation withers, and human life becomes intolerable.
"Not to fan": The Syrian farmers make great use of the wind for separating the chaff from the grain: but when the Samum blows, labor becomes impossible. It is not for use, but for destruction.
The Jews are like a hot wind that brings no blessing. This "wind" is not the wind of the Holy Spirit. It does not cleanse or bless. The wind of the Spirit comes from an unknown place and brings blessings. In verse 11, the "wind" comes from the mountain where false gods were worshipped.
"From those places": rather, "a wind fuller (that is, more impetuous), than those winds" which fan the corn (see Jer. 4:11).
"Unto me": "for Me," as My instrument for executing My purpose.
"Sentence": judgments against them (Jer. 1:16).
This is an ill wind that brings no good. God is the One who brings judgement against them.
Either noting the vast number of them (Isa. 60:8; Heb. 12:1); or the suddenness of them. When not expected, clouds often rising all of a sudden, and overspreading the whole face of the heavens. Or rather, the great speed and swiftness with which Nebuchadnezzar shall march against them (Isa. 19:1), hyperbolically compared to the swiftness of eagles in this verse (Jer. 48:8).
"His chariots shall be as a whirlwind": Which beside the swiftness, notes also the confusion and amazement that they will cause (Isaiah 66:15).
"Woe unto us! for we are spoiled": The dreadful apprehensions that the people have of their woeful condition, or possibly the words of the prophet lamenting their misery.
Babylon does come against these people and overcomes them. God, we must remember, brings this as judgement against His people. In the next few Scriptures, we will see God's power in the wind, or the whirlwind.
Nahum 1:3 "The LORD [is] slow to anger, and great in power, and will not at all acquit [the wicked]: the LORD hath his way in the whirlwind and in the storm, and the clouds [are] the dust of his feet".
Matthew 24:30 "And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory."
Daniel 7:2 "Daniel spake and said, I saw in my vision by night, and, behold, the four winds of the heaven strove upon the great sea."
We can see from this, that it is God who controls the elements of the earth.
"Wash": Jeremiah continued to appeal for a dealing with sin so that national destruction might be averted (verse 20), while there was still time to repent (compare chapters 7 and 26).
Jeremiah cries out to Jerusalem to repent and be saved. It is as if he is saying, why can't you see why this trouble is coming? They imagine a vain thing. They appear to be caught up in their own values, overlooking the needs of others. God wants man to be saved so badly, that He sent His only Son to save us. Man has a part in his own salvation. He must wash in the blood of the precious Lamb.
Jeremiah 4:15 "For a voice declareth from Dan, and publisheth affliction from mount Ephraim."
"Dan": a border-town of Palestine on the north (Deut. 34:1).
"Affliction": The same word, aven, occurs in Jer. 4:14, and apparently there is a play upon its double meaning. For from a root signifying worthlessness, it is used both for wickedness and for misery. Thus, the "iniquity" of Judah proves also to be her "affliction," as being the cause of ruin inflicted by the enemy.
"Mount Ephraim": The northern boundary of Judea itself. The invading army presses on so rapidly, that scarcely has the news arrived of its appearance at Dan, before fresh messengers announce that it has traversed the whole length of Galilee, and is now advancing through the mountains of Samaria.
It appears the enemy comes by the land of Dan and mount Ephraim. The "affliction" had already begun.
These are either the nations in Judea; or these words are a proclamation, summoning in the nations by the Chaldeans, as it were, in pursuance of a commission from God, to bring great armies together against Jerusalem. Or they are the prophets turning away from Judah, as despairing of doing any good upon them, and calling for the nations to execute God's sentence.
"Publish": Let her be acquainted with what is coming upon her, let her have public notice beforehand, that she may be warned.
"Watchers": Military watchers, i.e. the Chaldean soldiers, that shall so carefully and watchfully encompass Jerusalem, that none shall escape. Possibly a metaphor from hunters, that in hunting their prey lay wait at every passage, that the game may not escape (see 2 Kings 25:4-5).
"Come": They are now at hand, you may as it were, see them.
"From a far country": From Chaldea.
"Give out their voice": They will proclaim war against them; or a shout, either encouraging soldiers to the battle, or triumphing after the victory. Or the outcries that they will make, such as the Turks now make in their onsets (Jer. 2:15).
All of the countries surrounding Judah are to take notice of the fact of the attack against Judah. God allows them to speak evil about Judah, because He is angry with them. The Babylonians may be performing the physical battle, but it is really God who has come against Judah. He is using Babylon for His purpose.
As those that are set to watch a field, in which are fruit and corn of any sort, that thieves and robbers, and wild beasts, may not enter to waste and destroy, and are placed on all sides for that purpose, so the Chaldeans were round about Jerusalem, that none could make their escape out of it (see 2 Kings 25:4).
"Because she hath been rebellious against me, saith the LORD": It was not without reason that the LORD suffered the Chaldeans to come against Jerusalem, besiege, and take it. The inhabitants of Jerusalem had rebelled against Him, their King and their God. And therefore, He delivers them up into the hands of another lord, a cruel one. They had provoked Him to anger with their sins and caused Him to stir up His wrath against them in this way. Rebellion against a prince, or against a parent, is a provoking sin (1 Sam. 15:23).
The Chaldeans have surrounded Jerusalem as keepers of a field do. They rebelled against God, and God brought this punishment on them.
The way in which they walked, was an evil one. And the actions which they committed, their idolatries, backslidings, and rebellions, before spoken of in this and the preceding chapter, were the cause of this siege, and those calamities coming upon them. They had none to blame but themselves. It was their own sinful ways and works which brought this ruin and destruction on them.
"This is thy wickedness": The fruit of thy wickedness; or, "this is thy calamity". That is, is owing to these things; so the word is rendered in Psalm 141:5.
"Because it is bitter": Not sin (as in Jer. 2:19), but the punishment of it. The calamity before mentioned; which was hard and heavy, and grievous to be borne, yet very just; it was by way of retaliation. "They had bitterly provoked the Lord", as the word may be rendered in the preceding verse; and now He sends them a bitter calamity and a heavy judgment.
"Because it reacheth unto thine heart": Into the midst of them, and utterly destroyed them. The two last clauses may be rendered, "though it is bitter, though it reacheth unto thine heart". Though it is such a sore distress, and such an utter destruction, yet it was to be ascribed to nothing else but their own sins and transgressions.
Their own sin brought this evil upon them. They were wicked and their bondage will be bitter, because they have displeased God.
Verses 19-22: Jeremiah had pain in his "heart" because there was nothing he could do to avert the coming disaster. God also laments the condition of the people who are "foolish" in the face of His judgment.
Here begins the woeful complaint of, and the great trouble the prophet was in, upon the consideration of these things, crying out as one even under great pain and torment. Doubling his words for want of vent, thereby expressing the excess of his sorrow, which in words was inexpressible. The like of 2 Sam. 18:33; which sorrow of his he expresses (Jer. 9:1, 10).
"I am pained at my very heart": Hebrew, the walls of my heart; or, my heartstrings, that surrounded and encompassed my heart, are ready to break. He may possibly allude to their encompassing the walls of Jerusalem. Or the proper meaning is, my heart is ready to break. The LXX (The Greek Old Testament, or Septuagint) renders it "doth beat or pant". Maketh a noise; is disturbed within me, I can have no rest nor quiet within (Job 30:27; Lam. 1:20).
"I cannot hold my peace": I cannot forbear my complaints, I am so troubled and grieved (Job 7:11; Isa. 22:4).
"Because thou hast heard, O my soul, the sound of the trumpet": i.e. I have heard in the spirit of prophecy; it is as certain as if I now heard the trumpet sounding, and:
"The alarm of war": beating up or coming.
This is a cry of the fearful. If this is Jeremiah speaking, it is because the pains of his people are his pains. The trumpet has blown, and it is time for war.
Or, "breach upon breach". As soon as one affliction is over, another comes on. And upon the news of one calamity, tidings are brought of another, as in Job's case. It signifies, that distress and troubles would come thick and fast, and that there would be no end to them, until there was an utter destruction, as this phrase indicates, and the following words show. Kimchi interprets it of the destruction of the ten tribes which came first, and of the destruction of Judah that came now.
"For the whole land is spoiled": Or "wasted"; that is, the land of Judea.
"Suddenly are my tents spoiled, and my curtains in a moment": Meaning, either the armies of his people, which dwelt in tents, were destroyed at once; or the cities, towns, and habitations of his countrymen, which he compares to tents, as being easily beat down or overthrown. And so, the Targum interprets it of cities. And the prophet seems to intimate that this destruction would reach to Anathoth, where his tent; cottage, and curtains were. So sudden destruction sometimes comes, when men are crying "Peace, peace" (1 Thess. 5:3).
Even the tent dwellers are taken and spoiled. This is a destruction brought on by God. It is a terrible destruction.
Jeremiah 4:21 "How long shall I see the standard, [and] hear the sound of the trumpet?"
The "standard," (as in Jer. 4:6), is the alarm signal given to fugitives. The "trumpet" sounds to give the alarm, and quicken their flight to the defensed city. The prophet sees no end to the miseries of the coming war.
"And hear the sound of the trumpet?" Either of the watchmen giving notice of danger and summoning to battle, or of the enemy preparing to attack (see 1 Cor. 14:8).
The standard bearer is usually the last one to fall, because if one falls another takes it up. Before this battle is over, there will be no standard bearer or trumpet blower.
"Wise to do evil, but to do good they have no knowledge": Israelites were wise or clever in doing evil but were dull in knowing to do good, i.e., God's will. Paul, applying the principle but turning it to the positive, wanted the believers at Rome to be wise to do good but unlearned in the skill of doing evil (Rom. 16:19).
The word "sottish" means silly or fool. These are children who have made foolish decisions. They have chosen dumb idols over the true God. They have gone out of their way to sin. These are a people whose understanding is darkened. They had the Light of the world but chose darkness over Light.
Verses 23-26: Having warned of the winds of destruction (verses 11-13), Jeremiah gives a prediction of the horrifying extent of that coming event (verses 23-31). That disaster is described in terms of a gigantic cosmic and terrestrial cataclysm. The words "without form, and void" are used of the original conditions at Creation (Gen. 1:2). Therefore, some have suggested that Jeremiah is actually describing the early earth in terms of the effects of a primeval judgment. Similar language is also found in Isaiah 45:18. However, the context of judgment in Isaiah and here are both relevant to the future. Accordingly, both have merely applied the phraseology of Genesis to emphasize strongly the severity of Judah's coming judgment for sin.
"Without form": Jeremiah may be borrowing the language, but the description in its context is not of creation (in Gen. 1:2), but of judgment on the land of Israel and its cities (verse 20). The invader left it desolate of the previous form and void of inhabitants due to slaying and flight (verse 25). The heavens gave no light, possibly due to smoke from fires that were destroying cities (verses 7, 20).
Jeremiah has jumped from their time, all the way back to the time before the Light was applied to this present world. This is the same Scripture as:
Genesis 1:2 "And the earth was without form, and void; and darkness [was] upon the face of the deep. And the Spirit of God moved upon the face of the waters."
Both of these speak of the time when there was no Light in the earth. It was a time when nothing or no one, had the power to exist. The Light gives everything the power to be.
Jeremiah 4:24 "I beheld the mountains, and, lo, they trembled, and all the hills moved lightly."
He proceeds in his figurative elegancies: Behold how the mountains of Judea tremble! For a similar expression, see Psalm 18:7-8; Isa. 5:25. As if the very senseless creatures were astonished at the greatness of God's anger; and he mentions these as being the most stable part of the earth, yet shake before him.
"All the hills moved lightly": As easily as if they were some very light matter, or as dust or feathers in a whirlwind (see Psalm 114:4, 6). Or these may be said hyperbolically to tremble and move by reason of the multitudes of trampling and prancing horses and chariots furiously passing over them.
Jeremiah 4:25 "I beheld, and, lo, [there was] no man, and all the birds of the heavens were fled."
No people dwelling in it, as the Targum explains. The land was without inhabitants, they were either killed with the sword, or carried captive into Babylon, or fled into Egypt and other countries.
"And all the birds of the heavens were fled": At the sound of the trumpet, the alarm of war; at the blackness of the heavens, filled with smoke; at the barrenness of the earth, there being no seed sown. And the earth, as at the first creation, having no herb, nor trees bearing fruit, and so no food for birds; and therefore, they went elsewhere, both wild and tame.
There had been a habitation, but there had been a total destruction of that habitation. Who they were and why they were destroyed, is none of our business. If God had wanted us to know, He would have told us.
Jeremiah often uses the "wilderness" to represent God's judgment (compare 9:10; 12:10-12; 17:6; 22:6; 50:12). For a similar use of this expression, see Isaiah 32:15-20; 51:3.
This speaks of total desolation brought on by God. The place that had brought forth fruit is now a wilderness. We see the reason is the anger of the LORD.
Verses 27-29: The Lord added a note of hope in the phrase "yet will I not make a full end": He had "purposed" both judgment and the remnant who would survive to carry on His plan for His people.
What follows is an explanation and confirmation of the above vision the prophet had.
"The whole land shall be desolate": as he had seen. It should not be manured, ploughed, and sown, or bring forth fruit; and should be without inhabitants, or at least have very few.
"Yet I will not make a full end": There should be some inhabitants, who, with those that should hereafter return from captivity, would re-people it, rebuild the temple, and restore it to its pristine form and order. Both as to things natural, civil, and ecclesiastical. But though a full end of them, as a church and people, was not to be made now by the Chaldeans, yet it would be; as it has been done by the Romans, in the times of Vespasian and Hadrian (in A.D. 70) when Jerusalem was destroyed and the Jews were scattered.
This earth that was null and void shall live again. God will send the Light of the world, and it will live. It is the Light that brings life.
That is, for the full end that will be made hereafter, though not now. The earth may be said to "mourn" when the inhabitants of it do. Or when it is destroyed, and is become desolate, as the Targum, Jarchi, and Kimchi, explain it; when it is uncultivated and uninhabited.
"And the heavens above be black": With thick clouds, and storms, and tempests; in allusion to mourners, that are clothed with black. These figures, of the earth's mourning, and the heavens being clothed in black, denote the horribleness of that dispensation, when there would be an utter destruction of the Jewish nation, church, and civil government, of which Daniel prophesies (Dan. 9:27).
"Because I have spoken it": In my word, as the Targum explains, in the Scriptures of the Old Testament, by Moses and the prophets.
"I have purposed it": Or I have thought of it, in my counsel, as the Targum explains. It was a thing deliberately devised and determined, and therefore can never be frustrated, or made void.
"And will not repent": Or change, what was purposed and predicted.
"Neither will I turn back from it": Revoke, or retract it; it shall surely come to pass. The Jews, upon their return from the Babylonish captivity, and afterwards, might flatter themselves that a full end would not be made of them, because it was not then done. And therefore, these several strong expressions are used, to confirm and assure them of it; for the word of God cannot fail, His counsel shall stand. He is not a man, that He should lie or repent; He will do all His pleasure.
This is a time of no Light. The blackness symbolizes mourning. God is Truth, when He speaks, it happens.
The inhabitants of all ranks and qualities shall seek to escape the fury of this Chaldean army (Jer. 39:4).
"For the noise": Either upon the report of their coming, hereby as it were deriding their confidence; or rather at the approach of their vast armies, for they were close to being besieged before they fled. As appears in 2 Kings 25:4.
"They shall go into thickets, and climb up upon the rocks": Such a consternation there shall be upon them that they shall run into every hole to hide themselves. Thus, Manasseh was taken among the thorns (2 Chron. 33:11). The Hebrew is abim, the clouds, possibly alluding to dark places on the tops of hills. Reaching as it were to the clouds, or among the cloudy shades of trees and groves that usually grew there. The LXX render it caves, and so the rocks for shelter, or the clefts, caves, and hiding-places in the rocks (See Isa. 2:21).
"Every city shall be forsaken, and not a man dwell therein": There shall be an utter desolation, their cities quite forsaken, not any to inhabit them (Jer. 4:25-26).
This is a terrible time of fear. The fear is so great that they flee from the onslaught, and run to the caves for help. No one is left in the cities.
Verses 30-31: Jeremiah returns to the personification of Judah and Jerusalem as a "woman," first as a prostitute (compare 2:18-34; 3:1-2), and then as a woman enduring labor pangs alone, and deserted by all.
Or, "O thou spoiled", wasted, and undone creature, how wilt thou help thyself? By what means do you think you can be delivered? It suggests that her ruin was inevitable; that she could not be recovered from it by herself, or any other.
"Though thou clothest thyself with crimson": And so look like some rich and noble person; hoping thereby to find mercy, and to have quarter given (The phrase "no quarter" was generally used during military conflict to imply combatants would not be taken prisoner, but killed).
"Though thou deckest thee with ornaments of gold": As a person of high and princely dignity. Or rather all this is to be understood of the manner of harlots, who dress rich and grand, in order to allure men, since it follows:
"Though thou rentest thy face with painting": Or, eyes, which painting enlarges or expands as Jezebel did (2 Kings 9:30).
"In vain shalt thou make thyself fair": So as to be loved and admired: far from it.
"Thy lovers will despise thee": As an old harlot is despised by her former gallants, notwithstanding all her dressing and painting. Yea, their love is often turned into hatred and abhorrence, as would be the case here.
"They will seek thy life": To take it away. So far would there be from being any ground of expectations of help and deliverance from them.
All of the beautiful clothing and jewelry will not make them beautiful to God. We see that the ones they have thought of as lovers, will be of no help at all. This adulterous people who were the wife of God, are now abandoned.
So, the distress of the Jews, at the time of their destruction, is compared to the sorrows of a woman in travail (Indicating that things will get totally and remarkably worse at the end of the era).
"And the anguish as of her that bringeth forth her first child": Whose time is more difficult, her pains sharper, her anguish greater, and having less experience, the more impatient.
"The voice of the daughter of Zion, that bewaileth herself": Her unhappy condition, and miserable circumstances.
"That spreadeth her hands": As persons in distress do, and particularly women in travail saying:
"Woe is me now, for my soul is wearied because of murderers": Here Jerusalem is very pathetically described by the character of a woman under the pangs of her first childbearing, when her pains as well as her fears are usually greatest. Such, saith the prophet, shall be the anguish of Jerusalem, bewailing the loss of her children by the devouring sword of the Chaldeans, and in vain imploring comfort and assistance.
Spreading out the hands is the gesture of one displaying the helplessness of her condition, and imploring the aid of others. This appears to be speaking of the physical house of Israel, which is destroyed. The "first child" is generally speaking of physical Israel. "Zion" can be the church or Jerusalem. She is crying because of the murderous destruction of her children. The "woe" is for the loss.
Verses 1-2: These verses bring to mind Abraham bargaining with God over the fate of Sodom (Gen. 18:16-33).
In this chapter, Jeremiah records the reasons for Jerusalem's judgment. Her conduct merited divine punishment (verses 9, 29). The Lord agreed to spare Sodom and Gomorrah for 10 righteous men (Gen. 18:32). Here in clear hyperbole, God asks for one man (besides Jeremiah). How great was Jerusalem's sin! "Judgment" and "truth" are often put forward as standards of Old Testament righteousness. These were found not only in perfection in God (Deut. 32:4; Hos. 2:19-20), but were also supposed to characterize the believer's life (Micah 6:8).
"Find a man": The city was too sinful to have even one man who, by truth and justice, could qualify to be an advocate to secure a pardon for Judah. Refusal to repent was the norm (verse 3), for the common people (verse 4), and for the leaders (verse 5).
This is showing the total degradation in Jerusalem at the time of Jeremiah. There is not even one man in all the city, who is just in judgement. We know that God would have spared Sodom and Gomorrah, if there had been 10 righteous people. Here He has reduced the number to one, and there is not even one.
Jeremiah 5:2 "And though they say, The LORD liveth; surely they swear falsely."
It might be said, that there were multitudes that made mention of the name of the Lord, that professed it, and swore by it. Which sometimes is put for the worship and service of God (Deut. 10:20), and therefore it could not be so difficult a matter to find a man of integrity and uprightness among them. This is answered by knowing there were persons that did do so; but then it must be observed:
"That surely they swear falsely": They abused the name of God, and were guilty of perjury. Or the sense is, they were only nominal professors, hypocritical worshippers, in words professed to know God, but in works denied him; had a form of religion and godliness, but without the power of it.
The difference in these people and the ones in Sodom is that here they proclaimed to believe, but did not truly believe in their hearts.
Verses 3-4: The "eyes" of the Lord is a common figure of God's sovereign surveillance over all that happens (compare Psalm 94:9). He sees the sinner (2 Chron. 21:6), and saint (Psalm 33:18), and deals with all in His presence (Deut. 13:18). However, "foolish" Judah and Jerusalem continued in impurity. A catalog of the people's sins follows in the chapter.
Dost Thou not approve of truth and faithfulness? And dost Thou not search men's hearts, and clearly discern their real dispositions from their hypocritical pretenses?
"Thou hast stricken them, but they have not grieved": That is, the Lord had courted and chastised them with afflictive providences; He had brought His judgments upon them, and had smitten them with the sword, famine, pestilence, or some such sore calamity. And yet it had not brought them to a sense of their sin, or to a godly sorrow for it.
"Thou hast consumed them, but they have refused to receive correction": God had, by His judgments, consumed or swept away many of them, yet the rest did not take warning thereby, but went on in their sins. Or they were brought near to consumption, as Kimchi interprets it. Nevertheless, they remained obstinate and incorrigible and refused to receive any correction or instruction by such providences.
"They have made their faces harder than a rock": Becoming more impudent in sinning, not blushing at, or being ashamed for it. And unmoved by judgments and chastising providence.
"They have refused to return": To the Lord, and to His worship, from which they revolted. Or by repentance, and unto faith and truth, from which they had swerved.
These people are so self-righteous, they are not even aware of how far away from God they really are. Because they go through the formality of worship, they believe God will spare them. They are so hardened to sin, they do not even realize anymore they are sinning. They do not repent, because they do not feel guilty of sin.
The prophet, observing that reproofs and corrections in providence had no effect upon the people, he thought within himself that surely the reason must be, because these people are poor, and in low circumstances in the world. And are so busy in their worldly employments to get bread for their families that they were not at leisure to attend unto divine things, nor of capacity to receive instruction and correction by providences. They were so foolish, stupid, and ignorant.
"For they know not the way of the Lord, nor the judgment of their God": Either the way which God takes in the salvation of the sons of men, and in justifying of them, which is revealed in His word. Or that which He prescribes them to walk in, in His law, even the way of truth and righteousness, and for failure of which He judges and condemns them. But of these things they were ignorant (see John 7:48), not that this is observed in excuse for them. But in order to introduce what follows; and to show that this depravity, stupidity, and ignorance was obtained among all sort of people, high and low, rich and poor.
The foolish do not seek instruction in the ways of God. This reminds me so much of the situation in our land today. Many people attend church occasionally, some even every Sunday, and yet do not truly have a relationship with the Lord Jesus. They are like these people. They go because it is expected of them, and do not understand why they are there. You could say the people in the verse above and the people of our day, are religious. The problem is their relationship with God. The truth we all need to know is in God's Word (the Bible).
Verses 5-6: The "great men" who should have known better are compared to wandering livestock, isolated from their keeper, left as victims for the "lion", "wolf" and "leopard." The apparent "freedom" of abandoning God was eventually proven false by captivity and despair.
The princes, nobles, and judges, the elders of the people, the scribes and doctors of the law.
"For they have known the way of the LORD, and the judgment of their God": It might be reasonably expected that they had, having a good education, and being at leisure from worldly business to attend to the law, had the knowledge of it, and whatsoever God had revealed in His word, both, in the way of doctrine and duty.
"But these have altogether broken the yoke, and burst the bonds": The yoke of the law, and the bonds of His precepts, with which they were bound. These they broke off from them, and would not be obliged and restrained by them, but transgressed and rejected them.
The great men in the verse above, must have been (at one time) leaders in their worship services. They were acquainted with God's teachings. This is even worse than those who never knew.
They have walked away from the teachings of God. They (of their own free will) have decided they will not be controlled by the LORD and His teachings anymore. They are free from following God.
"Lion" ... "Wolf" ... "Leopard": Three animals which tear and eat their victims represented the invaders: the lion (see note on 4:6-7), the wolf, and the leopard, picturing vicious judgment on both, the poor (verse 4), and the great (verse 5).
The figures of a preying "lion" (1 Pet. 5:8), "wolf" (Gen. 49:27; Acts 20:29), or "leopard" (Hosea 13:7), to represent danger or judgment occur often in the Scriptures.
We see the reason for their troubles is the fact they have sinned against God. Their destruction is violent. The lion, as we studied in a previous lesson, is symbolic of a people who Satan himself is controlling. In this case, it could very well be Babylon. The description to these people was because of their familiarity with the destruction brought about by a lion. Wolves seek their prey at night. This then could be speaking of the sneaky way they come into Judah. The leopard is a swift animal, and this could be speaking of the swiftness of the destruction. Not only was Babylon ferocious as a lion, but they were sneaky as the wolf and swift as the leopard too.
Verses 7-8: Rejection of God and a descent into immorality have always gone hand in hand throughout history.
"Adultery": Often the idea of adultery is figurative for idolatry or political alliances (see note on 3:1), but the language here refers to physical adultery by men seeking out prostitutes or going to neighbors' wives (verse 8), thus violating the seventh commandment (Exodus 20:14).
A very common saying for this today would be, they were living in the lap of luxury. In other words, they had time on their hands. Sin, many times, comes from idleness and having too much of the world's pleasures. It is harder to be a Christian when you are rich, than when you are poor. Since they did not need day to day help from God, they forgot Him and went on to other false gods. They did things pleasing to their flesh. It seemed at this time, that adultery was rampant. This adultery was spiritual as well as physical.
Jeremiah 5:8 They were [as] fed horses in the morning: every one neighed after his neighbor's wife.
Adulterers are compared to horses, because they are very salacious and lustful creatures. Wherefore the Septuagint renders the word: "horses are become mad after the females"; or, "as horses mad after the females are they become". The Targum calls them field or wood horses; horses that run in fields and woods, are very vicious and wanton.
"Everyone neighed after his neighbor's wife": Coveted and lusted after her, signified his lustful desires, and sought an opportunity to defile her. Neighing is a sign of lust, and keeps up the metaphor of the horse.
Horses hang around their own barn until they are fed. This is speaking of the man as if he were a wild stallion that would jump the fence and go to another's place. Until a person has taken care of his need to eat, he has very little energy to go to his neighbor's wife and commit sin with her.
The verb translated "visit" often means divine chastisement in the Old Testament. It can also mean "avenging himself" against sin (compare Hosea 1:4).
Just the sin mentioned above, is a sin severe enough to bring down the wrath of God, without any other sin being added. Notice that this was not a sin of an individual, but was a way of life in their nation. Again, this is not only speaking of physical adultery, but of idol worship which was spiritual adultery, as well.
"Not the LORD'S": The people, depicted as vine branches to be destroyed (compare 11:16-17), did not genuinely know the LORD in a saving relationship, but had forsaken Him and given allegiance to other gods. The description of having eyes but not seeing, and ears but not hearing (verse 21), is used by Isaiah (6:9), and Jesus Christ (Matt. 13:13), for such false professors as these branches. Jesus also referred to false branches in John 15:2, 6, which were burned.
We see that God will not allow total destruction of Jerusalem or Judah. This whole attack is coming on them to cause them to repent and return to God. Notice the destroyer can go just as far as God allows him to. "Battlements": in this particular instance means off-shoot. It can also mean branch, or plant. This is as if the LORD is pruning them back to the root they started from. It is the recent growth that does not belong to the LORD. The root is His. The pruning will bring new healthy growth from the root. Their captivity in Babylon is similar to pruning.
This is a reason why such orders are given to the army of the Chaldeans to ascend the walls of Jerusalem and destroy them, namely, the untrustworthiness, both, of the ten tribes, signified by the house of Israel; explains Abarbinel; and of the two tribes of Judah and Benjamin, signified by the house of Judah; which was very great, and attended with treacherous circumstances. The Targum paraphrases, "they have dealt very falsely with my word:"
"Saith the LORD": For this was not the charge of the prophet against them, but of the LORD Himself. This can only be understood of such of the ten tribes as remained in Judea, for the body of that people had been carried captive many years ago, whose sins Judah imitated, and being also the posterity of Israel, may be so called.
Or, "denied the LORD", as some render the words, saying that there was no God. Which, though they might not deliver in express words, yet inasmuch as they denied His providence and disbelieved His word by His prophets, they were tacitly denying that there was a God, or that the LORD was God. The meaning of the phrase "not he" may be, He takes no notice of what is done by us. He does not concern Himself with our affairs; nor has He given any such orders to our enemies, as above. Nor said these things by the prophets which are pretended: neither shall evil come upon us; they speak of.
"Neither shall we see sword nor famine": War and sieges, and famine, the consequence of them.
They both thought because they were seeds of Abraham, they would not be punished by God. "Belied" means untrue. It also means deceive or lie. They have not been true with God or themselves. They have believed a lie. Their deception has been of themselves. They are Abraham's seed, but they have not remained with Abraham's teachings. Their safety remained as long as they lived godly lives. They forgot the second part of the promise which said, curses would come if they turned from God.
Judah's false "prophets" were not sent by the Spirit of God. Because the Hebrew word translated "wind" can also be rendered "Spirit," there may be a play on meanings here. Judah's prophets were not sent by the Spirit (compare Isa. 61:1), but were mere windbags!
Speaking or utterances of the prophets is like wind, because they do not receive God's message. These people, from the bottom to the top, do not receive the Truth. There is nothing left for God to do but let the punishment begin. They will not listen, so He must get their attention with action instead of words.
For the term "LORD God of hosts," see the note on 1 Sam. 1:3. Even the invading enemy is under God's control.
"My words ... fire": The judgment of Judah prophesied in God's Word by Jeremiah will bring destruction, but not elimination (verse 18), to the nation (compare 23:29).
The LORD God of hosts is speaking here. The words in Jeremiah's mouth will be like a fire that sets the wood on fire. We remember from chapter 1, that the words that came from Jeremiah's mouth were the Words of God. This fire is the Fire of the Spirit of God.
Apparently, as there is no contrast with Judah, Israel in its wider sense, as including the whole body of the twelve tribes.
"A mighty nation": The strict force of the adjective is that of "lasting, enduring," as of mountains (Micah 6:2), and rivers (Amos 5:24; Psalm 74:15).
"Whose language thou knowest not": To the Jew, as to the Greek, the thought of being subject to a people of alien speech, a "barbarian," added a new element of bitterness (compare Isa. 28:11; Deut. 28:49).
The nation God will bring against them is not a Hebrew nation. They do not speak the same language as Israel. We recall from our studies in Genesis, that God had confused the languages at Babel, so they would not be able to understand each other.
Genesis 11:9 "Therefore is the name of it called Babel; because the LORD did there confound the language of all the earth: and from thence did the LORD scatter them abroad upon the face of all the earth."
The nation about to attack them was an ancient and powerful nation.
Jeremiah 5:16 Their quiver [is] as an open sepulcher, they [are] all mighty men.
The Chaldeans used bows and arrows in fighting; the quiver is a case for arrows. And the phrase denotes that their arrows would do great execution, and be very mortal. So that a quiver of them would be as devouring as an open grave, into which many dead are cast. The Septuagint and Arabic versions have not this clause; but the Syriac version renders it, "whose throats are as open sepulchers" (see Rom. 3:13).
"They are all mighty men": Strong in body, of bold and courageous spirits, experts in war, and ever victorious. So there was no hope of being delivered out of their hands.
A "sepulcher" is a burying place or a grave. This is saying then, their arrows have death in them. They are mighty warriors, who bring death and destruction.
They shall make clean riddance, leave thee no supports of life, but bring an utter famine upon thee. It is thus threatened (Deut. 28:30; 48:51).
"Which thy sons and thy daughters should eat": Or, they shall eat up thy sons and thy daughters. But this is only a metonymy of the effect: but properly, this aggravates the dreadfulness of the judgment. Parents, out of the tenderness of their affection, choosing rather to die themselves, than to live to see their children starve before their eyes; with no means to relieve them (Lam. 2:10-11).
"They shall eat up thy flocks": A particular enumeration of the desolation that would be made, all tending to the greatness of the former.
"They shall impoverish thy fenced cities, wherein thou trusted, with the sword": Besides the waste that the famine would make among persons, their cities also shall be depopulated by the sword of the enemy. Rather, possibly the siege would be so devasting, leaving the people poverity strickened, as may be implied by the word "impoverish", that they would be forced to eat one another, till they were quite wasted. They would be reduced to such poverty and need; or the sword may relate to the mentioned mischiefs, as the cause of them all. The sword shall do all this: in all which He doth not so much tell them that the Chaldeans shall conquer them. For that is taken as it were for granted, as what cruelties they shall use when they have conquered.
People plant crops so that they might harvest their fields to feed their family. This will not be what happens here. The invaders will get the food they have prepared for their family and the family will do without. The invaders will take their crops and their animals and everything else they can lay hands upon. They will even take the people captive. What they do not take, they will destroy with the sword.
Jeremiah 5:18 "Nevertheless in those days, saith the LORD, I will not make a full end with you."
When these things should be done by the king of Babylon and his army.
"Saith the LORD, I will not make a full end with you": This was to be done at another time, not now (Jer. 4:27; 5:10), though some think that this is a threat of more and greater calamities. That this would not be all He would do to them; He had not yet done; He had other evils and calamities to bring upon them, particularly a long captivity.
Just as in the past, there will be a remnant saved to begin again with. God will not totally destroy. He will leave that remnant.
God's judgment of His apostate people is part of the terms of the Sinaitic covenant as updated in the Book of Deuteronomy (Deut. 29:24-26).
The ridiculous thing here, is they still do not realize why all of this is happening to them. They still claim the LORD as their God, even though they have been unfaithful to Him. As we said, they had gotten so deep into their idolatry they had lost their guilty conscience. They will have plenty of time to think it over while they are in captivity. God will allow them to serve strangers, as they have served strange gods. Judgement has come.
Jeremiah 5:20 "Declare this in the house of Jacob, and publish it in Judah, saying,"
That a mighty nation shall come and destroy them, and they would be servants in a strange land. Or rather, the words seem to be an order to declare war against the Jews, in their own land; and do not seem to be addressed to the prophet, but to others, seeing the words are in the plural number (see Jer. 4:5).
"And publish it in Judah": The "house of Jacob" and "Judah" refer to the same thing, namely, the two tribes of Benjamin and Judah. As for the ten tribes, the house of Israel, Jeremiah 5:15, they had been carried captive before this time.
This is God telling Jeremiah to go and tell Israel and Judah. At this time, it is really hard to separate the two. Judah is now spoken of as Israel also.
"Which have eyes, and see not; which have ears, and hear not": Like the idols they served (Psalm 115:4). This is an upbraiding for their folly and stupidity, their want of common sense, their blindness and ignorance. Notwithstanding they had the means of light and knowledge, the law, and the prophets.
These people do have physical eyes and ears, but they have no spiritual sight or hearing. They believe only in things they can see with their physical eyes. They are a foolish people. God is Spirit and must be understood through the spirit. My prayer to God is, open my spiritual eyes Lord, and let me see; open my spiritual ears, that I might understand You more fully.
"Sand ... of the sea": God's providential acts in the natural world such as:
(1) Creating the seashore to prevent flooding;
(2) Giving rain at appropriate times (verse 24); and
(3) Providing time for harvest (verse 24), are witness enough to the Lord's reality and grace.
As the nation turns away from God, He will take these unappreciated gifts away (verse 25).
In verse 22, God is explaining His power and greatness. He even tells the sea to stop at the shore, and it does. How could they choose a god they had made with their own hands? The fear of the Lord is the beginning of wisdom. God is correct in calling them foolish. God's laws are for all of eternity. He tells the sea to roar, and it roars. He tells the sun to shine, and it shines. How can anyone choose some material thing to worship instead of God who made it all?
Verses 23-27: (see the note on 3:3). Judah's "iniquities" (the word is from a root meaning "to twist," hence "pervert"), and "sins" (the word is part of a word-group meaning "miss the mark"), stem from utter folly (verse 21). Accordingly, their lives are marked by "deceit." Therefore, they have deprived themselves of God's natural blessings (compare Deut. 28:15-68).
Jeremiah 5:23 "But this people hath a revolting and a rebellious heart; they are revolted and gone."
They are not so obedient as the sea and its waves; nor so firm and stable as the sand that is set for the bound of it. This is a reproof against the revolts and rebellions of this people.
"They are revolted and gone": They had departed from the ways of the Lord, and were gone back from His worship. As the Targum explains, and were gone into evil ways, and to a false worship. They had not only revolted, but they went on, they continued therein, and went further and further, off from God and His worship.
The heart determines what a person is. We are either desperately wicked in our hearts, or we are in love with God in our hearts. We are what our hearts are. Rebellion is akin to witchcraft. To revolt or rebel against God would be the worst thing we could do. This rebellion deserves death.
It came not into their minds, they never once thought of it, namely, of what follows:
"Let us now fear the LORD our God": They were not influenced or committed to the fear of God, neither by His power in the preceding instance, nor by His goodness in the following one.
"That giveth rain": In common, all the year round, at proper times, for the use of men and beasts. This is a pure gift of God, and an instance of His goodness, and is peculiar to Him, what none of the gods of the Gentiles could give (Jer. 14:22).
"Both the former and the latter, in his season": There were two particular seasons in the year in which the land of Israel had rain; one was in the month Marchesvan, corresponding to part of October and part of November, and this was the former rain, after the seed was sown in the earth. And the other was in the month of Nisan, corresponding to part of March and part of April, just before the time of harvest, and this was the latter rain.
"He reserveth unto us the appointed weeks of the harvest": Which was reckoned by weeks, because of the seven weeks between the Passover and Pentecost. The barley harvest began at the former, and the wheat harvest at the latter, called the feast of weeks (Exodus 34:22). And these were appointed of God, the harvest itself (Gen. 8:22), and the weeks in which it was gathered in (Lev. 23:15). And these appointments and promises the Lord carefully observed, and faithfully kept.
It is God that gives rain to make our crops grow. Without rain, crops die. Rain, as is spoken of above, can also symbolize the Spirit which is poured out on mankind as a blessing from God. To get the full impact of the latter rain of the Spirit read Joel chapter 2 beginning with verse 23. It is God who sets the time to plant and the time to reap. The end of the Gentile age is spoken of as the time of harvest. There will come a time when God will separate His wheat from the stubble. There is a harvest time. There were seven weeks between the Passover and the wheat harvest (feast of weeks), which is Pentecost.
Whereas of late years rain was withheld from them in common, and they had not the former or latter rain in its season. Nor the appointed weeks of the harvest, and so their land was barren, and famine ensued. This was to be ascribed, not to the want of goodness and faithfulness in God, but to their own iniquities. These mercies were kept back from them in order to humble them, and bring them to a sense of their sins, and an acknowledgment of them.
"And your sins have withholden good things from you": As rain from heaven, and fruitful seasons. And had also brought many evil things upon them; for more is understood than is expressed.
One of God's ways to punish the sins of the people was to withhold their rain. Their sins brought judgment in the form of punishment upon them.
Not a few only, but in general they appeared to be so, upon an inquiry into their character and conduct. For otherwise it would not have been so difficult to find a good man among them, as is suggested (Jer. 5:1).
"They lay wait, as he that setteth snares": Or, "they look about"; that is, as Kimchi interprets it, every man looks in the ways, to see if a man passed by, that he might rob him of what he had. As a man that lays snares, or sets a trap to catch birds in: or, "everyone looks out, when they that lay snares rest". And so, they are more diligent and constant in catching men than such persons are in catching birds.
"They set a trap": Or "dig a pit, or ditch"; for men to fall in (see Psalm 7:15).
"They catch men": And rob them of their substance; or by their ill examples and counsels draw them into sin, and thus into ruin; or circumvent them in trade and business.
God has not stopped calling them His people. He is like a father who is greatly disappointed in the moral character of His children. He is saying to them, you are living like the world, not like my children. They have forgotten to do unto others as they would have them do unto them. They are evil. They sin against their fellowmen.
Jarchi and Kimchi understand it as a place in which fowls are brought up and fattened, what we call a "pen". And, so the Targum renders it, a house or place of fattening. The word is rendered a "basket" in Amos 8:1, and may here describe one in which birds taken in snares, or by hawking, were put. The Septuagint version, and those that follow it, render it, "a snare": which agrees with what goes before. It seems to intend a decoy, in which many birds are put to allure others; and, what with them, and those that are drawn in by them, it becomes very full. And this sense of the comparison is favored by the rendition or application, which follows.
"So are their houses full of deceit": Of mammon, gathered by deceit. As Kimchi interprets it; ungodly mammon; riches got in a fraudulent way, by cozening and cheating, tricking and overreaching.
"Therefore they are become great": In worldly things, and in the esteem of men, and in their own opinion, though of no account with God.
"And waxen rich": Not with true riches, the riches of grace, the unsearchable riches of Christ, His durable riches and righteousness. Nor indeed with the riches of the world, honestly and lawfully gotten; but with unrighteous mammon.
We see from this that their wealth did not come as a blessing from God. They have cheated and stolen to take what belonged to others. They are so full of sin and deceit, they are like a cage of overcrowded birds. They must be thinned out.
Or, so fat that they shine. By reason of their wealth and riches they pamper themselves till their eyes stand out with fatness (Psalm 73:7). Their wrinkles are filled up with fat, which makes their faces shine.
"They overpass the deeds of the wicked": Either, they go beyond the very heathen themselves in wickedness (Ezek. 5:6-7); or rather, they escape the hardships and sufferings that others undergo (Psalm 73:5-8), they escape better than others. Or they slightly pass over judgments threatened by God.
"They judge not the cause of the fatherless": Such whom even the law of nature commits to their patronage. They either disregard them, or wrong and injure them, either by refusing them a fair hearing (Isaiah 1:23). Or giving a wrong sentence against them in courts of judicature (Zech. 7:10), expressly forbidden (Exodus 22:22).
"Yet they prosper": Things go well with them and they live happily, according to their desire (Job 21:7), or that they might prosper, in other words that God might bless them.
"And the right of the needy do they not judge": Because they are poor, and cannot charge them, they will not undertake their cause. Or, if it comes before them, they will not do them justice, being bribed by the rich that oppose them.
They have used the wealth they have attained, for their own personal wants. They are dressed up and groomed, because they use their money on themselves. They have no compassion for the needy. Everything they do is for self.
"Shall I not visit for these things": It is expressed as a thing taken for granted, He certainly will. Can I be a God, and wink at such things? It cannot be (see this explained in Jer. 5:9).
God is explaining that He is justified in the punishment they receive because they are so sinful. Their sin is both physical and spiritual. Sin has become a way of life for them. The wrath of God will come upon them to cause them to repent and seek Him.
Verses 30-31: The people who were responding to the corrupt priests and prophets liked things the way they were. That human tendency to exult in sin has remained constant (Rom. 1:32). When "the end" comes, the ones who are intent on rebelling against God will be left with no recourse.
Jeremiah 5:30 "A wonderful and horrible thing is committed in the land;"
Judah's sin is so exceedingly evil that it is described as being appallingly "horrible" and staggeringly "wonderful" (wondered at, in shocked disbelief).
It is wonderful because it cannot be explained away by man. The judgement is so unexpected and so controlled that there will be no doubt at all it is from God. It will be horrible from the standpoint of those who are being punished. This will be a terrible time for these backsliders of God.
"Prophesy falsely": These included prophets with bogus messages, priests who asserted their own authority and also followers who indulged such falseness. All are guilty before God.
There were false prophets in the land. The priests had changed God's law to fit their own needs. Now the law was not God's, but the law of the priests. Jesus spoke harshly about the way God's law had been handled. He called it "your law". The prophets, the priests, and the people were all guilty. This is true in our churches today. There are many false prophets. We have ministers who twist the Word to fit their own needs. It is the obligation of the people to try the spirits and see whether they be of God or not. All have sinned. We all need a Savior.
The judgment prophesied against Judah and Jerusalem in the preceding chapters is vividly portrayed in chapter 6. The use of signal "fires", especially in times of emergency, is well attested in the literature of the ancient Near East. To appreciate the imperative phrase "blow the trumpets", see the note on 4:5.
"Tekoa ... Beth-haccerem": Tekoa, the home of Amos, is 6 miles south of Beth-lehem. The location of Beth-haccerem ("vineyard house"), is unknown, but is probably near Tekoa. As the enemy came from the north, the people would flee south. For "North" see note on 4:6-7.
The city of Jerusalem was part of Benjamin. Benjamin was favored greatly of God, because the temple grounds were in Benjamite territory. The temple had been spared before, but this time even the temple will be attacked. Judah's land was on the outskirts of Jerusalem. Jeremiah is telling them to flee to the south for safety. If they were to leave immediately, they would have time to take possessions with them. You remember the trumpet blowing was to assemble the people. Tekoa was a town south of Jerusalem. The Babylonians will be coming from the north, so the road to the south is the way of escape. Beth-haccerem is about half-way to Tekoa from Jerusalem. The fire would delay the attackers. The people should gather to the trumpet blown.
Jeremiah 6:2 "I have likened the daughter of Zion to a comely and delicate [woman]."
That dwells at home and lives in pleasure, and elegance, in great peace and quietness, in entire ease and security, in no fear of enemies, or apprehension of danger; and so it describes the secure state of the Jews.
"Comely" means suitable or beautiful. God is the Father and it is not unusual for Him to call His own daughter or son, "comely". "Zion", as we have seen before indicates Jerusalem, but also signifies the church. It would appear here that He is speaking of the church, since He says, "daughter". The church is spoken of as a woman. The "daughter" could also be speaking of the God's people fleeing Jerusalem.
Verses 3-5: The "shepherds" and "flocks" that camp around Jerusalem sound pastoral but they represent military forces laying siege to the city.
"Shepherds": These were hostile leaders of the invading Babylonians, whose soldiers were compared with "flocks".
God is still trying to help His people. The shepherds will gather around them to protect them if they will go to the south, as He has instructed them. The good Shepherd takes care of the sheep. Jesus is the Good Shepherd, and the Christians are His sheep. The "her" in this is speaking of God's children.
Not only proclaim it, but prepare themselves for it. Get everything ready for the siege, and begin it. These are either the words of the Lord, calling upon the Chaldeans in His providence to act such a part against Jerusalem; or of the Chaldeans themselves, stirring up one another to it. Which the latter seems to be the best option; since it follows:
"Arise, and let us go up at noon": Scale the walls, and take the city. Which, though in the heat of the day, and not so proper a time, yet such was the eagerness of the army, and their confidence of carrying the place off at once. And concluding there was no need of waiting till the evening, or of taking any secret measures for the siege; they propose to go up at noon, in the heat of the day, and in the sight of their enemies, and storm the city.
"Woe unto us! for the day goes away, for the shadows of the evening are stretched out": Which some take to be the words of the besiegers, lamenting they had lost time; had not proceeded according to their first purpose and had neglected going up at noontime. And now the evening was coming upon them. Or as being angry, and out of humor, that the city was not taken by them as soon as they expected. Though, according to Kimchi, they are the words of the prophet; and he may represent the besieged, mourning over their unhappy case and circumstances. The day of prosperity declining, and nothing but darkness and distress coming upon them.
This has given cause to the Babylonians urging them to prepare for war. We must remember in this, God is causing the Babylonians to come against Jerusalem and Judah. Noon time is generally a time of rest in Jerusalem. They would not be expecting anyone to come and attack them at that hour. This battle will go on until the evening.
Jeremiah 6:5 "Arise, and let us go by night, and let us destroy her palaces."
Or, this night. They were set upon it and they would lose neither day nor night; which shows that they were extraordinarily stirred up by God in this expedition.
"Let us destroy her palaces": This was the bait or motive that they propounded to themselves. In other words, to have the spoil of all the stately palaces and houses of the rich nobles and great ones.
It seems from this they will march at night, to keep from being seen.
The erecting of an earth "mount" (probably a parapet), was a common siege operation in the ancient Near East (compare 2 Kings 19:32).
"Hew ye down trees": A besieging tactic is described in which trees were used to build up ramps against the city walls.
The city of Jerusalem has a wall surrounding it. If the gates were closed, they would need the trees felled to be able to mount the wall. God is going to bring great oppression to Jerusalem because of her great unfaithfulness to Him.
A metaphor, to express how natural all manner of wickedness is to her. How full she is of it, and how incessant in it. Noting her impudence, a fountain being not able to retain its water; and the expression of "casting it out" seems to imply her violence in her filthiness. As it is said of the sea, that it casteth out mire and dirt (Isa. 57:20), and favored by the next clause.
"Violence and spoil is heard in her": This is all she busies herself about (Jer. 20:8). It is the general complaint of her inhabitants.
"Before me continually is grief and wounds": In other words, that the poor sustain: wherever I go or look, I can hear and see nothing but the sad complaints and grievances of the poor, lamenting over oppression and cruelties that are used against them (Psalm 69:26). This being so expressly against God's command (Exodus 22:22-24; Isa. 3:14-15; James 5:4). For this refers rather to their sin than to their sufferings from the enemy, as some would interpret it.
This is a very serious battle. The whole thing is happening to Jerusalem for her people to repent and cast their sins away. Their sin had been so great, the only way to rid them of it was for great loss of life to occur. This is a drastic act of God upon a people He loved, because their sin had been so drastic. There is much grief in this type of war.
Or "corrected". Receive discipline or instructions by chastisements and corrections, return by repentance, that the evils threatened may not come. This shows the affection of the Lord towards His people, notwithstanding all their sins. That their amendment, and not their destruction, was pleasing to Him; that it was with reluctance He was about to visit them in the manner threatened. And that even now it was not too late, provided they were instructed and reformed; but, if not, they must expect what follows:
"Lest my soul depart from thee": His Shekinah, or divine Presence, and all the tokens of His love, favor and good will. The Targum interprets it of the Word of the Lord. "Lest my Word cast thee off" (see Romans 11:1), or, "lest my soul pluck itself from thee"; or "be plucked". And separated from thee: the phrase denotes an utter separation, a forcible one, joined with the utmost abhorrence and detestation. In Ezek. 23:18, it is rendered, "my mind was alienated"; it denotes disunion and disaffection.
"Lest I make thee desolate, a land not inhabited": The Targum adds, by way of illustration, "as the land of Sodom;" so that not a man should dwell in it (see Jer. 4:25).
God is pleading with His people through the mouth of Jeremiah, to learn a lesson from this and not get back into sin. He is begging them to repent so He can stop this terrible suffering. If they do not repent after all of this, He will just destroy them all. God loves His family and He loves Jerusalem. He wants them to learn a lesson so further punishment will not be necessary.
"Thoroughly glean": Unlike the benevolent practice of leaving food in the field for the poor to glean (Lev. 19:9-10, Ruth 2:5-18), the Babylonians will leave no one when they "harvest" Judah.
We learned in our lessons on Leviticus, that there were always a few grapes left after the gleaning. We see that a few of God's children are left here. He tells Babylon to leave a few. We saw in an earlier lesson that Jeremiah was one of the few spared.
Here, the picture of an "uncircumcised ear" mocks the distinctive mark of Jewish heritage by mentioning it in relation with an "unwillingness to hear."
It is not so much who will Jeremiah speak this to, as it is of who will take heed to what he says. He is speaking, but very few will listen and understand what he is saying. They have trained their ears toward worldly things (uncircumcised). They are not interested in what God has to say. They have been seeking help from the world and the false gods of that world. They do not have high regard for the Word of God. They are disobedient to God. They find His Word of no importance to them.
At times Jeremiah is torn between proclaiming the Lord's righteous anger against His sinful people and expressing genuine concern and compassion for them (compare verses 26-30 with 3:21).
Jeremiah is wearied of these people also. God is speaking through Jeremiah, and the people are not heeding the warning. Everyone is to taste of the wrath of God in this Babylonian attack. The children, young men, and the old alike will be affected by this overthrow of Jerusalem. The young men will perhaps be captured and turned into slaves. All ages and all relationships will feel this terrible punishment coming on these unfaithful people.
Jeremiah uses the theme of the outstretched "hand" several times (21:5; 27:5; 32:17, 21). It is used in the Scriptures to dramatize God's omnipotence (32:17), especially concerning Israel's deliverance (Exodus 6:6), or God's judgment (21:5).
All they possess shall go to the captor. Their wives will be taken to the homes of the Babylonians. In many instances, the husbands will be slaves in another area. The captors will spoil the land of all they can carry. The things they cannot keep, they will destroy. Remember all of this happens because God has stretched out His hand against them.
From the least in age to the oldest among them, or rather, from persons of the lowest class of life, and in the meanest circumstances, to those that are in the highest places of trust and honor, and are in the greatest affluence of riches and wealth. So that as men of every age and station had sinned, old and young, high and low, rich and poor, it was but just and right that they should all share in the common calamity.
"Every one is given to covetousness": Which is mentioned particularly, and instead of other sins, it being the root of evil, and was the prevailing sin among them.
"From the prophet even unto the priest everyone dealeth falsely": The false prophet, as Kimchi interprets it, and so do the Septuagint and other versions. And the priest of Baal, as the same interpreter; both acted deceitfully. The one in prophesying lies to the people, the other in drawing them off from the pure worship of God. The Targum explains, "from the scribe to the priest;" from the lowest order of teachers to the highest in ecclesiastical office. Everything shows a most general and dreadful corruption.
God has raised His hand against them because they are all caught up in a sinful way of life. The sin has even reached into the house of God. The priests and prophets are guilty, as well as their followers. All have sinned and come short of the glory of God.
Verses 14-15: Hurts that are "healed slightly" are not healed; the announcement of "peace" means nothing "when there is no peace" (Ezek. 13:10). Lack of healthy shame was frequently an indicator of impending judgment.
"Peace, peace": Wicked leaders among the prophets and priests (verse 13), proclaimed peace falsely and gave weak and brief comfort. They provided no true healing from spiritual wounds, not having the discernment to deal with sin and its effects (verse 15). The need was to return to obedience (verse 16; compare 8:11).
The false prophets' concept of "peace" (absence of war or calamity), was a far cry from the Old Testament's teaching. The underlying idea of the Hebrew root and all its associated words is that of "wholeness" or "completeness." Thus, to know true peace is both, to attain personal fulfillment and to enjoy full and healthy relationships with others. Ultimately, true peace is found in God Himself (33:6; Num. 6:26; Judges 6:23; Psalm 29:11).
Because Israel stood in covenant relationship with God it could know peace (compare Deut. 22:9-29). Its spiritual leadership was to be composed of men who know God's peace (compare Num. 25:10-13; Mal. 2:1-9). Its citizens could enjoy fellowship with God through that sacrifice known as the peace offering (Lev. 3:1-17; 7:11-38; compare 22:17-30), which expressed the joy and full communion of the believer with God. Moreover, by this, and by living out God's revealed Word in absolute trust, they could experience genuine peace in their daily lives (Psalm 119:165; Prov. 3:1-4; Isa. 26:3-4). Someday God will send to Israel the Prince of Peace (Isa. 9:6-7), who will bring redemption and restoration to the land under a Covenant of Peace (33:6-9; Isa. 54:10; Ezek. 34:24-31; 37:26-28).
These leaders in the church had spoken peace to the people to gain their trust. There is no peace, and will not be any peace until the King of Peace (Jesus Christ), brings peace to the earth. We might take a lesson from this ourselves. Man cannot bring peace, only God brings peace.
This seems chiefly, and in the first place, to follow the false prophets and wicked priests; who when they committed idolatry, or any other sin, and led the people into the same by their doctrine and example. Yet, when reproved for it, were not ashamed, being given up to a judicial hardness of heart.
"Nay, they were not at all ashamed, neither could they blush": They were men of impudent faces, they had a whore's forehead and there was not the least sign or appearance of shame in them. When charged with the foulest crimes, and threatened with the severest punishment, they were not moved by either. They had neither shame nor fear.
"Therefore they shall fall among them that fall": Meaning that the prophets and priests shall perish among the common people, and with them, who should be slain, and fall by the sword of the Chaldeans. The sacredness of their office would not exempt them; they shall fare no better than the rest of the people.
"At the time that I visit them they shall be cast down, saith the LORD": That is, when the city and temple would be destroyed by the Chaldeans, these would be cast down from their excellency, the high office in which they were, and fall into ruin, and perish with the rest.
We discussed in a previous lesson, how their conscience had been seared over with a hot iron. They had sinned so much that their conscience was not even operating. They were not even sorry for the sins they committed. Repetitious sin deadens the conscience. Those who blush, blush because their conscience tells them what they have done is wrong. Blushing has innocence connected with it. These are hardened to sin. "Saith the LORD", just reaffirms this punishment is from God.
Here is the image of travelers who are lost, stopping to inquire about the right way they once knew before they wandered so far off it.
The people's stubborn refusal to walk in the traditional "ways" of true righteousness is often mentioned by Jeremiah (12:16; 18:15; 23:12; 31:21). Moving in their own "paths" and following their own way could lead only to Judah's destruction (compare Prov. 14:12). The contrast of the way of righteousness and life with the way of the ungodly and death is often made in the Scriptures (e.g., Psalm chapter 1, Matt. 7:13-14).
There is a straight and narrow path that leads to righteousness. There are few that find it, or even want to find it. I have said so many times that salvation is not a one-time happening, but a walk through life with the LORD. It is important to live saved. Sin should not be in the vocabulary of the saved. The LORD made the path for all of us as well as for them to walk in. That is the only way to heaven. When we walk in His Light, we find rest for our souls. These were a rebellious people who chose to walk in their own way, rather than in God's path. Their way leads to destruction.
The prophets were at times called "watchmen" for God on behalf of His people (compare Isa. 21:6, 11; Ezek. 3:17; 33:7-9; Hab. 2:1). For other terms relative to the prophet's office, see 1 Sam. 9:6-11.
The prophets were like "watchmen" who stood on the city walls and announced the approach of an enemy army (2 Sam. 18:24-27; Ezek. 3:16-21; 33:1-9), but the people did not pay attention to their warnings.
These watchmen gave warning of impending danger. Jeremiah and Isaiah were two of the watchmen. But these people would not answer the call to assemble when the trumpet blew. I can easily relate this to the time when the trumpet will blow in the sky to gather God's people. Jesus is coming for those who are looking for Him. It would be terrible not to answer the call of the trumpet at that time.
Jeremiah 6:18 "Therefore hear, ye nations, and know, O congregation, what [is] among them."
Since the Jews refused to hearken to the word of the Lord, the Gentiles are called upon to hear it (as in Acts 13:45). This is a rebuke to the Jews that the Gentiles would hear, when they would not.
"And know, O congregation": Either of Israel, as the Targum and Kimchi explain it; or of the nations of the world, the multitude of them; or the church of God in the midst of them.
"What is among them": Among the Jews: either what evil is among them? What sins and transgressions are committed by them, which were the cause of the Lord's threatening them with sore judgments, and bringing these judgments upon them. So Jarchi and Kimchi interpret the words; to which agrees the Targum, "and let the congregation of Israel know their sins;" or the punishments the Lord inflicted on them. And the Vulgate Latin version says, "and know, O congregation, what I will do unto them"; which sense is confirmed by what follows in the next chapter.
God's people are spoken of as the congregation. He tells them, because you have been warned of what is to come, listen and respond. Not only must you listen, but understand.
The preceding verses note the ways God had urged faithfulness only to be met by willful rejection on the part of people for whom He had repeatedly done great wonders. They knew their responsibility before God, but they refused it.
Not only would the houses of Judah and Benjamin notice what has happened to the unfaithful, but it is for all to see. This could be even be speaking to our generation. God is patient and long-suffering, but there is a time when He says it is enough. They had not only broken God's law, but kept their minds on evil things, as well.
"Not acceptable": Using imported fragrances in their offerings did not make them sweetly acceptable to God when the worshipers rejected His word (verse 19).
God does not want an outward show of their loyalty to Him. He will not accept sacrifices from them or from anyone else, when their hearts are not in the sacrifice. It is but a shallow gesture, when they sacrifice from a sense of duty. God wants our love. God wanted His people to love Him as He loved them. Jesus said it this way:
Mark 7:6 "He answered and said unto them, Well hath Isaiah prophesied of you hypocrites, as it is written, This people honoreth me with [their] lips, but their heart is far from me."
To "lay stumbling blocks" before the blind was forbidden (Lev. 19:14). However, Judah's spiritual blindness had caused them to erect stumbling blocks hewn from greed (Ezek. 7:19), and idolatry (Ezek. 14:4), that the Lord would turn to their own destruction (compare Isa. 8:14; Matt. 21:44; 1 Peter 2:8).
We can see from the Scripture above and the one following that they caused the stumbling block to be there because of their unfaithfulness to God.
Revelation 2:14 "But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balak to cast a stumbling block before the children of Israel, to eat things sacrificed unto idols, and to commit fornication."
Verses 22-23: A description of the Babylonians.
The Assyrians from Babylon, which lay north of Judea (as in Jer. 1:14).
"And a great nation shall be raised": That is, by the LORD, who would stir them up to this undertaking. The Targum explains, "many people shall come openly."
"From the sides of the earth": Afar off, as Babylon was (Jer. 5:15).
It seemed the enemy of God's people always came from the north. This, of course, is speaking of Babylon. Babylon was a great nation by world standards. We will see in a later lesson that Babylon is judged of God and is destroyed itself.
That is, every one of them should be furnished with both these pieces of armor, that they might be able to fight their attackers, both near and far off. They had bows to shoot arrows at a distance, and spears to strike with when near. The Targum renders it, bows and shields.
"They are cruel, and have no mercy"; this is said, to strike terror into the hearts of the hardened Jews.
"Their voice roareth like the sea": The waves of it, which is terrible (Luke 21:25).
"And they ride upon horses": Which still made them more formidable, as well as suggests that their invasion would be quick and speedy, and they would soon be with them.
"Set in array as men for war": Prepared with all sorts of armor for battle. Or, "as a man"; as one man, denoting their action, enthusiasm, and agreement. Being not only well armed, but inwardly, resolutely bent, as one man, to engage in battle and conquer or die (see Judges 20:8).
"Against thee, O daughter of Zion": The hostilities being against her, and all the preparation made on her account. Which had a very dreadful appearance, and threatened with ruin. And therefore filled her with terror and distress, as follows (in verse 24).
This is just speaking of the fierceness of Babylon's attack on Jerusalem. "Their voice roareth like the sea", speaks of the large number of people who come against Jerusalem. The "sea" is many times, speaking of large numbers of people.
Meaning not the prophet's report then, but the rumor of the enemy's coming from another quarter, at the time they were actually coming. These are the words of the people, of such a rumor spread. Or the words of the prophet, joining himself with them, describing their case. When it would be strongly reported, and they had reason to believe it, that the enemy was just coming, and very near.
"Our hands wax feeble": Have no strength in them, shake and tremble like men that have palsy, through fear and dread.
"Anguish hath taken hold of us": Tribulation or affliction; or rather anguish of spirit, on hearing the news of the near approach of the enemy.
"And pain, as of a woman in travail": Which comes suddenly, and is very sharp. And this denotes that their destruction would come suddenly upon them, before they were aware, and be very severe.
When a woman gives birth, her pain is severe and it comes on her quickly. This is what is spoken of here, the suddenness of the attack and the severity of the attack. The people have heard of the fame of Babylon, and are too weak to resist the onslaught.
Either for pleasure, or for business. To take a walk in the field for the air, or to till it, plough, sow, or reap. But keep within the city and its walls, there being danger.
"Nor walk by the way": In the high road from Jerusalem, to any town or village near it.
"For the sword of the enemy": Or "because there is a sword for the enemy"; or, "the enemy has a sword" that is drawn. The enemy is in the field, and "by the way", and there is no escaping him.
"And fear is on every side": All round the city, being encompassed by the Assyrian army. Or the enemy's sword "is fear on every side"; causes fear in all parts round the city. The Targum says, "because the sword of the enemy kills those who are gathered round about;" or on every side.
This is just saying, after the battle begins, it will be too late to run. There will be no place they can run and be safe.
For "sackcloth" and "ashes" as marks of mourning, grief, and penitence, see Esther 4:1, 3; Isa. 58:5; Matt. 11:21; Luke 10:13.
Again, it is too late to put on sackcloth and wallow in the ashes after the battle has started. They are mourning but they began to mourn too late to stop the battle. Their grief will be as bitter as it would be if they had lost their only son. God's grief is great in this also as He has lost His children to these false gods.
Verses 27-30: "I have set thee": God placed Jeremiah as a kind of assayer to test the people's obedience. He also was a "tester" who worked with metals. Their sin prevented them from being pure silver, but rather they were bronze, iron, lead, even impure silver, that they failed the test.
From time to time, Jeremiah's records of "Thus says the Lord" (6:6, 9, 12, 15-16, and 22), include instances when God refined His prophet's role. Here, God designated him an assayer, someone who determines the purity and value of metals, and a "founder" who had not yet "plucked away" the people's impurities.
Here, God speaks by way of encouragement to the prophet, and tells him He had made him a fortified tower, that he might both discover the carriages of his people, which is one use of a high tower (Isa. 21:5, 8; Hab. 2:1). And also, to assure him, though they shall make several attempts against him, yet he shall be kept safe, as in a castle or fortress (Jer. 15:20).
"That thou mayest know and try their way": Their courses, actions, and manners, and which way they stand affected. Thou mayest bring all to thy strict observation and scrutiny, as goldsmiths or refiners do metals; for so is the word "try" used (Psalm 66:10, and elsewhere). Hereby he shall be encouraged to reprove them more freely, and with authority, because God doth promise to defend him, that they shall not hurt him. God will give him prudence to see what is amiss, and be undaunted to oppose it.
Jerusalem was to have been a morally upright city. They were to be an example to all the rest. God had set Jeremiah on high to watch over His people.
Obstinate and refractory (Isa. 31:6; Jer. 5:3, 23).
"Walking with slanders": Being their main business to detract from Jeremiah and the other prophets (Jer. 18:18; 20:10). A sin expressly forbidden (Lev. 19:16).
"They are brass and iron": This to the end of the chapter is all metaphorical. Either they are impudent, as brass doth sometimes signify, or they are obstinate and inflexible, as iron denotes (Isa. 48:4). Or it signifies their corrupt state; they are not pure metal, as silver or gold, but base and mean, as brass and iron mixed together (Ezek. 22:18).
"They are all corrupters": This relates to their nature. They propagate corruption (Isa. 1:4); they strengthen one another in wickedness.
The leaders have gone bad. They have revolted against God who gave them their high positions. Those who were to lead were walking in darkness themselves. They were leading the people into evil and not good. Brass has to do with judgement. It appears they were judging others and needed to be judged themselves. Their judgement was hard (as iron). We are judged by the judgement we give others; they were too. Those who are corrupt themselves cannot lead others to righteousness. They have lost the path that leads to righteousness.
Which Kimchi interprets of the mouth and throat of the prophets, which, through reproving the people, were dried up, and become raucous and hoarse, and without any profit to them. And so does the Targum, "lo, as the refiner's blower that is burnt in the midst of the fire, so the voice of the prophets is silent. Who prophesied to them, turn to the law, and they turned not;" or the judgments and chastisements of God upon the Jews may be meant, which were inflicted upon them to no purpose.
"The lead is consumed of the fire": Lead being used formerly, as is said, instead of quicksilver, in purifying of silver; which being consumed, the refining is in vain. Or it may be rendered, out of the fire it is perfect lead; or wholly lead, a base metal, no gold and silver in it, to which the Jews are compared.
"The founder melteth in vain": To whom either the prophet is likened, whose reproofs, threatening and exhortations, answered no end. Or the Lord Himself, whose corrections and punishments were of no use to reform this people.
"For the wicked are not plucked away": From their evil way, as Jarchi explains; or from good men, they are not separated the one from the other; or, "evils (sins), are not plucked away" from sinners. Their dross is not purged away from them; neither the words of the prophet, nor the judgments of God, had any effect upon them. The Targum of the latter part of the verse is, "and as lead which is melted in the midst of the furnace, so the words of the prophets which prophesied to them were nothing in their eyes. And without profit their teachers taught them and they did not leave their evil works."
There is no purification coming from this fire. The lead just melts instead of being separated. The trash is not removed from the metal. It is melted in the metal.
Jeremiah 6:30 "Reprobate silver shall [men] call them, because the LORD hath rejected them."
Or, "call ye them", as the Targum explains. So do the Septuagint, Vulgate Latin, and Arabic versions; by whom are meant the Jews, who thought themselves of some account, as silver; being the seed of Abraham, and having the law, the covenant and promises, and service of God. When those that tried them, as the prophets, found them to be nothing but dross; and therefore, if they must be called silver, they could call them none other than "reprobate silver". Or what is of no account and value; which is confirmed by the following reason, which contains the judgment and conduct of Him that cannot err.
"For the Lord hath rejected them": From being His people; and therefore cast them out of their own land, and caused them to go into captivity.
"Reprobate" here, means to spurn, disappear, cast away, condemn, or reject. All of these meanings fit this silver. Silver is purified by heating and then skimming the dross from the top. Silver symbolically means redemption. In the Scripture above, God has rejected salvation for them because of their impure life. Even the world will call them castaways, because it is obvious that God has spurned them.
Verses 1-2: Chapters 7 through 10 are often called The Message in the Temple Gate. Throughout these four chapters runs the theme of the causes for Judah's judgment. These chapters focus on the people's false standards of life. Scholars disagree as to whether they relate to Josiah's later reign, or to King Jehoiakim's early reign.
The thrice-repeated temple of the Lord reads like a meaningless echo. Even the right words are cheap when not backed up by a person's righteous willingness to amend his or her ways.
Jeremiah 7:1 The word that came to Jeremiah from the LORD, saying,
The word that came: This was Jeremiah's first temple sermon (verse 2); another is found in chapter 26. God was aroused against the sins He names in verses 6, 19, especially at His temple becoming a den of robbers (verse 11). The point of this message, however, was that if Israel would repent, even at this late hour, God would still keep the conqueror from coming (verses 3, 7). They must reject lies such as the false hope that peace is certain, based on the reasoning that the Lord would never bring calamity on His own temple (verse 4). They must turn from their sins (verses 3, 5, 9), and end their hypocrisy (verse 10).
That is, of the temple, and the court of it. This gate, as Kimchi says, was the eastern gate, which was the principal gate of all (see Jer. 26:2).
And proclaim there this word, and say: With a loud voice, as follows:
Hear ye the word of the LORD, all ye of Judah: The inhabitants of the several parts of Judea, which came to the temple to worship. Very probably it was a feast day, as Calvin conjectures; either the Passover, or Pentecost, or feast of tabernacles, when all the males in Israel appeared in court.
That enter in at these gates to worship the LORD: There were seven gates belonging to the court, three on the north, three on the south, and one in the east, the chief of all, as Kimchi, Abarbinel, and Ben Melech observe; and this agrees with the account in the Mishna. And therefore, Jeremiah was ordered to stand here, and deliver his message.
The first thing that is apparent here is this message is to God's people, not to the world. Jeremiah was to go to the house of God and tell God's people. The last chapter was devoted more to Benjamin's family. This is spoken to the house of Judah. Notice, all ye of Judah. It appears the time that Jeremiah was to bring this, was a time when large numbers of those of Judah would come to the temple. This is inside the gate. As I said, this is a message for God's people alone. It
is a time now that pastors should stand on the porch of the church and give God's message to the people of God. Notice carefully, Jeremiah was bringing this message from God.
The Lord of armies above and below in general, and the God of Israel in particular. Wherefore they ought to hearken to what He was about to say, and to be obedient to Him.
Amend your ways and your doings: Or, make them good; which shows that they were bad, and were not agreeable to the law and will of God, to which they ought to have been conformed. And the way to amend them was to act according to the rule of the divine word they were favored with.
And I will cause you to dwell in this place: To continue to dwell in Jerusalem, and in Judea, the land of their nativity, and in the temple, the house of God, and place of religious worship. Otherwise, it is suggested that they should not continue here, but be carried captive into a strange land.
Jeremiah was crying out to them in the name of the LORD to repent of their evil ways and return to God. God wants to bless them, but He cannot bless them when they are worshipping other gods. He is saying, it is not too late if you will repent.
Jeremiah's God-given message was straightforward: the physical presence of the temple was no guarantee that judgment would not come upon Jerusalem. God's wrath against Judah's sins could be averted only through a genuine repentance that would be reflected in their total lives (verses 5-6).
They are saying over and over, the temple. They thought if they came to the temple 3 times a year that was all that was required. They did not live by their faith in God after they left the temple. There is more to belonging to God than just attending church once in a while. To be in right relationship, we must always worship God.
Verses 5-7: God has listed four practical and thorough changes to behavior that He expected to see among His people:
God has never lowered His standards; He expects nothing less from His people today.
The care of the downtrodden and oppressed of society (the widow, the orphan, the poor and the stranger), was of particular concern to the God of all mercies. This theme appears often in the Book of Deuteronomy, and recurs elsewhere too (compare Job 31:16; Psalms 94:6; 146:9; Isa. 1:17; Jer. 22:3; Ezek. 22:7). This dominant theme is a vivid reminder for believers not only to practice righteous standards in their lives but to cultivate a social concern for all men similar to that of God Himself.
Who have none to help them, and who ought to have mercy and compassion shown them, as well as justice done them. And should not be injured by paranoid sinful men in their persons and properties, and much less oppressed in courts of judicature by those who should be their patrons and defenders.
And shed not innocent blood in this place: In the temple, where the Sanhedrin, or great court of judicature, sat. For this does not so much respect the commission of murder by private persons, as the condemnation of innocent men to death by the judges, which is all one as shedding their blood. And by which actions they defiled that temple where they cried and put their trust in. To shed innocent blood in any place, Kimchi observes, is an evil; but to shed it in this place, in the temple, was a greater evil, because this was the place of the Shekinah, or where the divine Majesty dwelt.
Neither walk after other gods to your hurt: The gods of the people, as the Targum explains; for this, as the Arabic version renders it, is pernicious to you. Idolatry was more hurtful to themselves than to God; and therefore, it is dissuaded from by an argument taken from their own interest.
We see in Jer. 7:5-6, that they were not representing God in their day to day dealings with other people. They were believers in name only. They lived like the rest of the world. As a formality, they came to the temple at the required times. We see a list of the things wrong in their lives in the verses above. God would not accept them as His family until they had a change of heart, and lived every day as His representatives on the earth. They must turn from the worship of false gods and worship only the true God, and treat their fellowman as they would want to be treated.
The land that I gave … for ever: God refers to the unconditional element of the land promised in the Abrahamic Covenant (Gen. 12, 15, 17, 22).
Their being able to live in the Promised Land peacefully and prosperously was conditional on them living as God would have them live. Blessings were for those who obeyed God.
Verses 8-11: In calling the Temple a den of thieves, Jeremiah was confronting the hypocrisy of God's people in thinking they could be thoroughly pagan in every aspect of their lives and then pretend to come worthily into God's house (Matt. 21:13; Mark 11:17; Luke 19:46).
Jeremiah 7:8 Behold, ye trust in lying words, that cannot profit.
What they are dissuaded from (Jer. 7:4), is here affirmed they did, and which is introduced with a note of assertion and attention. This being a certain thing that they did so; and was worthy of their consideration and serious reflection upon. And it was astonishing that they should, since to do so was of no advantage to them, but the contrary.
That cannot profit: Temple worship and service, legal sacrifices and ceremonies, could not take away sin, and expiate the guilt of it; or justify men, and render them acceptable to God. These, without faith in the blood and sacrifice of Christ (which was yet coming), were of no avail; and especially could never be thought to be of any use and profit, when such gross abominations were indulged by them as are next mentioned.
They had believed lies. They had turned from God to these false gods. What could they possibly profit from an idol which is a nothing?
At the same time, they offered sacrifices, and trusted in them. They did those things, which would not be pleasing to the Lord, nor profitable to them. Or, ye do steal, etc.; so explains the Septuagint, and all the Oriental versions; and likewise the Targum; as charging the people with them; these are sins against the second table of the law, as what follow are against the first. Note: The first table is about the way God's people should relate to God. The second table is about the way they should relate to their neighbors.
And burn incense unto Baal, and walk after other gods whom ye know not: For they not only burnt incense to Baal, which was an act of idolatrous worship; but served other strange gods they had not known before. Whose names they had never heard of, and of whose help and assistance they had no experience; nor received any benefit from, as they had from the one and only true God. And therefore, it was great folly and ingratitude in them to forsake the Lord, and walk after these.
In the temple; either as if they had done no such thing, like the whore, that wipes her mouth, and saith she hath done no wickedness (Prov. 30:20), noting their deep hypocrisy. Or else that this would barely atone for all their abominations, as if they could make God amends for their sins by their duties; and their posture of standing denotes their service (1 Kings 10:8; Prov. 22:29).
We are delivered to do all these abominations: That is, because they had appeared before God with their sacrifices, either they thought themselves safe from all danger, and freed from God's judgments (Mal. 3:15); or rather privileged to return to all that wickedness again, hereby noting their impudence (see Isa. 1:12).
They were not free to do these sins, just because they belonged to God. This is so much like many Christians today who believe they can live any way they want to and not be guilty of sin, because they have been baptized. Christianity is a day to day walk in the footsteps Jesus left for us to walk in. We must continue in our salvation. When we receive the Lord, we are supposed to be brand new creatures in Christ. The old sinful life should have been buried in the watery grave of baptism. We should be walking in newness of life in Christ. We no longer live, but Christ liveth in us. This is the very same thing for these children of God (Judah and Benjamin). Their lives should reflect God within them. They should not live like the lost world.
Merely formal religious attendance at God's house is condemned also by Jesus (Matt. 21:13; Mark 11:17; Luke 19:46).
The house of God is to be a holy place. God never intended it to be a gathering place for thieves and robbers. Jesus spoke of it this way:
Matthew 21:13 And said unto them, It is written, My house shall be called the house of prayer; but ye have made it a den of thieves.
In Mark 11:17 and Luke 19:46, we read the same thing. God wants His people to be holy, as He is holy. He is our Tabernacle. He wants His people, and His house to be holy and separated from the world. Christians should live holy lives because we bear the name of Christ.
Go … unto … Shiloh: God calls them to return to Shiloh where the tabernacle dwelt along with the Ark of the Covenant. He permitted the Philistines to devastate that place (1 Sam.
Chapter 4), and He is ready to do similarly with Jerusalem, the place of His temple (verses 13- 14).
(See the note on 26:1).
Shiloh is an interesting word. It appears to be the name of a place where the earliest sanctuary was located. It is the same area as Shechem. This had undoubtedly been somewhat of a permanent structure to house the Ark of the Covenant. It had been destroyed. It appears that many of the people in and around Jerusalem did not believe God would allow the Babylonians to destroy the temple in Jerusalem. This is a reminder that the first resting place had been destroyed, and Jerusalem would be no different. I want to mention something in passing here.
The word Shiloh was not just a place but was also a name for the Messiah. Shiloh, the place was destroyed, and so will Jerusalem be destroyed by the Babylonians because of sin in their lives.
Rising up early: This refers to the daily ministry of the prophets (compare verse 25).
The phrase rising up early becomes a frequent expression in Jeremiah. The practice is in harmony with the consistent biblical teaching. Jesus Himself rose up before daybreak to pray (Mark 1:32-35). Many of God's choice servants had this practice (compare Gen. 28:16-22; Exodus 24:4-8; 34:4; 1 Sam. 1:19; 2 Chron. 29:20; Job 1:5). The Psalms remind believers that the morning hour spent with God is crucial for spiritual growth (Psalm 88:13). Each morning God's child has a fresh opportunity to recall His mercy and protection (Psalms 59:16; 92:2), and to find direction and guidance for the tasks of the day (Psalm 143:8). Jeremiah reports that the heavenly Father waited until it was early, awaiting a meeting with the citizens of Judah (7:25; 11:7-8; 25:3-4; 26:5; 29:19; 32:33; 35:14-15; 44:4-5). This phrase captures God's tender seeking of His people, but alas, they neither responded nor met with Him at all (compare 2 Chron. 36:15- 16). Rather, as Zephaniah sadly reports, They rose early, and corrupted all their doings (Zeph. 3:7). How great must be the heartbreak of God who earnestly longs to meet in communion and fellowship with His people, only to find that they do not keep their appointments with Him!
Verses 14-15: The ancient tabernacle from the wilderness period that had stood in Shiloh for so long had been abandoned. Now even the magnificent temple in Jerusalem (This house which is called by My name), such a solid and apparent sign of God's ongoing commitment to His people, would be as forsaken as Shiloh. God is never compromised by those who take Him for granted.
The temple (as in Jer. 7:11), for though it was called by His name, and His name was called upon in it, yet this could not secure it from desolation. For so the name of the Lord was set in the tabernacle at Shiloh, and yet He forsook it because of the wickedness of the people.
Wherein ye trust: They trusted in the sacrifices offered up there, and the services performed there; in the holiness of the place, and because it was the residence of the divine Majesty; wherefore they thought this would be a protection and defense of them; and this was trusting in lying words (as in Jer. 7:4).
And unto the place which I gave to you and to your fathers: Meaning either Jerusalem; the Syriac version renders it, and to the city; or the whole land of Judea as in Jer. 7:7.
As I have done to Shiloh: see Jer. 7:12.
God had warned them of the consequences of worshipping false gods. He had Jeremiah telling them of their error and its consequences/ outcome, if they did not repent. It appears the warning was not heeded. They had trusted in the temple being in Jerusalem forever. God had given them the Promised Land, and had even dwelt with them in His temple in the Most Holy Place.
No observances, professions, or supposed revelations, will profit, if men do not amend their ways and their doings.
None should hope in free salvation, who allow themselves in the practice of known sin, or live in the neglect of known duty.
They thought that the temple they profaned would be their protection. But all who continue in sin because grace has abounded, or that grace may abound, make Christ the minister of sin; and the cross of Christ, rightly understood, forms the most effectual remedy to such poisonous sentiments.
The Son of God gave Himself for our transgressions, to show the excellence of the Divine law, and the evil of sin. Never let us think we may do wickedness without suffering for it.
Pray not: God told His spokesman not to pray for the people (compare 11:14). He did not find Judah inclined to repent. Instead, He found the glib use of self-deluding slogans (such as in 7:4), and flagrant idol worship (in verse 18), from a people insistent on not hearing (verse 27, 19:15; compare 1 John 5:16).
Jeremiah was instructed by God not to pray for the people or cry over them (11:14; 14:11; 15:1). They were, from youngest to oldest, intent on self-destruction, and God would let them have their way.
We see in this, that God's judgement is already set. Jeremiah is not to pray for their deliverance, because he would be praying against the judgement of God. We know that Abraham asked God
to spare Sodom, if He could find as many as 10 righteous people. There were not 10 righteous, and God did not spare them. God told Abraham ahead of time that He was going to destroy them, but all the prayers of Abraham could not have stopped the judgement. This is the case here as well. There are certain things God has planned. To intercede in prayer in opposition to God's plans will not work.
Jeremiah 7:17 Seest thou not what they do in the cities of Judah and in the streets of Jerusalem?
We enter in one of the darker regions of Jewish idolatry, such as Ezekiel (Jer. Chapter 8), saw in a vision. A foreign worship of the basest kind was practiced, not only in secret, but in open places as well.
God brings Jeremiah's attention to the rampant sin in the cities. They must be punished for their sins. The punishment is to cause them to repent and turn to God.
The queen of heaven: (compare 44:17-19, 25). The Jews were worshiping Ishtar, an Assyrian and Babylonian goddess also call Ashtoreth and Astarte, the wife of Baal or Molech. Because these deities symbolized generative power, their worship involved prostitution (see the note on Judges 2:11-15).
We see from this, that even the wives and children enter into the false worship with the fathers. This is an abomination before God. God is a jealous God; He will not tolerate the worship of other gods.
Deuteronomy 6:15 (For the LORD thy God a jealous God among you) lest the anger of the LORD thy God be kindled against thee, and destroy thee from off the face of the earth.
They are not only worshipping false gods, but are doing it openly for all to see their unfaithfulness. God's fury has come up in His face against them.
No: He cannot be provoked to anger as men are. Anger does not fall upon Him as it does on men. There is no such anxiety in God as there is in men; His Spirit cannot be irritated and provoked in the manner that the spirits of men may be. And though sin, and particularly idolatry, is disagreeable to Him, contrary to His nature, and repugnant to His will; yet the damage arising from it is more to men themselves than to Him. And though He sometimes does things which are like to what are done by men when they are angry, yet in reality there is no such anxiety in God as there is in men.
Do they not provoke themselves to the confusion of their own faces?: The greatest hurt that is done is to themselves. They are the sufferers in the end. They bring ruin and destruction upon themselves; and therefore, have great reason to be angry with themselves, since what they do brings their own shame and confusion. The Targum says, do they think that they provoke me? saith the LORD; is it not for evil to themselves, that they may be confounded in their works?
The answer is yes, they do greatly provoke God. The worst thing is now they do not even know what they believe in. The confusion of their own faces, just means they are totally confused in their worship. We had spoken earlier about their formality of sacrificing to God still going on, but at the same time they were worshipping false gods. They did not know themselves what they believed.
Since these are their thoughts, and this the fruit of their doings.
Behold, mine anger and my fury shall be poured out upon this place: Like fire, to consume and destroy it. Meaning Jerusalem, which was burned with fire; as an emblem of God's wrath, and an instance of His vengeance upon it, for their sins; which came down in great abundance, like a storm or tempest.
Upon man and upon beast: Upon beasts for the sake of man, they being his property, and for his use. Otherwise they are innocent, and do not deserve the wrath of God, nor are they aware of it.
And upon the trees of the field, and upon the fruit of the ground: Which should be blighted by nipping winds, or cut down and trampled upon by the Chaldean army.
And it shall burn, and shall not be quenched: That is, the wrath of God shall burn like fire, and shall not cease until it has executed the whole will of God in the punishment of His people.
These people were symbolically God's wife. There is nothing that makes a husband more furious than an unfaithful wife. They have been unfaithful to the Lord GOD. His anger will cause them to fall in this great battle with Babylon.
Deuteronomy 4:24 For the LORD thy God a consuming fire, a jealous God.
Zechariah 8:2 Thus saith the LORD of hosts; I was jealous for Zion with great jealousy, and I was jealous for her with great fury.
This destruction will be so great that the trees, the fruit, and in fact, everything will be destroyed.
Verses 21-26: As He does frequently, God invited His people to remember their past. The people had maintained the mechanical traditions of burnt offerings and sacrifices while forsaking God's true commandment, Obey My voice (1 Sam. 15:22).
Verses 21-23: These verses do not minimize the importance of the Old Testament sacrifices, but call attention to the necessity of the believer living a life of total obedience and devotion to God. The Scriptures consistently teach that religious observances devoid of spiritual devotion are worthless (compare 1 Sam. 15:22-23; Psalm 40:6-8; Isa. 1:10-20; Micah 6:8).
The LORD of armies above and below, and the covenant God of the people of Israel; who were bound to serve Him. Not only by the laws of creation, and the bounties of Providence, but were under obligation so to do by the distinguishing blessings of His goodness bestowed upon them. Wherefore their idolatry, and other sins committed against Him, were the more heinous and aggravated.
Put your burnt offerings unto your sacrifices, and eat flesh: That is, add one offering to another. Offer every kind of sacrifice, and, when you have done, eat the flesh of them yourselves. For that is all the advantage that comes by them; they are not acceptable to me, as Jarchi observes, therefore why should you lose them? Burnt offerings were wholly consumed, and nothing was left of them to eat. But of other sacrifices there were, particularly the peace offerings; which the Jewish commentators think are here meant by sacrifices; and therefore, the people are bid to join them together, that they might have flesh to eat. Which was all the profit arising to them by legal sacrifices. The words seem to be sarcastically spoken; showing the unacceptableness of legal sacrifices to God, when sin was indulged, and the lack of profitableness of them to men.
God is telling them to go ahead and cook and eat their sacrifices that they would have made to Him, because they are unacceptable to Him. The LORD leaves no doubt who He is here, emphasizing that He is the God of Israel.
Verses 22-23: Offerings … sacrifices … Obey: Here is a crucial emphasis on faithful obedience (Compare Joshua 1:8; 1 Sam. 15:22; Prov. 15:18; 21:3; Isa. 1:11-17; Hosea 6:6; Matt. 9:13).
Nor commanded: Bible writers sometimes use apparent negation to make a comparative emphasis. What God commanded His people at the Exodus was not so much the offerings, as it was the faithful obedience which prompted the offerings. (See this comparative sense used elsewhere in Deut. 5:3; Hosea 6:6; 1 John 3:18).
This was the sum and substance of what was then commanded, even obedience to the moral law. This was the main and principal thing enjoined, and to which the promise was annexed.
Obey my voice: The word of the Lord, His commands, the precepts of the Decalogue (Ten Commandments). Obedience which was preferable to the sacrifices of the ceremonial law (see 1 Sam. 15:22), wherefore it follows:
And I will be your God, and ye shall be my people: The meaning is, that while they were obedient to Him, He would protect them from their enemies, and continue them in their privileges and blessings, which He had bestowed upon them as His peculiar people.
And walk ye in all the ways that I have commanded you: Not only in some of them, but in all of them. Not merely in the observance of legal sacrifices, but chiefly in the performance of moral actions. Even in all the duties of religion, in whatsoever is required in the law, respecting God or man.
That it may be well unto you: That they might continue in the land which was given them for an inheritance, and enjoy all the blessings promised as a reward for their obedience.
We know that God promised blessings to His people if they obeyed Him, and curses if they did not. This all began with the promises to Abraham. The ordinances and laws God gave were for the benefit of man. The sacrifices were also for man to express thankfulness to God for the provisions God had made for him. Some of the sacrifices were to bring forgiveness for sins. All were for man's benefit. We will understand this better, if we remember the great sacrifice that Jesus made for us. It was not for Jesus' benefit the sacrifice was made, but for man's. If man had never fallen, there would have been no need for sacrifice. Look with me at one Scripture that expresses the same thought:
1 Samuel 15:22 And Samuel said, Hath the LORD delight in burnt offerings and sacrifices, as in obeying the voice of the LORD? Behold, to obey better than sacrifice, to hearken than the fat of rams.
To understand this more fully, study the book of Leviticus. God will not be our God if we have other gods, He must be the only One or He will not be our God at all.
They were stubborn as in Jer. 3:17.
Went backward and not forward: The whole sacrificial system, even at its best, to say nothing of its idolatrous corruptions, was accordingly, from Jeremiah's point of view, a retrograde
movement. The apostasy of the people in the worship of the golden calf involved a like deflection, necessary and inevitable though it might be as a process of education. From the first ideal government, based upon the covenant made with Abraham. i.e., upon a pure and spiritual theism, the emblems and ordinances of which, though shadows of good things to come, were in themselves weak and beggarly elements (Heb. 10:1; Gal. 4:9).
Man, by nature is sinful. The example of this that stands out to me the best is the children of Israel headed for the Promised Land. God miraculously brought them out of Egypt with the 10 plagues He brought on Egypt. This alone should have convinced them that He was truly God, and there were no others. He parted the Red Sea and took them over on dry land. He had Moses strike the Rock and water enough for the millions of people sprang forth. They still did not believe. They made the golden calf to worship. What does God have to do for man, before man realizes who God is? It appears man is so set on sinning, that he ignores all the evidence and follows the desires of his flesh.
That is, in all generations; ever since their first coming out of Egypt, they had been disobedient to the commands of God. And had walked after their own heart's lusts, and had gone backward, and not forward. For this is not to be connected with what follows:
I have even sent unto you all my servants the prophets, daily rising up early, and sending them: Which should be rendered, although God has sent; which is an aggravation of their sin, that they should continue in their disobedience. Though the Lord sent to them to exhort and warn them, not one, or two, of His servants the prophets, but all of them, who daily rose early in the morning, which denotes their care and diligence to deliver God's message; and which, because they were sent of the Lord, and did His work as He directed them, it is attributed to Himself. And of these, there was a constant succession; from the time of their coming out of Egypt unto that day, which shows the goodness of God to that people, and their slothfulness, hardness, and obstinacy.
(Compare verse 13).
God heard their cry in Egypt and sent Moses to their rescue. God sent judges, prophets and holy men, but they would not believe. They were so caught up in the desires of the flesh, they would not listen to the warnings of God.
Speaking by the prophets.
Nor inclined their ear: To what was said to them; would not listen to it, and much less obey what was commanded them.
But hardened their neck: And so became stiffnecked, and would not submit to bear the yoke of the law.
They did worse than their fathers: Every generation grew more and more wicked, and went on to be so until the measure of their iniquity was filled up (hence it follows in verse 27).
It seems the sins got worse with every generation. It was almost as if they were trying to outdo their fathers. The hardening of their neck just meant they were too stubborn to learn.
Before mentioned in the chapter: exhortations to duty, admonishing sins, promises and threats.
But they will not hearken to thee: So as to reform from their evil ways, and do the will of God. They will neither be allured by promises, nor awed by menaces.
Thou shalt also call unto them: With a loud voice, showing great vehemence and earnestness. Being concerned for their good, and knowing the danger they were in.
But they will not answer thee: This the Lord knew, being God omniscient. And therefore, when it came to pass, it would be a confirmation to the prophet of his mission. And being told of it beforehand, was prepared to meet with and expect such a reception from them. So that he would not be discouraged at it. And at the same time, it would confirm the character given of this people before.
I feel so sorry for Jeremiah here. He brings the message from God to these people and they will not listen or believe. How discouraging can this be? Noah had the same problem while he was building the Ark. He preached of the coming disaster but never had anyone believe him or change his ways. It is not the obligation of the messenger to make them believe, it is enough that he brings God's message to the people. It is their obligation to believe.
Having found by experience, after long speaking and calling to them, that they are a disobedient and incorrigible people.
This is a nation that obeyeth not the voice of the LORD their God: Who, though the LORD is their God, and has chosen and avouched them to be His special people, whom He has distinguished by special favors. Yet what He says by His prophets they pay no regard unto, and are no better than the Gentiles, which know not God.
Nor receiveth correction: Or instruction; so as to be reclaimed, and made the better. Neither by the word, nor by the rod; neither had any effect upon them.
Truth is perished, and is cut off from their mouth: Neither faith nor faithfulness is in them. Nothing but lying, hypocrisy, and insincerity.
Jeremiah says exactly what God tells him to. He says: you do not want the Truth. They have believed a lie. They do not want help.
Cut off thine hair: This is a sign depicting God's cutting the nation off and casting them into exile. Ezekiel used a similar illustration by cutting his hair (Ezek. 5:1-4). God never casts away the genuinely saved from spiritual salvation (John 6:37; 10:28-29).
Cast it away: it is not to be reserved, as sometimes men and women both do for some use; but to be cast away, and as a thing good for nothing. And thus, it may agree with the church's lamentation, (Lamentations 5:16); for it is not here exhorted to as a token of repentance, but as a threatening of judgments.
They were to cut off their hair in mourning. It was a custom of the people when they took a Nazarite vow, to grow their hair long and then cut it and cast it away. God has rejected and forsaken them. He wants no sacrifice to Him from them anymore.
Meaning not a single action only, but a series, a course of evil actions. And those openly, in a daring manner, not only before men, but in the sight of God, and in contempt of Him, like the men of Sodom (Gen. 13:13).
They have set their abominations in the house which is called by my name, to pollute it: That is, they have set their idols in the temple. Even king Manasseh set up a graven image of the grove (2 Kings 21:7), which looked, as if it was done on purpose to defile it.
It appears Manasseh had built altars for all the host of heaven. This is an abomination, a revolting sin in God's sight because the very first commandment is, Thou shalt have no other gods before me.
Verses 31-32: The full scriptural picture concerning this Canaanite abomination makes it clear that Tophet was a sacred enclosure in the valley of the son of Hinnom, where the heinous child sacrifice (burnt alive in fire to a false god, Molech) was carried out (compare 19:5-6; 32:35; 2 Kings 23:10; and see the notes at 2 Kings 16:3-4 and 2 Chron. 28:3). Archaeological confirmation concerning the nature of the sacrifices carried out in a Tophet comes from the excavations at the Phoenician colony of Carthage.
Burn their sons and their daughters in the fire: Though God forbade this atrocity (Lev. 18:21; 20:2-5; Deut. 12:31), Israelites still offered babies as sacrifices at the high places of idol worship (Tophet), in the valley of the son of Hinnom (south end of Jerusalem). They offered them to the fire god Molech, under the delusion that this god would reward them (see note on 19:6).
This is the worship of Molech which was strictly forbidden. They practiced human sacrificing of their children to this false god.
Valley of slaughter: God renamed the place because great carnage would be forthcoming in the Babylonian invasion.
We realize from this, that this was a common thing and many children were killed. It would be correct to name it the valley of slaughter.
That is, those which remain unburied, for which there will be found no place to bury them in. All places, particularly Tophet, being so full of dead bodies; not to have a burial, which is here threatened, was accounted a great judgment.
And none shall fray them away: or frighten them away. That is, drive away the fowls and the beasts from the carcasses. The sense is either that there should be such a vast depletion of men that there would be no one left to do this, and so the fowls and beasts might prey upon the carcasses without any disturbance. Or else, those that were left would be so devoid of humanity, as not to do this for the dead.
In Deuteronomy 28:25, we read of this very thing.
Signifying that the devastation should not only be in and about Jerusalem, but should reach all over the land of Judea. Since in all cities, towns, and villages, would cease:
The voice of mirth, and the voice of gladness: Upon any account whatever; and instead of that, mourning, weeping, and lamentation.
The voice of the bridegroom, and the voice of the bride: No marrying, and giving in marriage, and so no expressions of joy on such occasions. And consequently, no likelihood at present, of re-peopling the city of Jerusalem, and the other cities of Judah.
For the land shall be desolate: Without people to dwell in it, and till it. The Septuagint, Syriac, and Arabic versions read, The whole land.
The only thing we need to be reminded of here, is that this punishment comes from God. Babylon may be the instrument that God uses to carry this out, but the judgement is from God. This is the curse God brings on His children who do not obey Him and who go after strange gods. This is speaking of total destruction. There would be no happiness at all, only desolation.
1. The word that came to Jeremiah from the .
2. What did God tell Jeremiah to do in verse 2?
3. Who was the message for?
4. Why had God chosen this particular place to speak to the people?
5. What would they have to do for God to cause them to dwell in this place?
6. What are they really saying, when they say, the temple of the LORD?
7. What were some of the things mentioned they must change?
8. They were believers in _ only.
9. Blessings were for those who God.
10. Name some of the sins verse 9 mentions.
11. What was the wrong idea they had about their sins?
12. What does water baptism symbolize?
13. I no longer live, but liveth in me.
14. What did God say, they thought His house had become?
15. Where are two other places (in the Bible), you can read the same thing?
16. Why should Christians live holy lives?
17. What happened to the place the Ark had been housed (at Shiloh)?
18. Where was Shiloh located?
19. The word Shiloh was not just a place, but was also, a name for .
20. What does verse 14 say, God will do to His house He had given them?
21. Who had God cast out of His sight, previously?
22. Who is Ephraim, in verse 15, speaking of?
23. Why was Jeremiah not to intercede for them?
24. What did God bring Jeremiah's attention to (in verse 17)?
25. Who were involved in this false worship of the queen of heaven?
26. Who will God pour His fury out on?
27. What makes a husband more furious than anything else?
28. What is God telling them to do with their sacrifices?
29. What was more important to God than their sacrifices?
30. How did they respond to God's warnings?
31. What does God have to do, before man will recognize Him as God?
32. Who had God sent to them to warn them?
33. What did He mean by hardened their neck?
34. Why does the author feel sorry for Jeremiah?
35. What is the obligation of the messenger?
36. In verse 29, what are they to do with their hair they cut off?
37. What had Manasseh done that was spoken of in verse 30?
38. What was the valley of Tophet changed to?
39. The sacrificing of their children was the worship of the false god .
40. What is the only thing we need to be reminded of in verse 34?
Verses 1-3: As a mockery, God would allow this desecration, spreading the bones of the dead Jewish leaders before Judah's god (the sun, the moon, and all of the host of heaven), which were of no help in time of need.
Bring out the bones: Conquerors would ransack all the tombs to gain treasures and then humiliate the Jews by scattering the bones of all, including the rich and honored in open spaces, as a tribute to the superiority of their gods (verse 2).
We see in this Scripture they had no regard for the bodies of the dead. It did not matter whether it was the bones of some official in the government or some high official in the temple, they did not bury their bodies. They just left them to the vultures. It appears also from this, they might have even robbed some of the graves and brought their bones out too. This is showing total disgust and disregard for the people of Judah and Benjamin.
The stars refers to the host of heaven. This shows not only that they should be publicly exposed; but, as it refers to their idolatrous worship of the sun, moon, and stars, that these deities will not be able to help them. As they could not prevent their dead bodies being dug up, so neither could they order or cause them to be gathered together and buried again.
Whom they have loved: Whereas they ought to have loved the Lord their God, and Him only. It means an idolatrous love of and affection for them; and not the love of them, as objects for use and delight. Otherwise the light of the sun, moon, and stars, is splendid, and their influence great; and a pleasant thing it is to behold them, and especially the sun, the fountain of light and heat.
And whom they have served: more and besides the Creator, whom they should have served, the Lord of hosts, and Him only.
And after whom they have walked: Not in the natural and literal sense, but in a religious one, as is next explained.
And whom they have sought: For advice and counsel, and by making their prayers and supplications to them.
And whom they have worshipped: By bowing the knee. By offering sacrifices, and burning incense, and putting up petitions to them. By trusting in them, and expecting good things from them (2 Kings 21:3).
They shall not be gathered, nor be buried: Meaning, the bones that are brought out of the graves, having been scattered about, would not be collected together again, or replaced in their sepulchers.
They shall be for dung upon the face of the earth: That is, they shall lie and rot upon the face of the earth, and crumble into dust, and become dung for the earth (see Psalm 83:10).
The reason God allowed this, was so they could be placed in front of all these things they had worshipped falsely. It was to show that the sun, moon, and stars, and all the idols of false worship had no power to revive them. They were left to decay. Their bodies came from the earth and they would decay and return to that earth.
By them that should be alive in those times, who would be carried captive into other lands. And be exploited and made to suffer greatly, by the nations among whom they should dwell (see Rev. 9:6). The Septuagint version, and those that follow it, make this to be a reason of the former, reading the words thus, because they have chosen death rather than life (see Deut. 30:19). But the other sense is best, which is confirmed by what follows:
By all the residue of them that remain of this evil family: The nation of the Jews has become very corrupt and degenerate. So, the people of Israel are referred to as an evil family (Amos 3:1). Now it is foretold, that those which remained of that people, who died not by famine, or were not slain by the sword. Yet should be in such a miserable condition, as that death would be more preferred to them than life.
Which remain in all the places whither I have driven them, saith the LORD of hosts: For, though they were carried captive by men, yet it was the LORD's doing, and a just punishment upon them for their sins.
Even the fate of the dead was better than the fate of those left living. They would be taken into a foreign country as slaves. Death would have been welcomed. Notice again, this judgement is from God.
Jeremiah spoke of the natural instinct of one who falls, to get up, and one who leaves, to return, but Judah did not possess this instinct.
These people had not just committed a single sin against God. They had taken on the sinful way of life. They were not repentant at all. God may turn away from them for a moment because He cannot bear to look upon sin, but He is always ready to accept their repentance. It is not a natural thing for a person to fall and not get back up. This can be in the spirit as well as in the flesh. God will help them arise if they repent and turn to Him.
These people fell into sin, and rose not again by repentance. They turn away from the good ways of God and religion, and return not again. They backslide from and revolt against the LORD, and they continue in their revolt and rebellion. Their backsliding is an everlasting one; there is no hope of their repentance and recovery. It is a vehement and passionate expostulation about the people of the Jews, founded upon the former general observation, showing them to be the worst of all people. It is a common saying, it is a long lane that has no turning. But these people, having departed from the Lord, return no more. A very learned man renders the words, why does Jerusalem turn away this people with an obstinate aversion? that is, the rulers and governors of Jerusalem, as in Matt. 23:37. Or rather thus, why does a stubborn aversion turn away this people, O Jerusalem? And so, they are an address to the magistrates and inhabitants of Jerusalem.
They hold fast deceit: Practice it, and continue in the practice of it, both with God and man.
They refuse to return: To the LORD, to His worship, and to the right ways of holiness and truth, from whence they had erred (see Jer. 5:3).
(See note on 2:19).
The word perpetual tells it all. They have continued in sin. Their backsliding is not for a moment but is a continuous thing. They have deliberately rejected the God of their Fathers. They should see the error of their ways and turn back to God. They are too stubborn to ask for God's help. They cling to their belief in false gods. They have believed a lie.
Verses 6-7: Unlike birds, whose instincts guide them to know the seasons (appointed times), and fly in the right direction, the people did not have enough sense to discern the judgment of the LORD and treat it as a reason to repent and change their ways.
God, before passing sentence, carefully listens to the words of the people; compare Gen. 11:5, where the divine judgment is preceded by the Almighty going down to see the tower.
Not aright: Or, not-right; which in the Hebrew idiom means that which is utterly wrong.
No man repented: The original phrase is very striking: No man had pity upon his own wickedness. If men understood the true nature of sin, the sinner would repent out of immense pity upon himself.
As the horse rusheth: Literally, overfloweth. It is a double metaphor; first, the persistence of the people in sin is compared to the fury which at the sound of the trumpet seizes upon the war-horse. And then its rush into the battle is likened to the overflowing of a torrent, which nothing can stop in its destructive course.
A horse goes into battle without thinking, because he goes wherever his rider directs him. This is true with these people. They rush into sin like the horse that does not think rushes into battle. They have their ears of understanding closed off to the message God sends them. They are on the road of sin, and have no intentions of turning around. They do not stop and consider what is happening. They do not repent of their sins. Jeremiah heard and obeyed, but they just heard words which meant nothing to them.
I.e. in the air, which is often called heaven, where the birds fly (Psalm 8:8; compare Jer. 7:33), who possibly observe the fit time by the temperature of the air.
Knoweth her appointed times: i.e. observes the several seasons of her going and coming by some natural instinct, and this is said of the stork.
Observe the time of their coming: The same thing showing in these several fowls that they know also their seasons.
But my people know not: This notes the great stupidity of His people, seeming not to have as much sense in them as the birds in the air. Not knowing their summer of prosperity, to make good use of God's favors, nor the winter of adversity, either to prevent or remove the wrath of God that hangs over their heads (Isa. 5:12; Luke 19:42, 44). They know not their time for repentance, and making their peace with God. Compared also, on the same account, to the beasts of the field (Isa. 1:3). And thus, Christ upbraids the Pharisees (Matt. 16:2-3).
The judgment of the LORD: Either God's vengeance in general, or particularly hovering over Jerusalem and Judea. Or rather, the manner of God's dispensations with them.
Even animals know their appointed times, but man who has the gift of common sense does not even stop to consider the LORD. An animal follows the instincts God has given him. Even though all of this happened to these people of God, they never once considered that they brought it on themselves with their sins.
Verses 8-12: The people did not know how to blush (had no shame), because they had rejected the word of the LORD. Rather than living faithfully and teaching the truth, Israel's spiritual leaders had healed the hurt of the daughter of my people slightly, the equivalent of putting a bandage on a deep, open wound.
Verses 8-9: Judah's wise men show the shallowness of their misdirected wisdom by rejecting their basic commitment to the word of the LORD (compare 9:12-14 with Psalms 119:9-16, 89:112; Prov. 1:7; 15:33). The office held by the scribes was an old one by Jeremiah's day. It must have existed early in Israel, but seems to be little noted as a particular profession before the time of Hezekiah (2 Kings 18:18; compare Prov. 25:1). In Judah, scribes appear to have been organized into distinct families or guilds (1 Chron. 2:55), and were certainly active in Jeremiah's time (2 Chron. 34:13). Unfortunately, the mere handling of God's Word is no guarantee of spiritual fidelity. The Word must master its readers and become part of their lives. In the New Testament times, the scribes were condemned by Jesus for partaking of a corrupt society (compare Matt. 23:13-36).
These things considered, where is your wisdom, when you see the very fowls of the air are not as stupid as you are? He speaks either to princes and priests, or to the whole body of the people.
The law of the LORD is with us: This may be referring to all the people in general, or more specifically to the priests, with whom it was entrusted (Deut. 33:10; Mal. 2:7). They were accustomed to boast much of the law, as well as of the temple (Jer. 18:18; Rom. 2:17, 23).
In vain made he it: For any use they made of it, they might have been as good without it. God needed not to have given them His law (Hosea 8:12).
The pen of the scribes is in vain: Neither need it ever have been copied out, divulged, and conveyed down to them by the scribes (Deut. 17:18). Or the prevarications and collusions these lawyers used in the false interpretation of the law, wherein they sided with the false prophets, should be in vain. A scribe was a teacher, one well versed in the Scripture, or esteemed so.
These were not the heathen of the world but God's chosen people. They say they know the law. They believe that just the knowledge of the law will save them. To be able to memorize the law of God would be of no use at all, unless they understood the meaning of those words and diligently followed them. The pen of the scribes wrote the law in book form for them to read. It would be in vain to read it without understanding it. By the law, no man is saved.
Galatians 3:11 But that no man is justified by the law in the sight of God, evident: for, The just shall live by faith.
Abraham should have been their example. His faith in God was counted unto him as righteousness.
Ashamed of the wisdom of which they boasted, when it would appear to be folly, and unprofitable to them.
They are dismayed and taken: Frightened at the calamities coming upon them, and taken as in a snare, as the wise sometimes are, in their own craftiness (Job 5:13).
Lo, they have rejected the word of the LORD: Sent by the prophets, which urged obedience to the law. And is the best explanation of it; but this they despised, and refused.
And what wisdom is in them? To condemn that, which, if attended to, would have been profitable to them, and the means of making them wise unto salvation. Let them therefore boast of their wisdom ever so much. It is certain there can be none in persons of such a spirit and conduct.
The wisdom they possessed was of the world. Their wisdom is of nothing. The real wisdom that is a gift from God and comes when we fear and reverence God. The wisdom (verse 9 is speaking of), is not of God, but from the world. That kind of wisdom is worth nothing at all.
Verses 10-12: These verses are almost identical with Jer. 6:12-15.
To strangers or to the Gentiles. There was nothing that could be more disagreeable to the people of Judah, or a sorer punishment, of a worldly nature.
And their fields to them that shall inherit them: Or, to the heirs. And who should possess them as if they were their true and rightful heirs.
For everyone from the least even to the greatest is given to covetousness, from the prophet even unto the priest everyone dealeth falsely: Covetousness and false dealing, which prevailed in all ranks and orders of men among them, were the cause of their ruin. Covetousness is the root of all evil; and to deal falsely, or lie, as the words may be rendered, is diabolical and abominable in the sight of God. And especially in men of such characters, who were to preach truth to others (Jer. 6:13).
Their wives were taken by the Babylonians. The land and goods go to the victor. In this case, the victor is Babylon. The reason for this judgement from God, was the fact that Judah was a sinful nation. Sin had even entered the temple. A few hundred years later, Jesus will tell the priests in the temple that the laws they practiced were their own, not God's. This was the case here as well. They had twisted the law to fit their own needs. It was no longer recognizable as God's law.
The temple priests were crying peace when war was at the door. The only true peace comes when Jesus sets up His kingdom of peace.
This verse is almost identical with Jeremiah 6:14.
They have been put to shame because they have committed abomination; yet they take not shame to themselves, ashamedness they know not. Therefore, they shall fall amongst them that fall: in the time of their visitation they shall stumble.
They had committed so many sins, they had forgotten what it was. Their conscience had been seared over. The more they sinned, the less they recognized sin for what it was. Judgement begins at the house of God. When Jesus judges the world, there will be many that will cry out to Him and say, didn't we do this or that, in Your name, and He will say, Get away from me, I never knew you. It will not matter how big the church was that you pastored; if your heart is not right with God, you will be cast down by Jesus. This was the same thing here.
The Lord expected His people to produce fruit. True faith always expresses itself in actions (Matt. 21:19; Luke 13:6).
God had miraculously fed them, but that will be no more. In some sense they were the branches, but they produced no fruit. I believe in this, God is speaking of cutting off their source of help from Him. Now God will not look upon them or care for their needs. The things of nature would no longer cooperate with them. This is like the curse on the ground spoken of in Genesis.
Verses 14-16: In vain, Jeremiah urged the people to wake up to what was happening. Already God's judgment was becoming apparent, but these warnings were ignored.
In the country, where were barrenness and want of provisions. In the villages and un-walled towns, where they were exposed to the spoils and ravages of the enemy.
Let us be silent: Not assault the enemy, but merely defend ourselves in quiet, until the storm blows over.
Put us to silence: Brought us to that state where we can no longer resist the foe; implying silent despair.
Water of gall: Literally, water of the poisonous plant, perhaps the poppy (Jer. 9:15; 23:15).
This is certainly a bitter cup that they must drink. Remember they brought it on themselves by being unfaithful to God. They are in silence because they know it is true, and there is nothing left for them to say. They could have fled south as they had been warned to, but they just sat and let it happen. I believe they thought God would NOT allow this to happen to them.
Jeremiah 8:15 We looked for peace, but no good for a time of health, and behold trouble!
Upon the persuasion of our prophets, we expected that these troubles would never come, but that all would be well. But we find ourselves merely deluded by them. We looked so long, till even our eyes failed us, but we see no remedy for us (Lam. 4:17), a metaphor. In scripture, miseries are often compared to diseases, and deliverances to healing (Deut. 32:39; Psalm 103:3; Jer. 33:6).
Remember, their leaders had cried peace. They believed the leaders and thought peace was on its way. They never once dreamed of the trouble that would come. They never even bothered to repent and seek God's face.
Dan: The territory of this tribe was on the northern border of the land, where the invasion would begin and sweep south.
This was a mighty army of horses and men that came to devour the land. Fear rose up in the people, when the horses got near enough for them to hear them snorting and neighing. The sad thing is, it was too late to run or even to repent. Everything was destroyed.
Send serpents: This is a figurative picture of the Babylonian invaders.
God's picture of judgment here, makes us recall the punishment of His people during the Exodus (Num. 21:6), when stinging vipers bit the wanderers and drove them to look upon the bronze serpent on a pole, an Old Testament prefiguring of Christ's sacrifice on the cross (John 3:14).
The serpents that God sent were both physical, and of a figurative nature. It appears that vipers (very poisonous snakes), roved through the land biting people. Similarly, the army of invaders were like serpents. Look with me at another time when God sent serpents:
Numbers 21:6 And the LORD sent fiery serpents among the people, and they bit the people; and much people of Israel died.
Notice also why they came and who sent them in the following Scripture:
Numbers 21:7 Therefore the people came to Moses, and said, We have sinned, for we have spoken against the LORD, and against thee; pray unto the LORD, that he take away the serpents from us. And Moses prayed for the people.
God controls the serpent the same as He controls everything else.
Jeremiah 8:18 I would comfort myself against sorrow, my heart faint in me.
Either naturally, by eating and drinking, the necessary and lawful means of refreshment. Or spiritually, by reading the word of God, and looking over the promises in it.
My heart is faint in me: At the consideration of the calamities which were coming upon his people; and which were made known to him by a spirit of prophecy, of which he had no room to doubt. So the Targum takes them to be the words of the prophet, paraphrasing them, for them, saith the prophet, my heart grieves.
Even though God had told Jeremiah ahead of time about all the problems, Jeremiah still felt great sorrow for these people. He was known as the prophet of sorrows. Jeremiah had not planned to grieve, but it was more than he could endure. His heart was broken.
Far country: This is the cry of the exiled Jews that will be heard they are taken captive into Babylon. They will wonder why God would let this happen to His land and people.
The people of God have provoked God to bring this terrible punishment on them, the temple, and the land, by worshipping false gods. They cry out because of their loss, not because they have repented. God never leaves Zion. Zion as we have said before, is the mount in Jerusalem, but is also God's church. God never leaves the church. The answer for them or us, is repent and come back to God.
Verses 20-22: We are not saved: The coming devastation is compared with the hopeless anguish when harvest time has passed but people are still in desperate need. Jeremiah identified with his people's suffering (verse 21), as a man of tears (compare 9:1), but saw a doom so pronounced that there was no remedy to soothe. There was no healing balm, the kind in abundance in Gilead (east of the Sea of Galilee), and no physician to cure (compare Gen. 37:25; 43:11).
Jeremiah is overcome with grief for his people. As the passing of a harvest season that failed to produce fruit gives rise to despair for the availability of food, so the passing days without repentance in Judah made destruction inevitable. Jeremiah was dismayed and cried out for its healing balsam (compare Gen. 37:25).
Jeremiah 8:20 The harvest is past, the summer is ended, and we are not saved.
Which was in the month of Ijar as Jarchi observes, and answers to part of April and May.
The summer is ended: Which was in the month of Tammuz, and answers to part of June and July.
And we are not saved: Delivered from the siege of the Chaldeans. And harvest and summer being over, there were no hopes of the Egyptians coming to their relief, seeing winter was approaching. And it may be observed, that it was in the month of Ab, which answers to part of July and August, that the city and temple were burnt. These are the words of the people of the Jews, despairing of help and salvation. So the Targum explains, the congregation of Israel said, the time is passed, the end is up, and we are not redeemed.
The captivity of this people is not for just a season, but for many years. We know at the end of harvest the people rested, but there will be no rest for them. They have not been delivered from captivity. The children of Israel waited 400 years or more for God to send them a deliverer to bring them out of Egypt (world). This captivity will be shorter, but will not be over in one year.
Verses 21-22: The daughter of My people (8:11, 19, 21-22), represented all the people of Judah. Balm was a medicine taken from the bark of a tree and was one of the primary exports from Judah.
Now the prophet again speaks in his own person. He is crushed in that crushing of his people. His face is darkened, as one that mourns. (Compare Psalm 38:6; Joshua 5:11).
The word translated black here, implies mourning. The mourning was great. It appeared to be the blackest time in their history. It was difficult to see any hope for them. Astonishment is speaking of surprise at the terribleness.
No physician there: i.e., in Gilead. Balm used to grow in Israel for the healing of the nations. Her priests and prophets were the physicians. Has Israel then no balm for herself? Is there no physician in her who can bind up her wound? Gilead was to Israel what Israel spiritually was to the whole world.
Why then is not the health … recovered? Or, why then has no bandage, or plaster of balsam, been laid upon my people?
We see a people who seem to be desolate without hope. The balm of Gilead was a substance with healing power in it. It was very expensive. I think of the Aloe-Vera plant when I see this mentioned. You can squeeze a little juice out for a burn or rash, and it is very helpful. The only medicine that would help them would come from the great Physician (Jesus). Their illness was spiritual. They must seek God anew. They will not recover until they repent of their false worship and turn to God.
Waters … tears: Jeremiah cared so deeply that he longed for the relief of flooding tears or a place of retreat to be free of the burden of Judah's sins for a while.
We see from this why Jeremiah was thought of as the weeping or mourning prophet. His body did not produce enough tears to be sufficient to take care of the grief he felt over Jerusalem and God's family. These were people Jeremiah had prophesied to. He felt close to their sorrow.
A lodging place of wayfaring men: Simple square buildings with an open court were built in remote areas to accommodate caravans. Though it would be lonely and filthy in the wilderness, Jeremiah preferred it to Jerusalem so as to be removed from the moral pollution of the people, which he described in verses 3-8; (see note on 6:11).
The LORD is tired of dealing with these sinful people. It is as if He is saying, put them away from decent people. Put all the sinners together out in the desert away from those people they might influence. They are adulterers and treacherous men. They should not be in the main stream of society.
Verses 3-6: God made a case to His people that their treatment of Him would inevitably affect their treatment of each other. Failure to acknowledge God (through deceit they refuse to know Me), leads to a general lowering of all righteous behavior (Hosea 4:1-2).
Their tongues were like bows, and their lying words like arrows, which they directed against persons to their injury (see Psalm 11:2). Or, like their deceitful bow; to which the Targum agrees. They teach their tongues words of falsehood, they are likened to a deceitful bow. Most agreeably to the accents the words may be rendered, they bend their tongues, their bow is a lie; either deceitful, or carries a lie in it, and shoots one out of it.
But they are not valiant for the truth upon the earth: Which a man should do everything for, and nothing against. And which he should earnestly contend for, and not part with or give up at any rate. Not only for the truth of doctrine, for faith, as the Targum explains; for the doctrine of faith is the truth of the Gospel as it's in Christ; but for truth between man and man, for veracity, rightness, and integrity.
For they proceed from evil to evil: From one sin to another, growing worse and worse, as wicked men and deceivers usually do. Kimchi observes, it may be interpreted, as of evil works, so of the evil of punishment, from one evil of the enemy to another. Or this year they are smitten with blasting, another with mildew, or with the locust, and yet they turn not from their evil ways.
And they know not me, saith the LORD: The God of truth, and without iniquity, and who will severely punish for it. They did not serve and worship Him as the only LORD God. The Targum says, the knowledge of my fear they learned not (see note on 5:10).
God has given up on changing them and says just let them lie to each other and cheat each other; put them away. This reminds me of what society does to criminals today. In a sense, at the end of the Gentile age, this is just what happens. Jesus locks the devil up for a thousand years so he cannot deceive the people anymore.
Better rendered friend, or companion (as in 2 Sam. 16:17), here and in the next verse. Showing the general corruption will be so malignant, that one friend will betray another; no faith in friends.
Will utterly supplant: Wholly given to it; Hebrew, supplanting means to take the place of, often in a sneaky way. Will supplant; means replace. Trampling them under their feet. Noting their oppression, which they exercise in all manner of ways, as in the next verse, both by fraud and force. Like the interpretation that Esau puts upon Jacob (Gen. 27:36). Not only such as are near in habitation, pretending neighborhood and friendship, but near in relation, even a brother will circumvent. No respect to blood, arguing them to be monstrous in nature, putting off humanity. The word is here in allusion to Jacob, who had his name from supplanting; a metaphor taken from the sole of the foot (Gen. 25:26).
Walk with slanders: Carrying tales and reports up and down, whether true or false, disturbing the peace of neighborhood (Jer. 6:28). And against the law of God (Lev. 19:16).
It was not only a dangerous thing then to put your trust in relatives and friends, but it is dangerous now as well. Mankind will let you down. The only One you can really trust is God. Neighbors slander each other and brothers are jealous and hold their brothers back, afraid they will get ahead.
Proverbs 3:5 Trust in the LORD with all thine heart; and lean not unto thine own understanding.
In conversation, with lying words; and in trade and commerce, by art and trickery.
And will not speak the truth: With respect to facts they report, or goods they sell.
They have taught their tongue to speak lies: And become so accustomed to lying that they cannot do otherwise. It is as if it was natural to them.
And weary themselves to commit iniquity: Spared no pains to come at it, nor any in it, and go on even to weariness; are more laborious and indefatigable in committing sin than good men are in doing good; which shows great folly and stupidity. The Targum says, they are become foolish, they have erred.
Verses 4 and 5 above, are both speaking of people who are not following after God. God's people should be trustworthy. This is speaking of a generation that is not interested in the principles God has taught, and are living worldly lives. The world deceives to get ahead. They cheat, steal and lie to further their own cause. They are not interested in the golden rule: see Matt. 7:12. This is speaking of a people far away from God and His teachings.
Here God speaks to the prophet, to inform him that there is no hope of this people's reformation (Jer. 8:5); therefore, He expresses a deceitful people by their refusal to know Him.
Deceit: i.e. No integrity/honesty among them but deceit one to another. And hypocrisy towards Me (Psalm 109:2), and vanity for vain men (Job 35:13). Or to caution and advise Jeremiah how to behave himself among such a people, that he be very wary he be not ensnared by them (Jer. 12:6).
They refuse to know me: Hoping to shift enough by several means they think will do, they refuse to turn to Me (Jer. 8:5). Or by hearkening to their false prophets, who have all along deceived them, they obstinately reject My ways and counsels (Psalms 36:1-4; 82:5).
They lived in an area where they were all sinners. It was a way of life to lie and cheat. These people were far from God. They were worshipping idols because they would believe a lie before believing the Truth. It is a very dangerous thing to companion with those of unbelief. Whoever you are around on a regular basis, you will be like. Habitation is a place where you continually dwell.
Verses 7-9: God refines or tries His people, first for correction and improvement, second for punishment. Job understood this in the midst of his trials: But He knows the way that I take; when He has tested me, I shall come forth as gold (Job 23:10).
The prophet, speaking in the name of Jehovah, falls back upon the imagery of Jer. 6:28-30; Isa. 48:10. The evil has come to such a point, that nothing is left but the melting of the fiery furnace of affliction.
For how shall I do for the daughter of my people?: The phrase throws us back upon Jer. 8:21-22. The balm of Gilead had proved ineffectual. The disease required a severer remedy.
Melting has to do with refining. It is well known if you melt silver or gold, the impurities come to the top. The refiner skims the dirt/impurities off and then you have near pure metal. This is what is being said here. The heat is applied to them to purge their sins away. All purging is done to help the one purged. God loved them so much, He would cause them to suffer a while to purify them.
Before in Jer. 9:3, the tongue was compared to a bow, i.e. ready prepared, and furnished with materials contriving their wickedness (Psalm 11:2). And here to an arrow shot out, actually executing what they have designed. Some translate it a murdering arrow. It speaks deceit; never speaking what they mean, that thereby they may easily deceive the credulous. A double tongue, speaking fair words when they mean to destroy.
It speaketh deceit: Deceitful words, by which men are imposed upon, and are led into wrong ways of thinking and acting.
One speaketh peaceably to his neighbor with his mouth: Salutes him in a friendly manner; wishes him all health, peace, and prosperity. Professes a sincere and cordial friendship for him, and feigns a strong affection to him.
But in heart he layeth his wait: To draw him into snares, and circumvent, trick, and defraud him.
We see from this that these people have evil hearts, out of which come deceitful words. We are what is in our heart. The tongue expresses the thoughts of the heart. A wicked tongue then, means we have a wicked heart. In the verse above, the neighbor pretends to be a friend, but in his heart, he hates. This is a two-faced person.
Proverbs 26:23 Burning lips and a wicked heart a potsherd covered with silver dross.
He appears from the outside to be pure, but he is just covering his deceit. The tongue is a piercing weapon when used against someone.
The Targum adds, To bring evil upon them.
Shall not my soul be avenged on such a nation as this?: The Targum explains, or of a people whose works are such, shall I not take vengeance according to my pleasure? (See Jer. 5:9).
The world does not see these sins. The people cover them up, but God looks at the heart of man. A nation of people like this should not be called by God's name. They do not do the ways of God, so they are not representing Him on the earth.
Because of the desolation of them. Because there is no pasture upon them, nor flocks feeding there. Or concerning them, as in the Arabic version; or upon them, in order to cause the lamentation to be heard further. But the former sense seems best, as appears by what follows: The Septuagint, Syriac, and Arabic versions, read it as an exhortation to others, take up a weeping: but they are the words of the prophet, declaring what he would do.
And for the habitations of the wilderness a lamentation: For the cottages of the shepherds, erected for their convenience. To look after their flocks, feeding on the mountains, and in the valleys. For the wilderness does not denote barren places, but pastures.
Because they are burned up: By the fire of the Chaldeans, who burnt the cottages, and drove off the cattle.
So that none can pass through them: Or there is none that passes through; as no inhabitants are there, so none passes by that way; which shows how very desolate these places were.
Neither can men hear the voice of the cattle: The lowing of the oxen, or the bleating of the sheep, there being none to be heard, being all carried off. And indeed, no men to hear them, had there been any.
Both the fowl of the heavens and the beast are fled; they are gone: Or, from the fowl of the heavens to the beasts, etc. The places lying waste and uncultivated. There were no seed for the fowls to pick up, which generally frequent places where there is sowing, and where fruit is brought to perfection. And no pasture for the beasts to feed upon. Kimchi says these words are a hyperbole. The word beast, being by geometry, or numerically, fifty two. The Jews gather from this that for the space of fifty two years no man passed through the land of Judah. Which they reckon from the time that Zedekiah was carried captive, to the commandment of Cyrus.
The punishment brought upon these people hurt God worse than anyone. He is like a parent who has had to punish a child severely because of his sin. The parent grieves more than the child at the punishment. This punishment was so severe, there was nothing left.
That is, the walls and houses of Jerusalem shall be thrown down, and become heaps of stones and rubbish.
And a den of dragons: only inhabited by wild beasts.
And I will make the cities of Judah desolate, without an inhabitant: So that the calamity would be universal. Not only Jerusalem, but all the cities of the land would be destroyed, forsaken, and uninhabited.
Jeremiah is speaking this with his mouth, but we remember that the words in Jeremiah's mouth were put there by God. It is actually God speaking through the mouth of Jeremiah. This speaks of the desolation left in Jerusalem and all of Judah.
Verses 12-16: God answers the why are we suffering question with five grievances (9:13-14). One consequence of persistent sin is always persistent suffering.
Not the calamity, but the cause of it. A man of wisdom would inquire into it, find it out, and understand it. But the intimation is, that there was not a wise man among them. At least very few. There were scarcely any that took any notice of these things or were concerned about them.
And who is he to whom the mouth of the LORD hath spoken: And foretold this desolation and destruction; meaning a prophet.
That he may declare it: As from the LORD, namely, what follows:
For what the land perisheth, and is burned up like a wilderness, that none passeth through?: That is, what were the sins of the inhabitants of the land, which brought such distress upon it, and for which it became such a ruinous heap; and like the heath in the wilderness, so that it had no inhabitant, nor even a passerby. They must be some very great and abominable iniquities that were the cause of all this.
All of this was spoken by Jeremiah in time warning the people to leave before the trouble began. They had time to repent and then leave, so they would not be caught up in the destruction. Those who loved God believed Jeremiah. They were the wise men that knew Jeremiah was telling the truth. The mouth of God spoke this to all, but the great majority did not heed the warning. They stayed and witnessed their land being totally destroyed. It appears much of the damage came from fire.
The Septuagint version adds, To me. There being no wise and understanding man, nor prophet to take up this affair, and look into the cause of it. Therefore, the LORD undertakes it Himself. The question was put to them, but they not answering it, the LORD does.
Because they have forsaken my law which I set before them: In a plain and easy manner, so as to be readily understood. Yet this they attended not unto, but forsook it, neglected it, and cast it behind their backs. Kimchi's note on the phrase, before them, is not in heaven is it, nor beyond the sea is it; (see Deut. 30:11).
And have not obeyed my voice: In the law, and by the prophets.
Neither walked therein: According to it, as the LORD directed: They neither hearkened to the voice of the LORD, nor did as they were instructed by it.
What their own hearts devised, chose, and were best pleased with (see notes on Jer. 7:24).
And after Baalim: The idols of the Gentiles. These they served and worshipped, and not the true God.
Which their fathers taught them: Which was so far from excusing them, that it was an aggravation of their sin that they had continued in their wicked ways and idolatrous practices, from age to age, from one generation to another. This then was the cause of their calamity and destruction. They had forsaken the law of the LORD, and had broken that. They had chosen their own ways, and had been guilty of idolatrous practices. Wherefore the LORD had shown much longsuffering and patience with them, and would now no longer forbear as He was just and righteous in His doings.
Over and over again, God gave them the reason for bringing about this destruction. The worst thing they had done was to follow after false gods. They had committed spiritual adultery. They had left their love for God and been unfaithful to Him with these false gods.
Wormwood … water of gall: The LORD pictured the awful suffering of the judgment with wormwood, which had very bitter leaves. Their food would be bitterness, and their water as foul as gall, a poisonous herb.
The term Wormwood is also a symbolic representation of the bitterness that will fill the earth during troubled times. Not only in the land where the destruction occurred would the water be bad, but when this people are captured and carried to a foreign land, the food and water seemed a bitter dose to take.
Besides the bitter judgments of famine and pestilence during the siege, what remained of them should be carried captive out of their own land into foreign lands; nothing could be more distressing.
Whom neither they nor their fathers have known: A circumstance greatly aggravating their captivity.
And I will send a sword after them, till I have consumed them: Or men that kill with the sword, as the Targum says. It chiefly refers to those who were scattered among the Moabites and Ammonites, and especially those that went into Egypt (see Jer. 44:27).
At the time this was written, all the world except the Hebrews, were heathen. The family of Israel were the only ones who had the law of God. He had not revealed Himself to the rest of the world at this time. They were sent into strange lands. They, nor their fathers, had been acquainted with the people of these lands. Those who do not believe in God will be destroyed.
Verses 17-22: Funeral ceremonies and processions were often attended by professional mourning women (2 Sam. 14:2; 2 Chron. 35:25; Matt. 9:23), as attested by the evidence throughout the ancient Near East. So severe and widespread will be the death scene, that the female population at large will be needed in order that lamentations may be made for all the dead. Death is pictured here as an unwelcome intruder, the Grim Reaper. So numerous will be the dead that, unlike the situation in harvesting where the gatherers follow the reapers, the number of available men to bury the dead will be insufficient. Therefore, the carcases of men will lie unburied, a particularly loathsome sight to those in the ancient Near East (compare 8:2; 16:4, 6; 25:33).
The coming calamity on the people of Judah would be so great that individuals would be unable to grieve properly. The call goes out for professional mourners (cunning ), who could help in the grieving. Daughters should be taught to wail as part of their upbringing.
The punishment that was just coming upon them, as Kimchi says; or the words that the LORD was about to say unto them, as follows:
The mourning women: Hired to attend funerals, and by their skilled wailings, aid the real mourners in giving vent to their grief.
And send for cunning women, that they may come: Such as were expert in this business, and could mimic mourning well, and had the art of moving emotions/triggering sorrow with their voice and gestures.
There were people in those days (mostly women), who were paid mourners. These professional mourners were called to mourn for the whole nation. It appears there will be so much mourning needed, that there will not be enough of this group to do the job. They will call all of the cunning women to come and help them mourn.
Deliver out a mournful song, as mentioned in the Arabic version. Setting forth their miseries and distresses, and affecting their minds with them. The prophet puts himself among the people, as being a party included in their sufferings, and sympathizing with them. As well as to show the certainty of, and how soon they would be involved in them.
That our eyes may run down with tears, and our eyelids gush out with waters: Or balls of the eye, as explained in the Targum and Kimchi; these hyperbolical expressions are used to express the greatness of the calamity. And that no mourning was equal to it (see Jer. 9:1).
The main purpose of the mourning women was to stir up the emotions of the people. They would wail and cry, until all the people were stirred up and began to cry as well.
I.e. Jerusalem, spoken in the present tense, after the prophetical style, being a frequent way of the prophet's expressing the certainty of a thing. How are we spoiled! How great is our misery! Or, how come we're in such a desolate condition? Possibly expressions of the artificial mourners, or rather their real sense of it. Now it is all too late.
We are greatly confounded: Whether this is the complaint of the people forced to flee from their habitation to Jerusalem for shelter, or of Jerusalem itself, that could expect no less, it filled them with great consternation; that they who thought their houses should have continued for ever, because of God's promise (Psalm 132:10), must now forsake them (Lev. 18:25). Either their persons carried out into captivity, or have them utterly demolished by the enemy.
Zion here, could be speaking of Jerusalem. The people who are left standing after the battle, have no homes to return to. This would be true mourning for their loss.
Not the mourning women, but others who had lost their husbands and their children, and had just reason for real mourning. And therefore, they are called upon to it, not only because they were more tenderhearted than men, as Kimchi observes; or because they were more attentive to the hearing of the word of God than men. But because of the lack of men, such numbers being slain in the siege, and by the sword. And of the loss the women had sustained (see Jer. 9:22).
And let your ear receive the word of His mouth: By His prophets; so the Targum says / paraphrases, let your ear hearken to the words of His prophets:
And teach your daughters wailing: The Arabic version, a mournful song; not referring to the daughters of the mourning women; but the real daughters of those who had lost their fathers, husbands or children; since it follows:
And everyone her neighbor lamentation: Signifying that the mortality among them would be universal, not a family escaping; which is described in the next verses. This wailing and lamentation was made by responses, according to the Jews; for they say: what is lamentation? When one speaks, and all the rest answer after her, as it is written in Jer. 9:20.
It appears this is a warning of how great the destruction will be. It is saying, grief will reach every family, so teach them all to mourn.
Death is come up: The unavoidableness of the ruin is expressed metaphorically (Ezek. 21:14; Jer. 6:5). Most likely alluding to the violent and universal storming of a city (Jer. 5:10), wherein there is no respect had to sex or age. The Chaldeans are here understood by death, as bringing death wherever they come; a substitute of the effect.
To cut off the children from without, the young men from the streets: No safety within or outside. The enemy shall cut off / slay all, not only those at home, but even those that are conversing or playing in the streets, which are mostly young men and children (Jer. 6:11).
The death toll from this destruction is not just the men as it is in most battles. This death reaches the children as well as the adults. It is not just at the battlefront either. Many of the deaths occur in their homes. The mention of the palace means that even the children of the rulers are not safe.
How galling to the Jews to hear that their corpses will be trampled upon contemptuously.
This is speaking of the vast number who die and are not buried. They will be just left in the field where they die, to decay and return to the earth.
Verses 23-24: Having lamented the folly of his faithless people, Jeremiah turns their attention to the true source of wisdom â€" the LORD Himself (9:23 â€" 10:25). True wisdom was to be found in the consistent following of the three central qualities of spiritual life: Loving-kindness (the exercise of true covenant loyalty; compare the note on 1 Sam. 20:14-17), judgement (the consistent application of true justice for all), and righteousness (the maintenance of what was right in the sight of the LORD in all of life).
Two directives God gives as He uses people in His service:
(1) That they not glory in themselves or any personal achievement; and
(2) That they give the glory to God (Psalm 33-18).
The apostle Paul references this passage in 1 Cor. 1:31, to recommend glorying, or boasting, in God. A person who understandeth and knoweth God does not stop at accumulating information about God but pursues a personal relationship with Him.
The long prophecy of judgment had reached its climax. Now comes the conclusion of the whole matter that the one way of salvation is to renounce all reliance on the wisdom, greatness, and wealth of the world, and to glory only in knowing Jehovah. The wise man is, (as mentioned before in Jer. 8:9; 9:12) the scribe, or recognized teacher of the people.
Neither let the mighty man glory in his might: Not in his natural might or strength; this is of God, and is greater in some of the brutes than in men. And is what God can take away, and does often weaken it by diseases, and at last destroys it by death. Nor in moral strength, or in the power of free will; which is very weak and insufficient to do anything that is spiritually good. Nor even in spiritual strength; this is from Christ. It is only through Him strengthening His people that they do what they do. And all supplies and increase of it are from Him; and therefore, there shall be no room for self-glorification.
Let not the rich man glory in his riches: These come from the hand of God and are what He can take away at His pleasure. They are very uncertain and precarious things. These cannot profit in a day of wrath, nor deliver from death, corporeal, spiritual, or eternal. And the intention of the words here is to show, that neither the wise man with all his art and cunning, nor the mighty man by his strength, nor the rich man through his riches, could save themselves from the destruction before prophesied of. The Targum paraphrases them this way: thus saith the LORD, let not Solomon the son of David, the wise man, praise (or please) himself in his wisdom. Nor let Samson the son of Manoah, the mighty man, please himself in his might. Nor let Ahab the son of Omri, the rich man, please himself in his riches.
This just says that worldly wisdom, strength, or wealth will not save them from destruction. They will all die together.
Understandeth and knoweth me: Nothing but true knowledge of God can save the nation. Paul refers to this passage twice in 1 Cor. 1:31 and 2 Cor. 10:17.
There is only one help and He is the LORD. If the people heed the message sent to them by Jeremiah and do the things God has told them to do, they will be spared. God's nature is not to punish. His nature is lovingkindness, judgement, and righteousness. Because He is just, He must bring correction on this people. There will, however, be a remnant saved, even in this terrible time.
Or, are coming. It seems to refer to the time after the Babylonian captivity, when the punishment being threatened took place, and not before.
That I will punish all them which are circumcised with the uncircumcised: Jews and Gentiles alike. The circumcised Jews trusting in their circumcision, and being, as is said in the next verse, uncircumcised in heart, were no better than the uncircumcised Gentiles. Wherefore, both being transgressors of the law and despisers of the Gospel of Christ, are threatened with destruction (see Rom. 2:12).
Just because they were descended from Abraham and have been circumcised to prove it, will not save them. They have been living like the uncircumcised world, and they will be punished the same as them. This says to me, just because you claim to be a Christian is not enough. You must live the Christian life. Christ must indwell you to the extent that your whole being, inside and out, is Christ like. To be Christ like, saves you.
Egypt … wilderness: A preview of God's judgment of the nations is detailed in chapters 46-51.
Uncircumcised in the heart: (see note on 4:4). Jeremiah announced God's word that physical circumcision had no value unless it was accompanied by circumcision of the heart (Rom. 2:25-29).
To belong to God is not a flesh experience, it is a heart experience. The people of all the heathen lands mentioned above, were not even circumcised in the flesh. These Hebrews were circumcised in the flesh but they had not had a change of heart, which is necessary to be saved. (I call it a heart transplant). Salvation occurs in the heart regardless of who you are. My favorite Scriptures on this are the following:
Romans 10:9-10 That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.
Jew or Gentile, this is the way to heaven.
Verses 1-16: Considering the impotence of the false gods and the emptiness of false religion, men surely ought to worship the omnipotent LORD and King of nations. God's name, which is great, reveals His character and reputation. The term name became a title for God (compare Dan. 9:18-19; Amos 2:7; 9:12), and was applied in the New Testament to Christ (Acts 4:12; 5:41; 3 John 7).
Verses 1-5: God exposes idols as worthless attempts to create a substitute for Him. Any power that idols have as a governing force in people's lives is a power assigned to them, not any power they have in themselves.
Jeremiah 10:1 Hear ye the word which the LORD speaketh unto you, O house of Israel:
This forms the link that connects what follows with what precedes. The house of Israel had been told that it was uncircumcised in heart, on level with the heathen. Now the sins of the heathen, which they were disposed to follow, are set forth in words of scorn and indignation.
This is a request for Israel to listen to what Jeremiah is saying, because the words he speaks is the Word of the LORD.
For the heathen are dismayed at them: Or, though the heathen. Which is a reason why the people of God should not be dismayed at the signs of heaven, because it is a heathenish fear. Wherein they are frightened at specific conjunctions and positions of the stars, and fear that certain dreadful things will follow; and never regard the Supreme Being as the all-powerful Creator and Architect of the universe and everything in it. Yet such who have the knowledge of the true God, and a revelation of His will, ought not to be terrified hereby (see Isa. 47:13). This text proves that the Israelites are not under the power or influence of any planet; the heathen are dismayed at them, but the Israelites need not be.
Signs of heaven: Gentiles worshiped celestial bodies, including the sun, moon, and stars.
One of the customary practices of the heathen is to look to the stars for answers about their lives. Way in this verse means religion. This is the same thing we call horoscopes today. God told His people not to get involved with this: it is sin. Anything that takes the place of God in our lives is sin. The heavens have no answers. The God who made the heavens is the answer. They may be living in the land of the heathen, but God forbids them to take up the ways of the heathen. Christians are also like that. We live in the world, but we'd better not take up the ways of the world.
Or, their decrees, or statutes, their determinations and conclusions, founded upon the observation of the stars; or, their rites and ceremonies in religion; in the worship of the sun and moon, and the hosts of heaven. The Syriac version is, the idols of the people are nothing, which is apparent by what follows:
For one cutteth a tree out of the forest, the work of the hands of the workman, with the axe: Not for building, or for burning, but to make a god of. The vanity, ignorance, and folly of which are manifest. When it is considered that the origin of it is a tree that grew in the forest. The matter and substance of it is: the body and trunk of a tree are cut down with an axe, and then hewed with the same; and planed with a plane, and formed into the image of a man, or of some creature. And now, to fall down and worship this must be vanity and cluelessness to the highest degree (see Isa. 44:13-20).
These customs here, are speaking of religious customs. Their custom was idol worship. They worshipped wooden idols that had been carved out by man's hands. Vain in this scripture, means they got no benefit from their worship.
They deck it: Idols were often carved from wood (verse 3), and ornamented with gold or silver (compare verse 9). Some were molded from clay. The context points out the impossibility for such non-existent gods to punish or reward humans (verses 3-5).
They decorate it up to be an outwardly beautiful inanimate object. All of the silver and gold they put upon it does not bring life into it. It is just an idol (nothing).
Verses 5-8: One of the problems with idol worship is that people become like what they worship (Psalm 115:8). Idols are unable to speak, and those who follow them are altogether brutish and foolish.
The nature of which is to grow upright and tall, without any branching, till it comes to the top, thereby possibly representing majesty.
But speak not: Looking as if they were about to speak, standing in a speaking posture, but have not a word to utter, being only dumb stocks, wooden gods.
They must needs be borne, because they cannot go: They move no further or faster than you lift them, either when you go to set them up, or upon any occasion of removal, as stiff as stakes, being indeed but sticks.
Be not afraid of them: for they cannot do evil, neither also in them to do good: They can do you no more harm than the signs of heaven could; they are but dead wooden stocks. The heathens worshipped some idols that they might do them good, and others that they might do them no harm. But God tells them here, they can do neither good nor harm, as in the next words. They can neither punish nor reward; they can neither hurt their enemies, nor help their friends. By this the true God can be distinguished from idols, that He alone can foretell things to come, and He alone can reward or punish (Isa. 48:5). And therefore, the prophet endeavors to turn them away from their idols to the true God.
This just speaks of the utter uselessness of these idols they have made. They can neither help those who worship them, but are a burden to the people as well. They must be carried around by the worshipper. They have no power to even help themselves. Why would a person fear them? They have no power to do good or evil.
Verses 6-16: This extended comparison of the one true God with the gods of the nations, highlights the vanity of worshipping idols. The One whose name is the LORD of hosts will judge the faithlessness of the work of errors and their creators.
Jeremiah 10:6 Forasmuch as none like unto thee, O LORD; thou great, and thy name great in might.
None like Him, for the perfections of His nature, for the works of His hands; and for the instances of His kindness and beneficence, both in a way of grace and providence. There is none like Him for doing good, or meting out justice. That is, for bestowing favors, or inflicting punishments. There is none like Him for goodness or greatness, as follows:
Thou art great: In His nature; of great power, wisdom, faithfulness, truth, and goodness. And in His works of creation and providence, and in everything in which He is concerned. And greatness is to be ascribed to Him, and greatly is He to be praised; and all the glory due unto His name is to be given Him.
And thy name is great in might: His name is Himself, and His greatness much appears in the exertion of the attribute of His power and might. In making all things out of nothing, in upholding the whole creation, and in the government of the universe. Or the fame of Him is great through the effects of His power, which are seen throughout the earth.
There is no god like unto the real God. The extreme opposite of these idols is true of the LORD. He is alive for ever more. He has all power and all strength. The very life and breath of man is furnished by God. He is everything to those who will just believe. He even affects those who do not believe. He is their eternal Judge. There is absolutely no comparison between God and these false deities.
King: God, who sovereignly created and controls all things (compare verse 12, 16; Deut. 4:35), alone is the eternal, living God (compare Psalms 47, 145), worthy of trust. By contrast, earthly idols have to be fashioned by men (verse 9), and will perish (verse 15).
We see in this that God is King of all nations, not just King of the Jews. He created the heavens and the earth, and then created mankind to dwell there. We are all His creation. We are all offered the opportunity to become His sons. These earthly kings that were appointed by God are humans; they are not to be worshipped. We must not worship any created being or thing. We must worship the Creator only. Even the wise men are created by God.
Jeremiah 10:8 But they are altogether brutish and foolish: the stock a doctrine of vanities.
In comparison to the LORD, there is no knowledge or wisdom in them; this is a certain fact. They are verily brutish and/or foolish; there is not a wise man among them. Or, in one thing they are brutish, namely, in their idolatry. However wise they may be in other respects, in this they are foolish. Or, to give no more instances of their brutishness and folly, this one is sufficient, even what follows:
The stock is a doctrine of vanities: or what they teach persons, as to worship the trunk of a tree, or any idol of metal, or of wood, is the most vain and foolish thing, and argues gross ignorance and folly, and proves them to be brutish, and without understanding.
The word baar that brutish was translated from means to kindle or burn. Stock in this verse, is speaking of wood. To worship a piece of wood, no matter how well decorated it might be, is a foolish thing indeed. They are worshipping this piece of wood in vain.
Tarshish: Possibly a commercial port in southern Spain or on the Island of Sardinia (Compare Jonah 1:3).
Uphaz: Location is uncertain.
They are all the work of cunning men: Both the idols and their clothing; especially the latter is meant, which was curiously wrought and embroidered by men skillful in that art.
The silver and gold mentioned here, was used to decorate the idols of wood. Again, this was vain to worship. The silver and gold here was just a coating to make the wood appear to be something better than it was. It appears these cunning workmen had colors scattered on the idols, to make it appear as if they were clothing. None of this could make an idol live. They are nothings.
In opposition to all nominal and fictitious deities, which are not by nature God, only by name, and in the foolish imagination of the people. Or, the LORD God is truth; that cannot lie, is true to His covenant and promises, and will never deceive those that worship and serve Him, or rely upon Him.
He is the living God: That has life in Himself, and is the author and giver of life to others. To all men natural life, to some men spiritual and eternal life; whereas the gods of the Gentiles have no life in themselves. They are either dead men, or lifeless and inanimate things: sticks and stones; and can give no life to others.
An everlasting King: From everlasting to everlasting. He is King of old, even from eternity, and will ever be so. His kingdom is an everlasting one, and His throne for ever and ever, and He will always have subjects to reign over. He will not have any successor as mortal kings do, even such who have been deified by their idolatrous subjects.
At His wrath the earth shall tremble: That is, the inhabitants of it, when it is poured forth in judgments in the present life, and in the everlasting destruction of soul and body hereafter. And then shall they fear Him, though now they do not.
And the nations shall not be able to abide His indignation: Especially at the Day of Judgment (see Rev. 6:16).
The Creator has complete control of His creation. God is not dead; He is alive for ever more. He is the Beginning and the Ending. There was nothing before Him and there will be nothing after Him. Living God is speaking of the great I AM. He is King. He is Truth. He is Life. He is Love. At one word from His mouth, the entire earth shall tremble. At His command, the planet we call earth came into existence. He flung it out in space and told it to stay in perfect orbit, and it did. Everything and everyone are His.
Verses 11-16: The true and living Creator God is again contrasted with lifeless idols.
In other words, to your great lords, the Babylonians, when they shall solicit you to worship idols.
The gods that have not made the heavens and the earth: This seems to have some allusion to a saying common among those Greeks that held one supreme Deity; let him that saith he is a god make another world. Here is noted how frail they both are.
They shall perish: And how weak they are, they could not make:
The heavens and the earth: This verse is written in the Chaldean tongue, and not in the Hebrew. That when they came among them that did worship their idols, they might openly and plainly profess the true God in that language. Which the enemies understood better than they did the Hebrew, and that in such kind of bold language as this. Let all those gods perish from off the earth, and under the heavens, that were not able to make either. It is an imprecation upon their idols.
These false gods made of wood would not last five minutes in a fire. Wood shows their worldliness and that they are nothings. They did not make anything. They themselves are the design of men's hands.
Once people admit their need, they should turn away from their emptiness and focus on God's fullness. True wisdom is to be found in God alone (James 1:17). Ultimately, there is nothing and no one who can successfully substitute for God.
The very first thing we are taught in the Bible is that God spoke and created the heavens and the earth.
Genesis 1:1 In the beginning God created the heaven and the earth.
Each time God made something, the Bible tells us and God said. The next sentence says, it was so. We read in:
John 1:1-3 In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made.
You see, the spoken Word of God created all things.
The Bible not only says that the power of God created the universe but that the same power sustains it (Col. 1:17). God's power is at work in the elements and even in the process of evaporation (vapors).
God controls all the elements of the earth. The rain must obey His voice as does the wind, and everything else. A good example of that power over the elements, is when Jesus spoke to the raging sea and told it to be still, and it obeyed (Mark 4:39).
Or the science of making an idol, whether it be of wood, gold, silver, or brass. He is no better than a brute, if he thinks when he has made it, he has made a god. Or, because of knowledge; for want of it. Being without the knowledge of God and divine things, he is like the beasts that perish (Psalm 49:20).
Every founder is confounded by the graven image: Or put to shame on account of it; since, after all his art, and care, and trouble, in smelting and refining, and casting it into a form, it is no more than a piece of gold, silver, or brass, which has no deity, nor anything like it, within it.
For his molten image is falsehood: It is a lie, when it is said to be a god. And it deceives those who worship it, and place any confidence in it. Kimchi renders it, his covering; the covering of the idol with gold and silver, with blue and purple (as in Jer. 10:9). It is all a means of deceit to impose upon the people, and lead them into idolatry.
And there is no breath in them: They are mere stocks and stones, lifeless and inanimate objects. They have neither life themselves, nor can they give it to others.
Man's knowledge is limited/ finite when compared to God's knowledge. Man cannot create a living thing. God breathes the breath of life into every living thing. Anything man makes is an inanimate object. Worship of anything or anyone other than God, is false worship.
Jeremiah 10:15 They vanity, the work of errors: in the time of their visitation they shall perish.
Better, a work of mockery, i.e., worthy of that and of that only. The word being apparently substituted, after Jeremiah's manner; for the technical word, not unlike in sound, is translated image work in 2 Chron. 3:10.
In the time of their visitation they shall perish: I.e., in the time when they are visited with punishment, as in 1 Peter 2:12; Isa. 10:3; Luke 19:44.
Only a very ignorant vain person would worship an idol. Anyone who worships anything or anyone, other than God, will perish on judgement day.
Revelation 20:15 And whosoever was not found written in the book of life was cast into the lake of fire.
Portion of Jacob: God is the all sufficient source for His people (Num. 18:20), and He will not fail them as idols do (11:12).
Israel is the rod of his inheritance: To this nation, God gave His inheritance in covenant love.
The word rod was translated from the word shebet, which also means branch off, or clan or tribe. We can understand this scripture, if we think of Israel as the tribe of His inheritance. Israel is an offshoot of the family of Jacob. The LORD of hosts is the same one as the King of the Jews. Remember that Israel is made up of the physical house and the spiritual house of Israel.
Romans 3:29 the God of the Jews only? not also of the Gentiles? Yes, of the Gentiles also:
Galatians 3:29 And if ye Christ's, then are ye Abraham's seed, and heirs according to the promise.
Jeremiah 10:17 Gather up thy wares out of the land, O inhabitant of the fortress.
The prophet now enters upon another subject, and probably begins another sermon.
Gather up thy wares: I.e. everything thou hast any advantage by, not only your domestic concerns, but all your traffic and merchandise. Wherever thou hast any concerns in the land, as men used to do in case of invasion by an enemy, to secure them. It seems to be a sarcasm, or kind of military derision.
O inhabitant of the fortress: This is understood by some as spoken to the Babylonians, that they should make provision for their escape, their idols being not able to save them. But this seems to be remote from the prophet's meaning. It is rather therefore directed to the inhabitants of Jerusalem, that being the chief place of security in Judea, and by a synecdoche (a figure of speech in which a part is made to represent the whole or vice versa), to all other places that they promised themselves security in. The approaching destruction being to pass through the whole country.
The wares here, are speaking of their belongings that they can carry. Inhabitant of the fortress is speaking of them being overrun.
This is a reason enforcing the exhortation in the preceding verse, and shows that the same people spoken of here are addressed there.
Behold, I will sling out the inhabitants of the land at this once: Meaning the inhabitants of the land of Judea. Or otherwise the prophet would never have expressed such a concern for them as he does in the following verse. Their captivity is signified by the slinging of a stone out of a sling, and shows how sudden, swift, and certain, it would be. And that it would as easily and swiftly be done, and with equal force and rapidity, as a stone is slung out of a sling. And that it would be done by the LORD Himself, regardless of who the instruments were.
And will distress them: Or straiten them, on every side. It seems to intend the siege; or bring them into great straits and difficulties, through pestilence, famine, sword, and captivity.
That they may find it: So as He had spoken by His prophets, it came to pass exactly as they had foretold. The Targum says, that they may receive the punishment of their sins. And so do the Septuagint and Arabic versions, that thy stroke may be found. But the Syriac version is very different from either, that they may seek me and find; which is an end that is sometimes answered by afflictive dispensations.
The slinging out indicates that they went, not of their own free will, but were forced out by God. Their distress was not just for the loss of their land and belongings, but they were slaves of the Babylonians now.
Verses 19-20: The picture of a tent that can no longer be erected because all the cords are broken and no one is available to raise it, would have presented a vivid message to people not far removed from their nomadic ancestors.
Or breach; which was inflicted upon the Jews / Jewish people, when they were besieged, taken, and carried captive; with whom the prophet heartily sympathized, and considered their calamities and distresses as his own. For these are the words of the prophet, lamenting the sad estate of his people.
My wound is grievous: Causes grief, is very painful, and hard to be endured.
But I said: Within himself, after he had thoroughly considered the matter.
This is a grief: An affliction, a trial, and exercise.
And I must bear it: Patiently and quietly, since it is of God, and is justly brought upon the people for their sins.
This could be Jeremiah grieving over their loss, or it could be the people themselves grieving over their loss. They are finally aware they must bear the grief, because they brought the trouble on themselves. This too will pass. They must just make up their minds to bear it.
My tabernacle is spoiled: Jeremiah, using a nomadic metaphor, shifted into words that Israelites would speak when the invaders attack. They will feel despair and cry out over their homes being plundered and their children being killed or scattered to exile.
We see the complete desperation of people who no longer even have a tent to dwell in. Their children, who had helped raise the tent for times of resting, are captured and gone. We could also see in this a lamenting Father, who no longer has the tabernacle to dwell in, with His children. The priests and High Priest are captured too.
The pastors were Judah's false civil and religious leaders (compare the note on 3:15).
Pastor means to tend a flock. There are two ways to tend a flock. The one possibly intended here, is the shepherd in the country who tends his sheep, grazing them in the pastureland. It seems the other is important here too: The minister of the church who actually is the pastor of his flock. It is a dangerous thing for either of them to not seek the LORD. The shepherd who allows the wolves to come in and destroy, because the LORD was not guiding his actions, is intended here. During the invasion of a country, the physical sheep can get scattered. In the spiritual sense, the invasion of the church by the devil can also scatter the flock.
Or, the voice of hearing; that is, the voice heard. A report was made that the king of Babylon had invaded the land, and was coming up to besiege Jerusalem.
And a great commotion out of the north country: A large army from Babylon, which lay north of Judah, came with a deafening noise, and caused great trembling and shaking among the inhabitants of Judah.
To make the cities of Judah desolate, and a den of dragons: This shows that the whole paragraph is to be understood of the Jewish nation, and of their destruction. (See notes on Jer. 9:11).
Babylon is the dragon mentioned here. This is a large, noisy army that is come from the north, to invade Jerusalem and Judah.
Verses 23-25: Jeremiah had a moment of personal accountability as he realized his own precarious standing before God. The LORD's spokesman affirmed man's sinful condition, including himself among the sinners (correct me). Prayers for justice should be accompanied by profound awareness of personal responsibility before God, who judges without partiality (Romans 2:11).
The way of a man is not in himself: Man is incapable of guiding his own life adequately. This prayer reveals Jeremiah's need of God (Prov. 3:5-6; 16:9), who had a plan for him even before he was born (1:5).
When men walk in their own ways, they fall. We are told many times in the Bible that a man who does what is right in his own sight is not living for God. The LORD has a path for all who believe in God to walk. It is a straight, narrow path which leads to righteousness. We must walk in the Light of God to see the path clearly.
1 John 1:7 But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.
Verses 24-25: Jeremiah saw himself (correct me), in solidarity with his people (compare Dan. 9:1), and understood the nation must be punished, but desired some mercy and moderation; he prayed that God's full fury would be poured on the nations that induced the Jews into idolatry.
Jeremiah surrenders to God's administration of judgment but asks that the necessary chastisement of the Jews not be carried out severely (compare 46:28; Hab. 3:2).
The prophet here represents the body of the Jewish nation, especially the godly among them. He considers the troubles coming upon the nation as a correction and chastisement of the LORD. He does not refuse it, or desire it might not come upon them. He knows the chastisements of a father are for good. He only implores it might be with judgment; not in strict justice, as his and the sins of his people deserved, or they would not be able to bear it. But in measure and moderation, with a mixture of mercy and tenderness in it; and in a distinguishing manner, so as to make a difference between his own people and the others; in the correction of them (see Ezek. 34:16).
Not in thine anger: In vindictive wrath, and hot displeasure, which is elsewhere mentioned by the saints (Psalm 6:1).
Lest thou bring me to nothing: Or lessen me, or make me little; or make us few, as in the Arabic version; or bring to a small number, as in the Syriac; and so, to utter ruin.
All that happened to these Israelites, happened to bring them back to God. They had wandered away, and God used this to correct them. Notice in the following Scriptures, why God allows this to happen to His children:
Proverbs 22:15 Foolishness bound in the heart of a child; the rod of correction shall drive it far from him. Those who are not chastised of God to correct them, do not belong to Him.
Hebrews 12:8 But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons.
God corrected them to save them.
Make a difference between Thy people that know Thee, and make a profession of Thy name, and worship Thee. And the heathen, the nations of the world who are ignorant of God, and worship stocks and stones, while Thou corrects Thine own people in measure, in love, and not in wrath. Pour out without measure all Thy fury upon the Gentiles that know not God, and are guilty of the grossest idolatry.
And upon the families that call not on Thy name: This does not signify single families, commonly so called; but kingdoms, as the Targum interprets it. Heathen kingdoms and nations that call not upon or worship the God of Israel, but their own idols; such as the family of Egypt (Zech. 14:18). And so it is expressed in a parallel place (Psalm 79:6), which is either taken from here, or this from there.
For they have eaten up Jacob, and devoured him, and consumed him, and have made his habitation desolate: A heap of words to express the great destruction and desolation of the land of Israel, of Jerusalem, and the cities of Judah. And of their houses and dwelling places, private and public. And of their spoiling them of all their goods, substance, wealth, and riches; which are given as reasons of the above curse.
God had not intended for the heathen to destroy them with such vengeance. The heathen were destroyed because they went too far with their punishment, and also because they did not believe in God. However, they were not destroyed until the captivity had ended.
Verses 1-9: This is an extended dialogue between Jeremiah and the Lord about the people of God and their failure to once again keep the covenant their ancestors had accepted during the Exodus from "Egypt". That agreement had bound both God and Israel with certain promises and consequences. What was about to befall the nation was because Israel did not uphold its part of the covenant.
Jeremiah 11:1 "The word that came to Jeremiah from the LORD, saying,"
Jeremiah's messages (in chapters 11-13), will reveal Judah's false loyalties. They have been unfaithful to the covenant of the Lord (11:1 - 17), and, accordingly, must suffer the course of their infidelity (11:18 - 12:17). Judah's corruption (13:1-11), had led them to an inordinate pride that will suffer humiliation (13:12-27).
"This covenant": The reference is to God's covenant, summarized (in verses 3-5), which promised curses for disobeying and blessings for obeying (compare Deut. 27:26 - 28:68).
To read a more detailed account of the covenant spoken of, read all of (2 Kings Chapter 23). This will also go into detail about the sins of the people. (Verse 2), is spoken to Jeremiah. Jeremiah is to first hear from God and then speak to the men of Judah. This was not to be spoken to just those who held high positions but to all inhabitants.
This shows that the command of publishing the law or covenant was, however, principally given to Jeremiah.
"Thus saith the Lord, the God of Israel": That made them, and brought them out of Egypt, and made a covenant with them. And had taken care of them, and had bestowed many favors upon them.
"Cursed be the man that obeyeth not the words of this covenant": Which the prophet, it may be, had in his hands. Even the book of the law, and held it forth unto them, while he was speaking. The language of which is: cursed is everyone that does not constantly and perfectly perform what is contained in it (Deut. 27:26).
God had promised the land of milk and honey to those who kept covenant with Him. He also promised that those who broke the covenant would be cursed. One of the most important things about the covenant, was to keep the Passover. This was not optional, it was a requirement.
"The iron furnace": A metaphor for the hardship of Egyptian bondage hundreds of years earlier (compare Exodus 1:8-14).
The Passover was something they were to keep, as long as they were alive. The Passover celebrated the night when death passed over the Hebrew houses that had the blood of the lamb over the door. It was the very thing that caused Pharaoh to release them. They had been slaves in Egypt. Egypt kept them under hard (iron), bondage. This was the birth of the Israelite nation. God promised to be their God if they kept His commandments.
Abraham, Isaac, and Jacob.
"To give them a land flowing with milk and honey": That is, abounding with plenty of all kind of provisions (see Exodus 3:8).
"As it is this day": The land of Canaan continued to those times a very fruitful country. It was as it was promised it should be, and which was a clear thing. Their eyes saw it, and the day bore witness to it.
"Then answered I, and said": That is, the Prophet Jeremiah, to whom the above order was given.
"So be it, O Lord": Or, "Amen, Lord": Either agreeing to publish what the Lord commanded him; or as wishing that the land of Canaan might continue the same fruitful land it was. And the people of the Jews in it keeping the words of this covenant. Or else as assenting that the curse might fall upon the men that did not observe them, alluding to (Deut. 27:15).
God still wanted them to have the land of milk and honey, but they must keep their part of the bargain. So be it and Amen, express the same thing. Jeremiah agrees with everything God has said.
Again; for this is a repetition of the above order.
"Proclaim all these words in the cities of Judah, and in the streets of Jerusalem": With a loud voice, and openly, that all may hear.
"Saying, hear ye the words of this covenant, and do them": Which their forefathers promised when the covenant was made with them (Exodus 24:7), but did not perform. Hearing without doing is of little avail. Not the hearers, but the doers of the law are justified; wherefore men should not be content with hearing only (Rom. 2:13).
It appears from this that Jeremiah was to read the covenant again to the people of Judah and in Jerusalem. It is a last warning for them to keep covenant with God.
Or "witnessing, witnessed"; testified his great affection for them. Persistently solicited their observation of his precepts for their good. And strictly cautioned them against neglect and disobedience.
"The day that I brought them out of the land of Egypt": (See Jer. 11:4).
"Even unto this day, rising early, and protesting, saying, obey my voice": That is, from the time of the giving of the law, in all successive ages, to the present time. He had sent his prophets to them, time after time, morning by morning, early and late, to press, exhort, and stir them up to an obedience to his will. And to warn them of the evils that would come by disobedience to it.
The message from God had never changed. He wanted them to obey His commands. Their fathers who were freed from Egypt, wandered in the wilderness 40 years because of their disobedience. It seems these people never learn. God would protect them and provide for all their needs if they would obey Him.
Though they had such strong solicitations and fair warnings, and these repeated again and again. All which was an aggravation of their disobedience and stubbornness.
"But walked everyone in the imagination of their evil heart": Which is desperately wicked, and is evil, and that continually. Even every imagination of it. Wherefore walking herein must be very wide and different from walking in the law of the Lord, and obeying that (see Jer. 3:17).
"Therefore I will bring upon them all the words of this covenant": That is, all the curses and threatening condemning in it against the disobedient. And so the Targum, "and I brought upon them vengeance (or punishment), because they received not the words of this covenant:"
"Which I commanded them to do, but they did them not": Because they did not do the commands of the law, therefore the curses of it lighted on them. For the words of the preceding clause may be rendered, "and I brought upon them". And it is suggested that the like punishment would be inflicted on the present generation They imitating and pursuing the iniquities of their fathers; as follows in the next verse.
Since they did not obey they could expect the curses instead of the blessings. Again, these are spelled out in detail in (Deut. 28:45-46), read all of it. I will give just the summation of it in the next verses.
Deuteronomy 28:45-46 "Moreover all these curses shall come upon thee, and shall pursue thee, and overtake thee, till thou be destroyed; because thou hearkenedst not unto the voice of the LORD thy God, to keep his commandments and his statutes which he commanded thee:" "And they shall be upon thee for a sign and for a wonder, and upon thy seed for ever."
Verses 9-10: The people so closely repeated their forefathers' errors that God called their behavior a "conspiracy". Every generation has the opportunity to live under the covenant or break it. Meanwhile, God remains true to His character and His word (2 Tim. 2:13).
"A conspiracy": This refers to a deliberate resisting of God's appeals for repentance and an insistence upon trusting their own "peace" message and idols.
The conspiracy was against God. I believe the conspiracy is just speaking of the fact that both Judah and Jerusalem had broken covenant with God.
According to Kimchi, this prophecy was delivered out in the times of Jehoiakim. There had been a reforming in the reign of Josiah, but now they had rebelled against the Lord, and had returned to their former idolatries that had been practiced in the times of Amon, Manasseh, and Ahaz.
"Which refused to hear my words": Sent unto them by the prophets, Isaiah, and others.
"And they went after other gods to serve them": Not their forefathers, though it was true of them; but the then present generation, that were in the conspiracy and rebellion against God. They put their schemes into execution, and worshipped and served the gods of the nations.
"The house of Israel and the house of Judah have broken my covenant which I made with their fathers": By their many transgressions, and especially by their idolatry; the house of Israel, or the ten tribes, had done so, many years ago, and were carried captive. And the house of Judah, or the two tribes of Benjamin and Judah, committing the same iniquities, might justly expect the like treatment.
The iniquities of their forefathers were their determination to worship false gods. It seems that time had not caused their unfaithfulness to go away. They were committing the same sins their fathers committed. The main thing to remember is that God did not break the covenant He made. Israel and Judah both broke the covenant.
Verses 11-13: Although calamity might make the people "cry unto me", God, they would quickly revert to their pattern and seek other "gods" who "shall not save them at all". God knows fake faith and false repentance, no matter what it looks like or sounds like.
God's deafness to Judah's "cry" was ample evidence of their sin. Not only had Judah broken God's covenant (verses 2-8), but they had gone off into a corrupt paganism (verses 9-10). Therefore, their fellowship with God was broken so that He would not hear their requests (compare Psalm 68:18; John 9:31; James 4:3). Where there is godless living (Isa. 56:11-12), lack of concern for others in their need (Isa. 58:6-9), and carelessness with regard to the clear instructions of the Word of God (35:17), God cannot honor the one who prays. Rather, such a one stands in danger of divine judgment (Zech. 7:8-14). However, where intimacy of communion exists, God answers the call of His own (see Job 13:22; 14:14-15; Psalms 22:24-25; 91:15; 102:1-2; Isa. 58:9; 65:24).
"Therefore" is the key word in this. It connects with the preceding verse, which told of the breaking of the covenant. The Scripture here is just explaining the results of their broken covenant. Their deliberate unfaithfulness to God will bring the evil upon them. The sad thing in all of this, is that God will no longer hear their prayers. It is the effectual fervent prayer of a righteous man that availeth much. The best way to get prayers answered is be in right standing with God.
That is, the inhabitants of the cities of Judah, as well as the inhabitants of the city of Jerusalem. The former being in distress through the enemy being in their land, as well as the latter besieged by him.
"Go and cry unto the gods unto whom they offer incense": Baal, the queen of heaven, sun, moon, planets, and all the hosts of heaven, as in (Jer. 44:15). These they should cry unto for help and deliverance in vain.
"But they shall not save them at all in the time of their trouble": Not yield them the least relief and comfort in their trouble, so far from saving them entirely from it.
Since God will not listen to their prayers, they go and pray to these false gods (idols). That is the very thing that got them in trouble with God in the first place. The idol has no power at all to help anyone. Their prayers then were an action in futility.
Judah was so filled with idolatry that there were false deities for every city and a polluted altar on every street.
Baal was the name of one of the false gods. It appears they worshipped many false gods. Manasseh had raised numerous altars to false gods.
"Pray not thou for this people" (compare 7:16 and see note there). Their own prayers, as long as they rejected God, could not gain the answer they desired (verse 11; Psalm 66:18), and the same was true of another's prayers for them.
These people have placed their faith in false gods so God tells Jeremiah not to pray to Him for them. He is saying let their false gods help them. God's anger against their unfaithfulness is great. God will not help them this time.
Verses 15-17: One of God's nicknames for His people was "Green Olive Tree", a picture of health and blessing. And yet the people's sins had dried up the branches and made them as kindling.
"My beloved": A phrase showing God's sensitive regard for His relationship to Israel as a nation (compare 2:2; 12:7). It does not carry the assumption, however, that every individual is spiritually saved (compare 5:10a).
"Wrought lewdness with many": Shameful idolatry that defiled all that befits true temple worship, such as the examples (in Ezek. 8:6-13). These were gross violations of the first 3 commandments (compare Exodus 20:2-7).
"Holy flesh": In some way, they corrupted the animal sacrifices by committing sin which they enjoyed (compare 7:10).
We had mentioned in an earlier lesson, how all of the family of Israel (including Benjamin and Judah) were spoken of as the wife of God. For them to follow after false gods, is the same thing as committing spiritual adultery. They were God's beloved, but they have left Him.
Verses 16-17 "Green olive tree": Israel was pictured as a grapevine (2:21), then an olive tree meant to bear good fruit. However, they produced fruit that calls only for the fire of judgment (as 5:10).
That is, compared the Jewish church and people to one, and made them as one. Very prosperous and flourishing in the enjoyment of privileges, civil and religious. Being highly favored with the word and ordinances.
Fair, and of goodly fruit": Which, for a while, brought forth the fruit of good works; and while such, was amiable and goodly to look upon. Was, as the Syriac version is, "fair with fruit, and beautiful in sight". And whereas it might have been expected she would have so continued. And been still as a green olive tree in the house of God, as David says (Psalm 52:8). Now it was otherwise, she was become barren, dry, and fruitless: and therefore it follows.
"With the noise of a great tumult he hath kindled fire upon it": That is, by means of the Chaldean army, which came with a mighty rushing noise, as a numerous army does. The Lord hath destroyed it, and burnt it with fire. What the Chaldeans did is ascribed to God, because it was done according to his will, and by his direction and overruling providence.
"And the branches of it are broken": The high and principal ones, the king, princes, and nobles, their palaces, and the house of God. The apostle seems to have respect to this passage in (Rom. 11:17). The Targum is, "as an olive tree that is beautiful in form and comely of sight, whose branches overshadow the trees, so the Lord hath magnified thy name among the people. But now that thou hast transgressed the law. The armies of the people, who are strong as fire, shall come against thee, and others shall be joined to them."
Some of the olive trees in Israel are thought to have lived thousands of years. They are of a hardy stock. The green olive tree would have many years to produce fruit. The righteous man is, many times, spoken of as the green olive tree. They would have been God's forever, had they not strayed. Now God has broken off the branches and will burn them. They are no more beautiful to God. There will be a remnant left. The stock will spring forth new branches.
As a green olive tree, and gave thee all thy freshness, fruitfulness, happiness, and prosperity; when he first put thee into the possession of the good land. And distinguished thee by so many favors and blessings. As he is able to take them away, so he will.
"For he hath pronounced evil against thee": He hath determined it in his mind, and he hath declared it by his prophets.
"For the evil of the house of Israel": The ten tribes, who had committed sin, and for which the evil pronounced had been executed on them already, being some time ago carried captive.
"And of the house of Judah": Who had taken no warning by them, but had followed them in their iniquities, and even exceeded them. And therefore must expect the like punishment for their sins.
"Which they have done against themselves": For sin is not only against God, his nature, will, and law; but it is against the sinner himself. And is to his hurt and ruin, both temporal and eternal.
"To provoke me to anger in offering incense unto Baal": This particularly was the evil which was so provoking to God. And therefore, he determined to bring the evil of punishment upon them; and shows the cause and reason of it. And which is a sufficient vindication of his justice.
This is very similar to the fig tree that Jesus cursed, because it did not produce fruit. God planted the olive tree that symbolizes Israel. He also planted the fig tree which symbolizes Israel. Sin cursed them. They had brought the sin upon themselves. When incense was burned to God, it represented the prayers that went up to God. This incense burned to Baal showed they were putting their faith and trust in this false god Baal.
Verses 18-23: "Thou showedst me": Jeremiah's fellow townsmen from Anathoth, one of the 48 cities throughout the land dedicated to the Levites, plotted his death. Their words, "Let us destroy the tree", indicate their desire to silence Jeremiah by murder.
Here the reader is allowed a glimpse of the recurring hostility that Jeremiah faced. His very "life" was at stake. The servant of God must be prepared for the possibility of suffering for the Lord's sake (Matt. 10:36; John 15:18-21; 2 Tim. 3:12; 1 John 3:13). However, he must so live as to be certain that his persecution is for Christ's sake, not his own doing (compare 1 Peter 2:19-20; 3:17), and leave the judgment with God (compare 1 Peter 4:12-19).
Either of what he had been declaring as the sins of these people; and of what he had been prophesying concerning punishment for their sins. What he had said was not of himself, and did not arise from any displeasure or resentment in him against them. But it was of God, that knows all things, and had made known these things to him. And he had only faithfully related them as he had received them. Or else of the malicious designs of the men of Anathoth to take away his life, after mentioned.
"And I know it": And am sure of it; having it by divine revelation, and from that God that cannot lie, and will not deceive.
"Then thou showedst me their doings": Some versions, as the Septuagint, Syriac; and Arabic, take the former words to be a prayer of the prophet's, "O Lord, make me know, or show me, or teach me, that I may know". And these signify that his prayer was answered. The Lord showed him the sins of these people, and what punishments they deserved and would be inflicted on them. Or rather what they were doing in the dark, and what schemes they were contriving and attempting to put in execution against his life. But God was careful of it, and would not suffer them to do him any harm. And therefore, made all known unto him (see Psalm 105:15).
When Jeremiah began to prophecy, we must remember he was just a boy. He had not looked into the sins of these people, until God called him to prophecy against them. God has now shown him all the evil these people have done. God wants Jeremiah to understand why He is punishing them so harshly.
We have no other mention of this conspiracy in holy writ. But it is plain, both from this verse and what follows to the end of this chapter, that the men of Anathoth (which was Jeremiah's own town), were offended at his prophesying these things against the land of Judah. And had threatened to kill him if he would not leave off that approach, and had conspired to that purpose. Some think to mix poison with his meat, others by starving of him, others think by beating of him, into which variety of sense they interpret that phrase in this verse.
Let us destroy the tree with the fruit thereof": But the sense is plain, Let us not only put an end to his prophesying, but to his being also.
"Let us cut him off": Some way or other.
"That his name may no more be remembered": Of this the prophet saith he was as ignorant as an ox or a lamb that is brought to the slaughter-house, that knoweth nothing of what plot is against its life.
God has shown Jeremiah that these evil men plan to kill him and get rid of him. Jeremiah was helpless to stop them from killing him. He did not have any idea they planned to kill him. Jeremiah was just doing the job God sent him to do. He did not know they would take their anger about the message out on him. They felt Jeremiah was the tree from which these messages sprang from. They hated Jeremiah so much, that they did not want anyone to even remember his name. Their plans were to remove him from among the living.
"Let me see thy vengeance on them": Jeremiah pleaded for God's defense on his behalf, actually guaranteed (in 1:8, 18-19).
God would no longer hear the prayers of this evil people but He would hear the prayer of Jeremiah. He knew his only hope was for God to take up his defense. Jeremiah knew that God was just and would judge this fairly. God would take vengeance on them for Jeremiah. He would get to see the vengeance, because he was allowed to remain in Jerusalem when Babylon attacked. God knows that Jeremiah is right in his heart. He is just being obedient to God.
That is, "unto", or "concerning the men of Anathoth". The townsmen of Jeremiah, and who were the persons that combined together to destroy him. Of Anathoth (see Jer. 1:1).
"That seek thy life": Or "soul"; that is, to take it away.
"Saying, prophesy not in the name of the Lord": Without their leave, and such hard things as he did, unless he would prophesy smooth things, and then he might go on, otherwise he must expect to die.
"That thou die not by our hand": Or means; they intimate, that should he persist in this way of prophesying, they should not stay to carry on a judicial process against him. To bring him and accuse him before a judge or the Sanhedrim, or any court of judicature. But should do as those called zealots in later times did; lay violent hands upon him, and dispatch him themselves at once. Perhaps this they said after they found that the prophet had knowledge of their designs against him.
The men of Anathoth swore by the LORD that if Jeremiah would stop his prophecy, they would not kill him. In other words, if he did not stop his prophecy they intended to kill him.
Or, visit "them"; look into this matter, try this cause, bring it to an issue, and pass sentence on them. Which is as follows:
"The young men shall die by the sword": By the sword of the Chaldeans, in the field, going out in battle against them. Or rather when their town was taken and plundered, since they were the sons of priests.
"Their sons and their daughters shall die by famine": That is, their little ones, male and female. So that the famine, it seems, was not only in Jerusalem at the time of its siege, but in other parts also. No mention is made of the parents themselves.
They have sworn by a name they did not even believe in. God would not allow them to use His name anymore. They have also spoken against God's anointed. They have threatened to kill Jeremiah, so that is the punishment against them. Those who do not die in battle will starve to death.
And thus, the measure they meted out to the prophet was measured to them. They devised to destroy him root and branch, the tree with its fruit. And now none shall be left of them. Such who escaped the sword and the famine should be carried captive, as they were. For though there were none left in Anathoth, there were some preserved alive, and were removed into Babylon. Since, at the return from thence, the men of Anathoth were a hundred twenty eight (Neh. 7:27).
"For I will bring evil upon the men of Anathoth, even the year of their visitation": Or, "in the year of their visitation"; that is, of the visitation of their sins. As the Targum; which was the year of the destruction of the city and temple of Jerusalem, and was in the nineteenth year of Nebuchadnezzar (Jer. 52:12). And this was not a chance matter, but what was fixed and determined by the Lord.
God was going to save a remnant of Israel, Benjamin and Judah. There would not be even a remnant left of Anathoth. The year of their visitation is their year of punishment.
1. Who was Jeremiah to speak to about the covenant?
2. Where can you find a more detailed explanation of the covenant?
3. Who specifically was Jeremiah to speak to?
4. Cursed be the man that __________ ____ the words of this covenant.
5. Who had God promised the land of milk and honey to?
6. What was one of the most important things of the covenant to keep?
7. What did Passover celebrate?
8. God would be their God, if they _______ ____ _________________.
9. Where was Jeremiah to read the covenant?
10. Why had their fathers wandered in the wilderness 40 years?
11. Where, in Deuteronomy, are the curses spelled out in detail?
12. Who was their conspiracy against?
13. They had turned back to the ___________ of their forefathers.
14. What were their iniquities?
15. Who broke the covenant?
16. What is the key word in verse 11?
17. If God will not hear, where do they go for help?
18. How many false gods did they worship?
19. What was the name of one specific false god?
20. What does God call them in verse 15?
21. Who were spoken of as the wife of God?
22. Following false gods was the same as what?
23. What do the olive tree and the fig tree have in common?
24. Why did Jeremiah not have knowledge of all they were doing in the beginning?
25. What did these evil men want to do to Jeremiah?
26. What did God do to them?
Verses 1-4: Like Job (Job 21:7-12), and Asaph (Psalms chapter 73), Jeremiah asked God, "Why" do "the wicked prosper?" They were the ones who seemed to be thriving, despite giving lip service to God but keeping Him "far from their reins".
"Wherefore ... ?" The issue of why the wicked escape for a time unscathed has often been raised by God's people (compare Psalm chapter 73; Hab. 1:2-4).
The problem that the "wicked" seem to "prosper" is discussed often in the Scriptures (compare Job 21:7-16; 24:1-16; Psalm 73:2-14). No definitive answer is given except that, according to God's most wise and holy purposes, all things are under His control (compare Job 37:5; Isa. 46;10; Matt. 5:45; Acts 17:24-28), and that He will deal justly with the wicked in His appointed time and "way" (compare verse 13; Job 27:13; Psalms 1:3-6; 49:16-20; 73:17-22). It is enough for the believer to leave things in God's hands (Psalm chapter 37), and let Him truly be God of his whole life (compare Job 34:29; 42:1-6; Psalm 73:28; Isa. 26:3-21; Hab. 3:17-19; Rom. 12:1-2).
In the previous lesson, we saw the grief of Jeremiah over what was happening to these people. Jeremiah recognizes the fact at the beginning of this verse, that the LORD is Righteous. God will allow us to ask questions, but not to question His judgement. Notice, in the following Scripture, that the judgements of the Lord are righteous.
Revelation 16:7 "And I heard another out of the altar say, Even so, Lord God Almighty, true and righteous [are] thy judgments."
It seems to Jeremiah that the heathen (wicked), of the world are the ones who prosper. Many of us have thought the same thing from time to time. The reason we feel this way is because we do not see the end, we just see the present. The end of Babylon is much worse than the destruction which comes on Jerusalem and Judah here. Jerusalem and Judah are restored from the remnant God left. Babylon will never be again after their destruction. God is loving, kind, gentle, forgiving, but He is also just in His judgement. These Hebrews have committed spiritual adultery and they must be punished. Men may cry for justice, but what they truly want is mercy.
In the land of Canaan, fixed the bounds of their habitation, giving them a firm and comfortable settlement. For all the good things, even of the wicked, come from God.
"Yea, they have taken root": As everything that is planted does not; but these did. Though it was downwards in the earth, on which their hearts were set, and so were strengthened and established in their worldly circumstances.
They grow, yea, they bring forth fruit": But to themselves, not to God. Not fruits of righteousness or good works; they grow, not in grace and holiness, but in their worldly substance. And they brought forth fruit, not such as were satisfied for repentance, but they had great riches, and numerous families. And so the Septuagint and Arabic versions, "they produce children, and bring forth fruit." The Targum is, "they become rich, yea, they possess substance."
"Thou art near in their mouth": they often made use of the name of God, either in swearing by it, or praying to him in an external manner. They called themselves the Lord's people, and boasted of being his priests, and employed in his service. They took his covenant, and the words of his law, into their mouths, and taught them to the people. And yet had no sincere regard for these things.
"And far from their reins": From the affections of their hearts, and the desires of their souls. They had no true love for God, nor fear of him, nor faith in him. The Targum is, "near are the words of thy law in their mouth, and far is thy fear from their reins."
"Being far from their reins" just means that they are not being directed of God. The reins direct a horse where he should go. The control here is of the heart. The heart is really what a person is. They do not have God in their hearts. All mankind was created by God. In that sense God planted them. They have grown, but it is a physical growth not a growth in God.
"Pull them out ... for the slaughter": The prophet here turned from the sadness of pleading for his people to calling on God to punish them. Such imprecatory prayers are similar to prayers throughout the Psalms.
Jeremiah is aware that God knows all about him. He had been obedient to the call God had made upon him. Jeremiah is very angry with the Babylonians, who come and do this terrible thing. Jeremiah is saying, Lord sacrifice these evil ones and not your family. He does not understand that the problems that have come on Judah and Jerusalem are to make them return to God.
"He shall not see our last end": Here is the foolish idea that Jeremiah was wrong and didn't know how things would happen.
Jeremiah wants to see immediate restoration to the land of Judah and Benjamin. He is pointing out to God the great destruction that took place, as if God did not already know. This destruction of the crops perhaps, had something to do with a drought as well as the overrun by the army.
Verses 5-6: God reminded Jeremiah that current difficulties where like a casual jog in the park compared with the race against "horses" that later struggles would require. He would be unable to trust even his own family. God does not hesitate to ask believers to do difficult things because He promises to help them accomplish them.
"Thou hast run": The Lord replied to Jeremiah telling him that if he grew faint with lesser trails and felt like quitting, what would he do when the battle got even harder?'
"Then how wilt thou do in the swelling of Jordan": The river in flood stage overflowed its banks into a plain that grew up as a thicket. The point is that Jeremiah needed to be ready to deal with tougher testing, pictured by the invaders overwhelming the land like a flood, or posing high danger as in the Jordan thicket where concealed wild animals could terrify a person.
It appears that Jeremiah had gotten weary before the race was over. I hear many people today, complaining about their troubles. The little inconveniences and troubles we are having now will pale in comparison to the great tribulation. This is the very same thing as in the verse above. The swelling of Jordan is speaking of an even more difficult time. It was sometimes a dangerous thing to cross Jordan. The possibility of the lions attacking, coupled with the threat of flood waters caused the danger. If they or any other person cannot handle the little problems of life, how can they handle the big problems?
"Even thy brethren": Jeremiah met antagonism not only from fellow townsmen (compare 11:18-23 and see note there), but from his own family! He was separated from them (verse 7).
We see in this Scripture that Jeremiah had members of his own family who did not believe he was a prophet. They said they loved Jeremiah, but they did not support Jeremiah's choice to follow God. Jeremiah was in very good company in this. Jesus' half-brothers did not believe Jesus was the Messiah until He arose from the tomb.
Verses 7-13: God describes His plans for His people in terms of a patriarch giving up his heritage. The grand estate upon which He had lavished such care was ruined. It had become as wild as a "lion" and drawn to carrion like a "speckled bird".
The temple, where the Lord took up his residence, and revealed his presence to his people. This was fulfilled in the first temple, when it was destroyed by the Chaldeans. And more fully in the second, when Christ took his leave of it (Matt. 23:38). And when that voice was heard in it, a little before the destruction of Jerusalem as Josephus relates, "let us go hence." So the Targum, "I have forsaken the house of my sanctuary."
"I have left mine heritage": The people whom he had chosen for his inheritance, whom he prized and valued, took care of, and protected as such (see Deut. 32:9).
"I have given the dearly beloved of my soul": Whom he heartily loved and delighted in, and who were as dear to him as the apple of his eye.
"Into the hands of her enemies": The Chaldeans. This prophecy represents the thing as if it was already done, because of the certainty of it, and to awaken the Jews out of their lethargy and stupidity. And by the characters which the Lord gives of them it appears what ingratitude they had been guilty of, and that their ruin was owing to themselves and their sins.
There is a definite break in this from the last few verses. This is the LORD saying He has forsaken His house. His heritage is His people. He has given His people over into the hands of their enemies. Enemies is plural so this indicates more than one country.
"As a lion": Jeremiah's own people collectively are like a lion acting ferociously against him.
The lion in the forest attacks. This is what God's people have done unto Him. They have sought other gods. They have been unfaithful to Him. They have not feared and reverenced God. They have attacked the very character of God. He suddenly is feeling wrath toward them. I believe the "it" is speaking of their slander of God. God never stopped loving His people. He removes His special care of them for a time to cause them to seek Him again.
"As a speckled bird": God's people, speckled with sin and compromise, are opposed by other birds of prey, i.e., enemy nations.
A speckled bird would be like one of no special species. This would be the case, because they had given up exclusive worship of Jehovah for worship of many false gods. An oddly marked bird will cause the other birds to attack it. This is the case here. These nations (birds), do come against Jerusalem and Judah to destroy them. The beast of the field do come to devour, they are the heathen nations that come to destroy.
This is a metaphor which is often used of the people of Israel and Judah (see Psalm 80:8). The pastors that destroyed them are not their own governors, civil or religious, but Heathen princes, Nebuchadnezzar and his generals. So the Targum paraphrases it, "many kings slay my people;" so Kimchi and Ben Melech.
"They have trodden my portion under foot": The people of the Jews that were his portion, and before called his heritage. Whom the Chaldeans subdued, and reduced to extreme servitude and bondage. And were as the dirt under their feet, greatly oppressed and despised.
"They have made my pleasant portion a desolate wilderness": By pulling down stately edifices, the destruction of the walls and towers, and destroying men. So that there were none to manure the fields, to dress the vineyards, and keep gardens and orchards in good condition. But all were come to ruin and what before was a delightful paradise was now like a heath or desert.
(See the note on 10:21).
We discovered in a previous lesson that the pastor was a tender of the flock. It also means a keeper of the sheep. God's people are His vineyard. Those God had left in charge over His vineyard have literally destroyed the vineyard. It is the very same thing as the shepherd God had left caring for the sheep not feeding them the right food. These pastors have not improved the spiritual side of these people for God. They have in fact, destroyed the people's relationship with God. The 34th chapter of Ezekiel speaks of the same thing. I will give you just one verse, but be sure to read it all.
Ezekiel 34:2 "Son of man, prophesy against the shepherds of Israel, prophesy, and say unto them, Thus saith the Lord GOD unto the shepherds; Woe [be] to the shepherds of Israel that do feed themselves! should not the shepherds feed the flocks?"
This speaks of the problems when Jeremiah spoke, but it also deals with problems in our churches today. Pastors should feed spiritual food to God's congregation. They need a relationship with God, not religion.
Which is repeated to denote the certainty of it; the astonishment, and that it might be observed.
"And being desolate it mourneth unto me": Not the inhabitants of it for their sins, the cause of this desolation; but the land itself, because of the calamities upon it. It crying to God, in its way, for a restoration to its former beauty and glory.
"The whole land is made desolate": It was not only the case of Jerusalem, and the parts adjacent, but even of the whole land of Judea.
"Because no man layeth it to heart, took any notice of the judgment threatened that was foretold by the prophets". Nor repented of their sins, for which they were threatened with such a desolation. Nor even were properly affected with the destruction itself. The earth seemed more sensible of it than they were, expressing the great stupidity of the people.
The moral sickness in our land today and in Israel then, is the same. Someone has to raise a standard of righteousness. There was no one who did that then. I pray there will be someone come forth who will do something now. Our land is sick. The only cure is national revival. Someone has to lead the way. Are you that one?
"Sword of the Lord": God's strength can be for defending (compare 47:6; Judges 7:20), or in this case, condemning. The Babylonians were God's sword doing His will.
The "Sword of the LORD" is the Word of God. Vengeance of God was carried out by the Babylonians, but it was really God. All of the false worship in the high places was totally destroyed. Do you get the picture? The Word of God can clean out all corruption in our land as well. The Word of God is the most powerful weapon there is against all enemies. Crucify the flesh that the spirit might live.
If these words be understood literally, they only signify that God would blast the labors of the husbandman (farmer), and curse them in the field. The earth's bringing forth thorns and thistles was part of the curse for the first transgression of man (Gen. 3:18). God's blasting the labors of husbandmen is often threatened as a punishment of sin (see Lev. 26:16; Deut. 28:38). If it be taken metaphorically, it is expounded by the next words.
"They have put themselves to pain, but shall not profit": That they should labor in vain, all the works of their hands, all their counsels and deliberations, should be of no profit or avail unto them.
"They shall be ashamed of your revenues because of the fierce anger of the Lord": The fierce anger of God against them shall be showed, from the returns of their labors or estates. The profits of their trades, etc., shall be so small that they shall be ashamed of them.
Nothing prospers without the blessings of God. You can plant a seed in the ground, but it is God that causes it to grow. When God is angry, there is nothing you can do to benefit yourself or anyone else.
Verses 14-17: Jeremiah is assured that although Judah and Jerusalem must be punished, God's judgment will also extend to their "evil neighbors". There is in this a strong missionary appeal in that to Gentiles, too, is opened the hope of salvation (compare 16:19-21; Isa. 2:1-4; 19:20-25; 45:22; 66:23; Hosea chapter 12; Obad. 1:20-21; Zech. 8:20-23; 14:8-9, 16).
Verses 14-15: Despite the prospect of God's anger and the "evil neighbors" who would "touch the inheritance" and take them into captivity, both the land and the people would remain His possession. God's compassion on His people will never end (Zech. 2:8).
"Evil neighbors"; Other nations which hurt Israel will, in their turn, also receive judgment from the Lord (compare 9:26; 25:14-32; Chapters 46 to 51).
This looks ahead to the time that the LORD will come against the enemies of His people. God will destroy their captors and restore Judah and Jerusalem to His people. God will take vengeance on the heathens who took them captive. It is God who will take His people away from the heathen captors.
"Bring them again": God will restore His people to the land of Israel in a future millennial day, as indicated (in chapters 30 to 33).
God does not tell them when, but He does tell them He will forgive them and bring them back into the Promised Land. All who have lived through the captivity and all of their children, will be forgiven of God and restored to their land. God is a God of judgement, but He is also a God of forgiveness and salvation. This promises unmerited favor from God.
Verses 16-17: Here we glimpse God's global purposes even though the chosen people so poorly communicated the wonders of the true God to the rest of the nations. Israel's hope was offered to those who were not chosen. The Lord was willing to even extend His mercy to the Canaanites who had taught Israel to worship "Baal".
Not their evil ways of sin or superstition, they sometimes stray into; but the ways which God has prescribed to them, and has directed them to walk in. And in which they do walk; and which are to be learned of the Lord, by a diligent attendance with his people on his word and ordinances (see Isa. 2:3).
"To swear by my name, the Lord liveth": That is, to worship and serve the living God, a self-existent Being, who has life in himself, and of himself, and not another. And is the fountain, author, and giver of natural life to all creatures, and spiritual and eternal life to his true worshippers. Swearing is here put for the whole of religious worship as in (Deut. 6:13), as they taught my people to swear by Baal, to worship him, and other idols.
"Then shall they be built in the midst of my people": Become part of the spiritual building the church. Being laid upon the same foundation of the apostles and prophets, and built up a holy temple; a spiritual house for the Lord to dwell in. Partaking of the same privileges and ordinances as the people of God. Being fellow heirs, and of the same body, and partakers of the promise in Christ by the Gospel (Eph. 2:20). It denotes the settlement and establishment of the Gentiles with the Jews in a Gospel church state. So the Targum, "and they shall be established in the midst of my people."
We see in this that God offers forgiveness to the heathen, as well as His people, if they will turn from the worship of Baal to worshipping the One true God. This is an opening to God for the Gentiles.
Or "hear"; the word of the Lord, and hearken to the ministers of the Gospel, and be subject to the ordinances of it. Or as the Targum, "will not receive instruction:"
"I will utterly pluck up and destroy that nation, saith the Lord": Root it up from being a nation, strip it of all its privileges and enjoyments, and destroy it with an everlasting destruction (see Zech. 14:16).
God is just too all mankind. He offered salvation to them. God will not impose His will on others. It is their own choice to follow God or not. If they choose not to follow God, He will destroy them. The nation who refuses to worship God, will be destroyed.
1. What is the first thing Jeremiah recognizes about God in verse 1?
2. God will allow us to ask questions, but He will not allow us to question His ______________.
3. It seems to Jeremiah that the __________ of this world are the ones who prosper.
4. Why do we feel this way sometimes, too?
5. Men cry out for _____________, but what they truly want is _________.
6. What does "being far from their reigns" mean?
7. What does Jeremiah not understand about the Babylonian attack?
8. Jeremiah had gotten __________, before the race was over.
9. The little problems we face now will pale in comparison to the _________ ________________.
10. Who, in verse 6, are opposed to Jeremiah?
11. God's heritage is compared to what animal, in verse 8?
12. Why does God remove His special care from His people for awhile?
13. An oddly marked bird will cause the other birds to do what?
14. Who is God's vineyard?
15. What chapter in Ezekiel speaks of shepherds who have not cared for their sheep?
16. The moral sickness in our land today is the same as what?
17. Are you the one to do something about it?
18. What is the "Sword of the LORD"?
19. What causes a plant to grow?
20. What happens to the enemies of God's inheritance?
21. After God has allowed them to be punished, what wonderful thing does He do for them?
22. Who does God offer forgiveness to, besides His heritage?
Verses 1-2: A "linen sash" was a fine cloth belt worn for decoration and sometimes used to temporarily secure the pulled-up hem of a man's robe when he was running or needed freedom for his legs. The fact that it was made of linen meant it was valuable, not an everyday item of clothing. The garments of the priest were made from linen (Lev. 16:4), so this material also represented Israel's consecration to the Lord.
"A linen girdle": One of several signs Jeremiah enacted to illustrate God's message involved putting on a linen waistband (generally the inner garment against the skin). This depicted Israel's close intimacy with God in the covenant, so that they could glorify Him (verse 11).
"Put it not in water": Signified the moral filth of the nation. Buried and allowed time to rot (verse 7), the waistband pictured Israel as useless to God because of sin (verse 10). Hiding it by the Euphrates (verse 6), pointed to the land of Babylon where God would exile Israel to deal with her pride (compare verse 9).
The "girdle" that Jeremiah was to "put" on has been understood either as a sash worn as a belt, or a "linen" undergarment that stretched from the waist midway to the thighs.
Linen was the material the priest wore in the temple. Linen symbolized righteousness when it was clean and white. It appears this garment was intended to be worn next to his body. It perhaps was showing his closeness with God. It appears to me also, that a garment of this nature was not shared. It was private property. This is true with the garment of righteousness the Lord Jesus furnishes for each of us who are His. The fact that this garment might need washing indicates that it might be soiled.
Jeremiah 13:2 "So I got a girdle according to the word of the LORD, and put [it] on my loins."
That is, according to God's command.
"And put it on my loins": And used it as God commanded me, never disputing the reason why God bid me do such a thing.
This just shows his total obedience to God. Notice he does not ask why he is to do this, he just does it.
Verses 3-7" Jeremiah buried the linen sash on the shore of the "Euphrates", and a while later, God had him dig it back up. And "the girdle was marred, it was profitable for nothing", except to demonstrate Jeremiah's unquestioning obedience. Sometimes God does not reveal His plan until His servants have done what He commanded.
Jeremiah 13:3 "And the word of the LORD came unto me the second time, saying,"
No dates are given, but the implied interval must have been long enough for the girdle to become foul, while the prophet apparently waited for an explanation of the strange command.
God speaks to obedient children. He comes to give Jeremiah further directions here.
Verses 4-11: Jeremiah's journey has been variously understood as a literal trip either
(1) To the western portion of the upper Euphrates River;
(2) To Ephrata (Bethlehem); or
(3) To Perah, three miles northeast of Anathoth.
Others consider the events here to have occurred in a vision or in some dramatic presentation. In any case, the lesson of the message is the same: as the "girdle" was "marred", so God will "mar" (wound), Judah's "pride".
"Euphrates": This refers literally to a site on the Euphrates River because:
(1) The Euphrates is the area of exile (20:4);
(2) "Many days" fits the round trip of well over 1,000 miles (verse 6); and
(3) The ruining of the nation's pride (verse 9), relates to judgment by Babylon (verses 10-11).
In some sense, this girdle symbolizes the people of God. God had been close to them, as an inner garment is on a person. He had clothed them with His blessings. He had been their righteousness. This soiled girdle, spoke of God's people who had soiled the righteousness God had given them. They had committed spiritual adultery. They had ruined their relationship with God. God now shows His putting them away through Jeremiah taking the soiled girdle, and hiding it in a hole in a rock. The hole in the rock symbolizes their captivity.
Jeremiah 13:5 "So I went, and hid it by Euphrates, as the LORD commanded me."
In order to support the view that Jeremiah's act was outward.
The Euphrates is specified as being near Babylon, the Jews future place of exile.
Again, we see total obedience on the part of Jeremiah. The Euphrates was speaking of a river in the east.
When the girdle had lain long in the hole, by the side of Euphrates. This denotes the length of the Babylonish captivity, which was seventy years.
"That the Lord said unto me, arise, go to Euphrates, and take the girdle from thence, which I commanded thee to hide there": Which may denote the return of these people from captivity, according to the prophecy of Jeremiah (see Jer. 25:11). Though this seems to be visually done, in order to express the wretched state and condition these people were in. Either before the captivity, which was the cause of it; or at their return from it, when they were no better for it.
The "many days" the girdle was in the hole of the rock, symbolized the length of years they would remain captive. Just as Jeremiah would go and get the girdle, God would go and free His people from captivity.
"And digged": The hole, in process of time, being stopped up with soil or sand, that were thrown up over it. This digging was in a visionary way (see Ezek. 8:8).
"And took the girdle from the place where I had hid it": Which he knew again by some token or another. Whether the prophet really made such a journey, or all this was but a vision, is very uncertain. When he came to the place, or in his vision, he thought, when he came to the place, that he saw all the girdle rotted. And good for nothing but to be thrown upon a dunghill.
The symbolism is explained in (Jer. 13:9). The girdle stained, decayed, worthless, was a parable of the state of Judah after the exile, stripped of all its outward greatness. Losing the place which it had once occupied among the nations of the earth.
This happens to show God's people just how marred they are. They are really not worth saving. They have sinned so greatly following after false gods, that it is hard to understand why God would even want them back. The condition of the girdle and the condition of God's straying people were the same.
Verses 8-11: Jeremiah's linen belt vividly depicted the condition of God's people, they had become "good for nothing". Although the Lord once wore them with honor, they were no longer fit for such a task (Psalm 81:11).
Jeremiah 13:8 "Then the word of the LORD came unto me, saying,"
Or the word of prophecy from before the Lord, as the Targum. And now follows the application of this sign to the thing signified, and the whole intention of it is made known.
The Lord had not revealed to Jeremiah the whole plan all at once. It appears that God told him step by step as he needed to know.
As this girdle has been hid in Euphrates, and has been marred and rendered useless. So in like manner, and by such like means:
"Will I mar the pride of Judah, and the great pride of Jerusalem": Or their glory, or excellency. That which they gloried in, and were proud of. Their city which was burnt, and their temple which was destroyed by the Chaldeans. Their king, princes, and nobles, who were carried captive into Babylon. By the river Euphrates, and stripped of all their grandeur, honor, and glory. And so the Targum, "so will I corrupt the strength of the men of Judah, and the strength of the inhabitants of Jerusalem, which is much." And to which agrees the Syriac version, which renders it, "the proud or haughty men of Judah, and the many haughty men of Jerusalem."
God is showing Jeremiah with this girdle, what He plans to do with Judah and Benjamin. The Jews had been a very proud people. They had even shown their arrogance toward God, when they worshipped false gods. Now God is going to humble them, as this girdle was marred. Being in captivity to another has a way of humbling a person.
Sent by the prophets, to whom they turned a deaf ear. And though they pressed them, and persistently desired them to give them a hearing, they refused it. And this showed them to be a bad people, very degenerate and wicked. And which further appears by what follows:
"Which walk in the imagination of their heart": Which was evil, stubborn, and rebellious (see Jer. 7:24).
"And walk after other gods, to serve them, and to worship them": Went to Egypt and Assyria to pay their adoration to those who were not by nature gods; and this was the cause of their ruin and destruction.
"Shall even be as this girdle, which is good for nothing": As they were corrupt in their practices, and were become useless and unserviceable to God. So they would be carried captive into a foreign country, where they would be inglorious, and unprofitable, uncomfortable in themselves, and of no use to one another.
God's people that He loved so much and had done so many wonderful things for, have turned against Him. They are evil people and worse than that, they will not take instruction from God. They are so proud of themselves, that they respect their own judgement over the judgement of God. This girdle Jeremiah went and got is good for nothing. God's people are just as worthless as this girdle.
Being girt tight unto him.
"So have I caused to cleave unto me the whole house of Israel, and the whole house of Judah": Whom he chose above all people, and caused to approach unto him, and dwell in his courts. Whom he favored with his presence, and encouraged them to follow after him, and cleave to him in faith and affection, and with full purpose of heart. So that they were a people near unto him as a man's girdle is to his loins. The end of this was, and would have been, had they continued so:
"That they might be unto me for a people": His own people, a special and peculiar people above all others. Peculiarly favored and blessed by him, and continue so, and in the enjoyment of all good things.
"And for a name, and for a praise, and for a glory": For a famous and renowned people, that should be to the praise and glory of God, and an honor to him, and an ornament to the profession of him. Whereas they were the reverse.
"But they would not hear": The words of the Lord, nor obey his voice; but served other gods. Departed from the Lord, to whom they should have cleaved, and so became like this rotten girdle.
The girdle had been worn close to the wearer, just as God had been close to His people. God is speaking of all the 12 tribes of Israel here. The ten tribes were known as Israel and the 2 tribes were known as Judah. God had separated them from all the people of the world to be His peculiar people. He loved them as a father does a son. They were to represent Him to all the world. They were His glory and praise in the world. Now they have betrayed His trust in them. The love God had for them meant nothing to them. They would not listen. They had ears to hear, but they would not hear.
Verses 12-14: No doubt this reference to every "bottle" being "filled with wine" reflects a popular saying. The vine (together with the fig tree), symbolized the basic covenant between God and Israel and the attendant blessings of that spiritual relationship (compare Psalm 80:8-15; Micah 4:3-4; Zech. 3:10). Wine, the fruit of the vine, could signify God's blessing on the fruitful life (Isa. 55:1; Joel 2:23-24), and was to be offered in the drink offering. Unfortunately, Israel had become an unfruitful vine (Isa. 5:2-6), and her people became drunkards (Isa. 5:11, 22; 28:7-8; 56:11-12), who must be constantly warned of the dangerous evils of drinking wine (Prov. 20:1; 23:29-35: Hosea 4:11; Micah 2:11).
Jeremiah condemned the drunken habits of the citizens of "Jerusalem" who had permitted a covenant symbol to be perverted into an evil so typical of the pagan societies around them. In the coming crisis, their "drunkenness" would dull their reactions when they needed to respond decisively. No wonder Paul urges the believer to "be not drunk with wine, wherein is excess": (Eph. 5:18).
The "filled" bottles represented the land, and the "wine" represented the suffering and humiliation that would follow (Psalm 75:8).
God pictured inhabitants of Israel in Babylon's invasion as Jugs or skins of wine. As wine caused drunkenness, they well be dazed, stumbling in darkness (compare verse 16), out of control, and victims of destruction (verse 14).
Explaining the above words.
"Thus saith the Lord, behold, I will fill all the inhabitants of this land": This is the application of the parable, and shows that by every bottle is meant every inhabitant of Judea.
Even the kings that sit upon David's throne": Or, "that sit for David on his throne"; that succeed him one after another. More kings may be meant than one, as Jehoiakim and Zedekiah. Or the present reigning king, and the princes of the brood, are designed. Who, though of David's family, and on his throne, yet this could not secure them from the calamity threatened.
"And the priests": Who ministered in holy things": Their sacred office and function would not preserve them from ruin.
"And the prophets": The false prophets, as the Targum, that prophesied smooth things, and prophesied them peace and safety. These should be involved in the common destruction.
"And all the inhabitants of Jerusalem with drunkenness": With tribulation, as the Targum interprets it; and adds, "and shall be like a drunken man;" giddy, stupid, unable to help themselves, or to advise one another.
It appears that all the kings that reigned during this terrible time were heavy drinkers. Even worse than that, the priests and prophets were too. This could also be speaking of the cup of the fury of God poured out upon them. Whatever is the case, they cannot help themselves much less their people.
What a stunning picture of the awesome and fearful nature of God's wrath, that those going through it would not experience any "pity, nor spare,", or "have mercy" on their way to destruction!
God is saying He is bringing about their destruction. The cup of the LORD's fury is so great against them that they will be destroyed.
Verses 15-17: A third illustration concerns a wary traveler in danger of being overtaken by the falling "darkness" of night. Such was Judah. It must renounce all "pride" and give God His rightful "glory" before the final darkness of national catastrophe engulfs it.
This extended passage describes the details of the tragedy that would befall Jerusalem. No one would be spared, from the "king" to the smallest member of the "flock". Because of the persistent sins of many, all would suffer. When God passes judgment on an evil people, some who are innocent may well suffer and die with the rest.
Jeremiah 13:15 "Hear ye, and give ear; be not proud: for the LORD hath spoken."
Both to what goes before, and what follows after. The words doubled denote the closest and strictest attention.
"Be not proud": Haughty, scornful, as above all instruction, and needing no advice and counsel. Self-conceited, despising the word of God, and his messages by his prophets. Or, "do not lift up yourselves"; above others, and against God.
"For the Lord hath spoken": It is not I, but the Lord; and what he has said shall certainly come to pass. So the Targum, "for in the word of the Lord it is so decreed;" it is in vain to oppose him. His counsel shall stand, and he will do all his pleasure. None ever hardened themselves against him, and prospered.
God is asking them one more time, to listen and understand before it is too late. It is also explained in this that this is not Jeremiah speaking to them, but the LORD through the mouth of Jeremiah. Some of them were far too proud to accept a message coming out of the mouth of a youth, as being from God. I can just hear them saying: Who does he think he is, telling us what to do?
"Give glory to the Lord": Show by repentance and obedience to God that you respect His majesty.
This is no time to be proud. Humble yourself and give glory to God. We either walk in God's Light, or we walk in the darkness of the earth. Darkness is the absence of Light. When God removes the Light, the darkness comes. Physical darkness can cause you to stumble and fall, but the worst darkness of all is spiritual darkness. The darkness that God sent over Egypt as one of the 10 plagues, was so great you could feel the darkness. The gross darkness is so depressing that it might even cause death. The only way to do away with this type darkness, is repent of your sins and pray for the Light.
That is, if you will not listen to what I say, take heed to what I say, and obey the counsel which I give you. I shall seriously and secretly mourn for your rebellion and obstinacy, which is rooted in your pride, and lifting up yourselves against the Lord's admonishing and counsels. And I shall also mourn for your calamity when it comes upon you. I shall have a personal and family concern with you, but that will not so much trouble me as to consider that you who are the church and people of God should be led into captivity.
Jeremiah is brought to weeping for the fate of these prideful people. The sheep belong to the great Shepherd. God will allow His people to go into captivity to make them realize how badly they need Him to save them.
"King ... the queen": Jehoiachin and Nehushta, ca 597 B.C. (compare 22:24-26; 29:2; 2 Kings 24:8-17). Because the king was only 18 years old, she held the real power.
In the following two Scriptures, we see that the king was very young, and his mother was the queen instead of him having a wife who was queen. Jeremiah was the prophet in the land for both kings.
2 Kings 22:1 "Josiah [was] eight years old when he began to reign, and he reigned thirty and one years in Jerusalem. And his mother's name [was] Jedidah, the daughter of Adaiah of Boscath."
2 Kings 24:8 "Jehoiachin [was] eighteen years old when he began to reign, and he reigned in Jerusalem three months. And his mother's name [was] Nehushta, the daughter of Elnathan of Jerusalem."
Jehoiachin reigned just a short time. It was during this period that Babylon captured them.
2 Kings 24:11-12 "And Nebuchadnezzar king of Babylon came against the city, and his servants did besiege it." "And Jehoiachin the king of Judah went out to the king of Babylon, he, and his mother, and his servants, and his princes, and his officers: and the king of Babylon took him in the eighth year of his reign."
"Wholly carried away captive": "All" and "wholly" do not require absolutely every individual, for Jeremiah elsewhere explains that some were to be slain and a remnant left in the land or fleeing to Egypt (Chapters 39-44).
We know from the Scripture (in 2 Kings above), that this prophecy was fulfilled. They were held captive in Babylon.
He speaks to them as if their enemy was even then upon their march, that if they did but look they might see him coming.
"Where is the flock that was given thee, thy beautiful flock?" The prophet either speaks to the king, or to the rulers, or chief of the congregation of Judah. (Prov. 14:28). In the multitude of the people is the king's honor. So in the multitude of subjects, or of members, lies much of the honor of a church or state.
This is speaking of the shepherd, who should have been watching the flock God had entrusted to him. The beautiful flock is speaking of God's people.
That is, thou wilt have nothing to say, but be wholly confounded and ashamed when God shall visit thee with this sore judgment. Or when Nebuchadnezzar's army sent by God shall visit thee. For you, either by thy commerce and trading with them, or by your so often calling them to your assistance, or by thy idolatry borrowed from them, and other nations, hast taught them to be captains over thee. Thy sorrows and affliction will come upon thee suddenly and terribly, as pain cometh upon a woman in travail. Yea, and as certain also.
The punishment on these people who thought themselves above others, will come suddenly like a woman who is having a baby.
Verses 22-23: Deep-seated sin is about as easy to change as the color of one's "skin" or a leopard's "spots". Only the One who makes us can make anyone whole again. Redemption requires surrender to God.
Not daring to express it with the mouth; and which, notwithstanding, God that knows the heart, was privy to, and could discern all the secret workings of it. Putting such a question as this.
"Wherefore come these things upon me?" All these calamities, the invasion and siege of the enemy, famine, sword, captivity etc. The answer returned is:
"For the greatness of thine iniquity": The enormous crimes the Jews were guilty of, such as idolatry, blasphemy, etc. Which were attended with aggravated circumstances. Or, "for the multitude of thine iniquity"; their sins being so many, as well as great.
"Are thy skirts discovered, and thy heels made bare": Being obliged to walk naked and barefoot, their buttocks uncovered, and their legs and feet naked, without stockings or shoes. As captives used to be led, to their great shame and disgrace (see Isa. 20:2). The phrases are expressive of captivity, and the manner of it. The cause of which was the greatness and multitude of their sins. The Targum is, "because thy sins are multiplied, thy confusion is revealed, thy shame is seen."
It is as if they had not been warned over and over. They act as if they did not deserve such punishment from God. Their sins are now out in the open. They cannot hide them under their skirts. They are barefoot, because they have been exposed.
"Ethiopian ... leopard": The vivid analogy assumes that sinners cannot change their sinful natures. Only God can change the heart (31:18; 31-34).
The Ethiopian was born with black skin. The leopard is born with spots. Man is born with a sinful nature. The natural thing for a man to do is sin. God wants His people to be peculiar to the world. They are no longer to be controlled by their flesh, or their nature they are born with. Those who belong to God are of spirit, not flesh.
Because of their many sins, and continuance in them. Their habits and custom of sinning, they are threatened with being carried captive into other nations. Where they should be dispersed and separated one from another, which would make their state and condition very uncomfortable. And this would be as easily and as swiftly done as the light stubble which is blown away by every puff of wind. Nor would they be able any more to resist the enemy, and help themselves, than the stubble is to stand before the wind as follows.
"By the wind of the wilderness": Which blows freely and strongly. So the Chaldean army is compared to a dry wind of the high places in the wilderness, even a full wind that should scatter and destroy (Jer. 4:11). Or, "to the wind of the wilderness"; and so may denote the wilderness of the people, or the land of Babylon, where they should be carried captive. And from where the wind should come that should bring them to that place.
Since their nature is to sin and they have not risen above that nature, God will scatter them until they call out to Him. If they are wild let them live in the wilderness.
Meaning not the king's, or the queen's only, but the lot of the whole Jewish state.
"The portion of thy measures from me, saith the Lord": Which were divided and distributed, and measured out to them by the Lord. Who appointed these calamities to befall them, and brought them upon them, and that in righteous judgment. The Targum is, "and the portion of thine inheritance;" who, instead of having the land of Canaan for their inheritance, to which the allusion is, and of which they boasted, the land of Babylon was assigned them. Not to be possessors of it, but captives in it. And instead of having God to be their portion and inheritance, they were banished from him, and this was but righteous measure. They had measure for measure.
"Because thou hast forgotten me": Their Maker and Benefactor. The goodness he had shown them, the mercies and benefits he had bestowed upon them. Or, "my law", as the Arabic version. Or, "my worship", as the Targum. Therefore, he forgot them, took no notice of them, hid his face from them, and gave them up into the hands of their enemies.
"And trusted in falsehood": Either in the Egyptians and Assyrians, who deceived them; or in their idols. Which were falsehood and lying vanities, and could not help them.
They had followed the desires of their flesh and worshipped false gods. God gives them exactly what they deserve. They will not be treated as God's spirit people. They will go the way of all flesh. They will not have God's protection any longer.
Jeremiah 13:26 "Therefore will I discover thy skirts upon thy face, that thy shame may appear."
"Discover thy skirts": Turn them up, or throw them over the head or face. That is, expose to public shame and disgrace; which was done when their city and temple were burnt, and they were carried captive. This was done to shame captive women and prostitutes (compare Nahum 3:5).
"That thy shame may appear": That their sins might appear to themselves and others, of which they had reason to be ashamed. The allusion is to the treatment which captive women sometimes meet with, or adulterous women, to which the Jews are here compared. The Targum is, "and I also will reveal the confusion of thy sin upon thy face, and thy shame shall be seen."
They will be red-faced with embarrassment. Their sins are made public.
"Thy neighings": Refers to desire at an animal level, without conscience.
Nothing was hidden from God's sight (Heb. 4:13). Despite a depraved condition that would sicken some people into repentance, the people were asked: "wilt thou not be made clean".
Jeremiah, and God through Jeremiah are saying to this people; "I know all your sins, when will you repent and be saved?" It is as if God is pleading with them to repent from their sins, and let Him cleanse them. He offers them redemption. Why will they not accept it?
1. What did God tell Jeremiah to get and put on?
2. What does white clean linen symbolize?
3. What tells us it might be soiled?
4. What does verse 2 show about Jeremiah?
5. Where was Jeremiah to hide the girdle?
6. In a sense, this girdle symbolized the _________ of _____.
7. What did the fact that it was soiled show us?
8. The hole in the rock symbolized their ______________.
9. What was the Euphrates?
10. The "many days" of verse 6, symbolize what?
11. What do we learn from Jeremiah going back to get the girdle?
12. What had happened to the girdle?
13. What was the same as the condition of the girdle?
14. What was God going to mar in verse 9?
15. The girdle was good for _________.
16. Who is God speaking to in verse 11?
17. Every bottle shall be filled with ______.
18. Who were filled with drunkenness?
19. Who was speaking to them, really?
20. Darkness is the __________ of ________.
21. What was unusual about the Egyptian plague of darkness?
22. Why does God allow them to go into captivity?
23. Why was the mother of Josiah queen?
24. In the reign of _______________, Babylon took Jerusalem.
25. Who is the flock in verse 20?
26. Can an Ethiopian change his _______?
"Verses 14:1 - 17:18: Jeremiah brings before his hearers several messages dealing with their false lamenting. (Chapters 14 and 15), deal with Jeremiah's words and work in the time of a drought that caused a famine.
Verses 1-6: Drought and famine were two of the judgments Moses had warned would come if the people did not obey the Lord's commands (Lev. Chapter 26; Deut. Chapter 28). Famine and war usually go together. Revelation chapter 6 warns that in the Tribulation period will come the Antichrist, followed by war and worldwide famine.
Jeremiah 14:1 "The word of the LORD that came to Jeremiah concerning the dearth."
"Dearth": Jeremiah seems to actually give the prophecy of this chapter during a drought in Judah (verses 2-6).
"Dearth" means drought. We see then, they will not only have problems with invaders, but with drought, as well. We know the invasion came during the reign of Jehoiachin, and possibly this drought came during the reign of Jehoiachin as well.
"Gates thereof languish": The "gates" were the place of public concourse, which during drought and consequent famine were empty or occupied by mourners.
This drought is so bad and for so long, everything looks like it has been in a fire. The plants have dried up and turned black. The cry of Jerusalem goes up, because famine goes right along with a drought.
To places where water used to be. To the pools, the upper and the lower pools, particularly to the fountain of Shiloah, which, Jerom says, was the only one the city of Jerusalem used. The meaning either is, that the nobles in Jerusalem sent their own children to get water for them. They having no servants to attend them, these being put away because they could not support them, the famine being so sore. Or that they sent their menial servants, their subjects, as the Targum renders it, to get them a little water to refresh themselves with.
"They came to the pits and found no water": Their servants came according to order to the pools and cisterns, or to the deep wells. And to such places where there used to be a great confluence of water, and plenty of it. But now they could find none.
"They returned with their vessels empty": Just as they came.
"They were ashamed and confounded": Either the servants that were sent, or rather their masters that sent them, when they saw them come with their empty vessels. Having been looking out and longing for their return. Hoping they would have brought water with them for their refreshment; but to their great disappointment and confusion brought none.
"And covered their heads": As persons ashamed, or as mourners used to do, being full of anguish and distress because of the drought.
This drought has spread to the point that not even the nobles have water to drink. It appears they had sent to the pool for water to be brought into the castle, but there was no water found for anyone. The covering of their heads indicates they were mourning about the drought. They would be ashamed to admit that their God had withheld water from them because of their wickedness.
Through the violent heat of the sun, and want of rain. Or, is broken; and crumbles into dust. The Targum is, "because of sins, the inhabitants of the earth are broken:"
"For there was no rain in the earth": This was the reason of the dearth, and of the famine. And why there was no water in the pits, and the ground was parched. It is to be understood of the land of Judea only, not of the whole earth.
"The ploughmen were ashamed": Because they could not work the earth with their plough, and were obliged to sit still and could do no work. Or to go on with their farming as nothing could be done for want of rain. They covered their heads; as before (see Jer. 14:3).
It was of no use at all to plow the ground. The water needed for the crop to grow was withheld from them. It is time for them to mourn.
Or brought forth her young in the field; of which see (Job 39:1). And which they sometimes did through fear, particularly when frightened with thunder and lightning. And which are common in a time of heat and drought, which is the case here (see Psalm 29:9). Of these sort of creatures there were great plenty in Judea and the parts adjacent. Aelianus says, the harts in Syria are bred on the highest mountains, Amanus, Lebanon, and Carmel. Which were mountains on the borders of the land of Canaan. And the flesh of these was much used for food by the Jews (see Deut. 12:15).
"And forsook it": Which, as it is a loving creature to its mate, so very careful of its young, and preparation for it, and nourishes it, as Pliny observes. The reason of such uncommon usage follows.
"Because there was no grass": For the hind to feed upon, and so had no milk to suckle its young with. And therefore left it to seek for grass elsewhere, that it might have food for itself, and milk for its young.
This is an unnatural thing for a mother hind to do. She ordinarily would keep her calf until the bitter end. She abandoned it because there was no grass or water to keep the animal alive.
From the field, the prophet's eye turns to the bare hill-tops of the "high places," and sees a scene of like distress. The "wild asses" seem turned to beasts of prey, and stand gaping for thirst, as the jackals (not "dragons", compare Jer. 9:11), stand panting for their prey. By some scholars the word is taken as meaning, like a kindred word in (Ezek. 29:3; 32:2), "crocodiles," with their wide gaping jaws.
"There was no grass": The word is not the same as that in (Jer. 14:5), and implies a larger and ranker herbage than that on which the hind fed.
This is just another example of how far the lack of grass had gone. The blindness was because they were looking so hard for grass and there was no grass. They eventually would die from starvation.
Verses 7-12: Jeremiah had been advised not to intercede for his people (11:4); yet he cannot help pleading for them despite their wronging of him (compare 11:18-23). He prays for God's mercy on the basis of their being "called by thy name". However, God rejects Jeremiah's request (verse 10), reminding him that it is useless to pray for this unyielding sinful people (verses 11-12).
The people's sin was so great that the Lord had said He would not listen to the prayers of Jeremiah (7:11; 11:14). Still the prophet felt compelled to intercede for them, as Moses had.
Verses 7-9: "Our iniquities": The prophet confesses Judah's guilt but reminds God that His reputation is tied up with what happens to His people (verses 7, 9). He asks that the Lord be not indifferent as a stranger or overnight visitor (verse 8).
"O Lord": Jeremiah (from 14:7 to 15:21), pursues a series of prayers in which he dialogues with the Lord, who hears and responds (as 1:7; 12:5-17). Five rounds or exchanges occur (14:7-12; 14:13-18; 14:19 to 15:9; 15:10-14; 15:15-21).
We see Jeremiah trying to repent for these people. We remember back to an earlier lesson, when God told Jeremiah not to pray for them. God will not answer this prayer, because the drought is like the captivity. It is to cause the people to return to the worship of the One true God. The only way to stop the drought would be for all the people themselves to repent and return to God. Jeremiah even tries to get God to stop the drought by reminding Him this is His people.
The author, object, ground, and foundation of hope of all good things, both here and hereafter. In whom Israel had been used to hope in times past, and had great encouragement so to do (Psalm 130:7). Or, "the expectation of Israel"; whom they looked for to come.
"The Savior thereof in time of trouble": The Savior of all men in a way of providence, but especially of the true Israel of God, and of them that believe. Who, though they have their times of trouble and affliction, by reason of sin, Satan, and wicked men, and other things. Yet the Lord saves and delivers them out of them all in due time.
"Why shouldest thou be as a stranger in the land": Or, a "sojourner"; who abides but for a while. And it not being his native place, is not so concerned for the welfare of it. Jerome interprets this of Christ when here on earth, who was as a stranger, and unknown by men (see Psalm 69:9). And the other characters "Of the hope of Israel, the Savior", well agree with him (1 Tim. 1:1).
"And as a wayfaring man": Or "traveler".
"That turneth aside to tarry for a night?" That turns into an inn to lodge there for a night, and that only. And so is unconcerned what becomes of it, or the people in it. He is only there for a night, and is gone in the morning. Thus, the prophet represents the Lord by these metaphors, as if he was, or at least seemed, careless of his people. And therefore, expostulates with him upon it, as the disciples with our Lord (Mark 4:38).
God is the only hope there is for them or us. In time, God would send His Son as Savior of all mankind. A stranger is just passing through. They are not permanent dwellers. This is what Israel is compared to. They were God's people, but they have wandered from God.
Astonished, and so surprised as not to know what to say or do. Or "asleep", as the Septuagint; taking no notice of us, and being altogether unconcerned what becomes of us. Or, as one "dumb"; that will give no answer to our prayers.
"As a mighty man that cannot save?" Who, though he is able to save, yet, through want of a heart or will, does not exert his power.
"Yet thou, O Lord, art in the midst of us": Having his residence and dwelling in the temple at Jerusalem; and therefore, was not a stranger and foreigner among them. And this carries in it an appeal and an argument that he would not in his wisdom act towards them in such manner as though he was.
"And we are called by thy name": The people of God, the Israel of God, and the like.
"Leave us not": In our distress and trouble, but deliver us out of it.
Once more we see an urgent plea from Jeremiah. Jeremiah reminds God that these are His people, called by His name. Then he begs God not to abandon them.
Verses 10-12: God responded in this first exchange that;
(1) He must judge Judah for chronic sinfulness; and
(2) Jeremiah is not to pray for the sparing of Judah nor will He respond to their prayers since unrepentance must be punished (compare 11:14, and see note there).
Here begins that Divine revelation mentioned (Jer. 14:1), as an answer to the prophet's complaint and prayer in the nine first verses. The substance of which is, that for their numerous sins he was resolved to punish them. And therefore, would not be any more solicited on their behalf.
"Thus have they loved to wander": They have gone aside out of the way of my precepts. And that out of a principle of love and delight, they have been fond of their idols. They have not refrained their feet. And they have persisted in those deviations and sinful courses, notwithstanding all counsels and arguments used with them to the contrary. Nothing could keep their feet to the way of my testimonies.
"Therefore the Lord doth not accept them": Therefore though they pray, and cry, and fast, God will not accept them.
"He will now remember their iniquity, and visit their sins": But by his punishment of them for their sins, he will let them know, that as he hath seen and taken notice of, so he hath not forgot what they have done.
Now we see God reply to Jeremiah's request. They have wandered away from Him to worship false gods. They do not like to stay with God. They are always looking for something and someone else. They are dissatisfied with what they have. They of their own free will, have walked away from God. God cannot and will not, look the other way. They must be punished for their unfaithfulness. God did not bring the problems on them, their own sins brought the problems.
Jeremiah 14:11 "Then said the LORD unto me, Pray not for this people for [their] good."
As before (in Jer. 7:16; 11:14), the saddest, sternest part of the prophet's work is to feel that even prayer, the prayer that punishment may be averted, is unavailing and unaccepted.
Again, we see God telling Jeremiah not to pray for these people. God would not answer Jeremiah's prayer for them, because He is a just God and must fulfill justice to all. God does not want Jeremiah praying for these people, so Jeremiah must stop.
Or, "though they fast". Very probably on account of the want of rain, and the dearth or famine, a fast was proclaimed (see Jer. 36:9). When they prayed and cried aloud, and made a great noise. But their prayers being hypocritical, and not arising from a pure heart, or offered up in faith and love, were not heard and accepted by the Lord.
"And when they offer burnt offerings and an oblation": Or a meat or bread offering, which went along with the burnt offering. Thinking by those outward things to atone for their sins, without true repentance for them, or faith in the atoning sacrifice of Christ.
"I will not accept them": Neither their offerings, nor their persons.
"But I will consume them by the sword, and by the famine, and by the pestilence": The Lord not only determines the continuance of the famine, notwithstanding the prayers of the prophet; but adds two other judgments, the sword and pestilence. By which he was resolved to consume them. And therefore, it was to no purpose to pray to him on their behalf, he was inexorable.
God had given them a time to repent, but they did not. They have gone too far now. Even if they fast, God will not listen to their prayers. They have been judged of God and found guilty. He will not accept any offering or sacrifice from them.
"The prophets say unto them": Jeremiah seemed to put forth the excuse that the people cannot help it since the false prophets deluded them with lying assurances of peace.
Their leaders are telling them all is well. The prophets had promised peace, but there will be no peace. Jeremiah is telling God that their teachers and leaders had taught them a lie. Really they are responsible for their own actions. We must look carefully at this ourselves. God will hold the leaders responsible for the lies they teach, but He also holds the individuals responsible for what they learn.
1 John 4:1 "Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world."
It is our responsibility to decide who is telling the truth.
Verses 14-18: The excuse was not valid. These were deceits spawned from the prophets' lying hearts. The prophets would suffer for their own sins (verses 14-15), but so would the people for their "wickedness" (verses 16-18; 5:31).
False "prophets" are easily identified, they speak in God's name, but give a message contrary to His revealed word (compare Deut. 18:10-22).
The main thing this is saying is that not all teachers tell the truth. Many say they are from God, when in fact they are in the ministry for self-gain. It is our responsibility to make sure what we are being taught is the truth. If the Bible verifies what they teach, it is truth. If the Bible does not verify what they teach, do not believe it.
The false prophets, as the following description shows:
"That prophecy in my name, and I sent them not": Made use of his name, pretending his authority, though they were not sent by him.
"Yet they say, sword and famine shall not be in the land": Though the Lord by his true prophet had said there should be both. Which proves that they were not sent by the Lord, since what they said was in direct opposition to the word of the Lord. Wherefore their doom in righteous judgment follows:
"By sword and famine shall these prophets be consumed": They should be some of the first, if not the first that should perish by these calamities. Which would abundantly prove the falsehood of their predictions, and show that their lies could neither secure themselves nor others from the judgments which the Lord had said should come upon them.
We see the judgement God makes on these false prophets fits their false prophecies. Whatever they have said will be their punishment. God fits the punishment to the crime.
That is, such of them as gave credit to their prophecies.
"Shall be cast out in the streets of Jerusalem, because of the famine and the sword": Those dying of the famine and of the sword, will have their carcasses cast out of their houses into the open streets. And there lie unburied, as a punishment for disbelieving the words of the Lord, and giving heed to the lies of the false prophets.
"And they shall have none to bury them": Either through want of ability of body or substance, or through want of affection. Or rather through want of persons to do it for them, all their relations being cut off with them, as follows:
"Them, their wives, nor their sons, nor their daughters": Or rather, "they", "their wives, and their sons, and their daughters". These shall die by the famine and the sword, and shall be cast out in the streets of Jerusalem. So that they and their relatives all dying, there would be none to bury one another. And that all should suffer by these calamities were but just and righteous, since all were guilty both of idolatry. And of despising the prophets, and listening to the false ones (see Jer. 7:18).
"For I will pour their wickedness upon them": Or, "their evil upon them". Not the evil of sin, but the evil of punishment. The meaning is, that he would abundantly punish them for their sins, and as they deserved, though not exceeding the bounds of justice. The phrase denotes that their wickedness was great; and that in proportion to it the vials of his wrath would be poured out upon them.
We see from this that those who listen and believe the lies, are responsible for their own sins as well. They also will be punished according to the sin they have committed. We cannot blame our sin on anyone else.
Instead of praying for the people, the prophet has a doleful lamentation put into his mouth, to pronounce in their hearing. In order to assure them of the calamities that were coming upon them, and to affect them with them.
"Let mine eyes run down with tears night and day, and let them not cease": Or "be silent"; signifying that there would be quickly just reason and occasion for incessant grief and sorrow in them. And if they were so hardened as not to be affected with their case, he could not refrain shedding tears night and day in great abundance. Which would have a voice in them, to call upon them to weeping and lamentation also.
"For the virgin daughter of my people is broken with a great breach, with a very grievous blow": Cities are sometimes called virgins, which were never taken. And so Jerusalem here, it having never been taken since it was in the hands of the people of Judah. Nor were its inhabitants as yet carried captive, but now would be. Which, together with the famine and the sword, by which many should perish, is the great breach and grievous blow spoken of. And which is given as a reason, and was a sufficient one, for sorrow and mourning.
Jeremiah is terribly grieved. These are his people. This is a comparison of a virgin daughter being killed before her time. Jeremiah speaks of this Hebrew nation as the virgin daughter. They will be utterly destroyed but they are not virgins. They have committed spiritual adultery with the worship of false gods.
The prophet is by God directed to speak still of the calamities of this people as a thing past, though yet to come, according to the usual style of prophetical writings. And to tell them, that whatsoever their false prophets told them, yet he so certainly knew the contrary. That he could even wish himself melted into tears for them, and had even already before his eyes the doleful spectacle of their miseries. Some in the field slain by the enemy's sword, others within the walls almost starved to death.
"Both the prophet and the priest go about into a land that they know not": Meaning Babylon. The word in the Hebrew wdto, which we translate go about, signifies so primarily, and in a second sense to merchandise, because merchants go about countries to trade. This hath made that variety of sense which the margins of our Bible have. But our translation is true enough, and the sense seems to be, that priests and prophets (though accounted sacred persons), should be made captives also. And wander in a land wherein they were foreigners. This is thought to relate to the first captivity in the time of Jehoiakim, when the people of the best fashion were carried into captivity.
This just speaks of the judgement being so great that there is death and suffering everywhere. Wherever they go there is famine, and war, and the results of both. The priest can do nothing to stop it.
Verses 14:19 to 15:2: The Lord also rejected the people's confession of sin. Ironically, they petitioned Him to not "break" His covenant with them, when in fact they had broken the covenant.
Verses 19-20: Hast thou utterly rejected Judah?" Lest the Lord be casting Judah off forever, the prophet in deep contrition confesses the nation's sin (compare Dan. 9:4).
Again, a burdened Jeremiah pleads with God, vicariously confessing the sins of the people and urging God not to destroy His people for the sake of His own reputation among the nations. Because of the temple in Jerusalem, and on the basis of His covenant with His people (verse 21).
The false prophets promised peace. They are asking if God has totally turned against His people. I might add they had totally turned against Him to other gods. God does not hate them. He loves them, but they brought this on themselves. This is a time of great trouble.
This is said by the prophet, in the name of the few faithful that were among this people. Who were sensible of their own sins, the sins of their ancestors, and which they ingenuously confess. Their fathers had sinned, and they had imitated them, and continued in the same, and therefore might justly expect the displeasure of the Lord, and his controversy with them.
"For we have sinned against thee": (See Jer. 14:7).
It is a little late to acknowledge their sins and the sins they learned from their fathers. Jeremiah mourns and repents, as if these are his own personal sins. Jeremiah had warned them, but they had not received his warnings.
Which was called upon them, and which they called upon. They deserved to be abhorred, they had done those things which might justly render them abominable, and being what was abhorrent to him. And they deplore this, not, for their own sake, who were unworthy of any favor, but for his own sake, for the sake of his honor and glory, which, as it is dear to the Lord, so to his people.
"Do not disgrace the throne of thy glory": Either Jerusalem, as Kimchi, which was the city of the great King, where he had his throne and palace, and which is called the throne of the Lord (Jer. 3:17). Or the house of the sanctuary, the temple, as Jarchi (see Jer. 17:12). Respect seems to be had to the mercy seat upon the Ark, over which were the cherubim of glory, between which the Lord dwelt. And they pray, that though they were worthy of disgrace themselves, and to be taken and carried captive into a strange land, yet they entreat that the Lord would not disgrace his own glorious habitation, by suffering the city and the temple, and the Ark in it, to be destroyed.
"Remember; thy people, Zion, as before": Or the promises made to them, the covenant, as follows.
"Break not thy covenant with us": God never breaks his covenant, though man does. It may sometimes seem to be broken, when his church and people are in distress and affliction. But he will never break the covenant he has made, or suffer his faithfulness to fail. Yet, though he does not, it is proper and necessary oftentimes to pray in this manner to God, for the encouragement of faith in him, and expectation of good things from him.
"Abhor" means to scorn. It also means to treat or regard with contempt. The presence of God was in the temple, in the Holy of Holies. His presence was over the mercy seat. This perhaps is saying, do not let the temple be destroyed. They are remembering God's covenant with Abraham, but they forget they had to remain faithful to God to receive the blessings. There were curses if they did not obey God. It is not God that had broken covenant with them, they have broken covenant with God.
The blessing wanted; none of the idols of the Gentiles, called vanities, because it was a vain thing to apply to them, or hope for anything from them. None of these could give a shower of rain; though the name of one of their idols was Jupiter Imbrius, or Pluvius, the god of rain. Yet he could not make nor give a single drop. As Baal, in the times of Ahab, when there was a drought, could not.
"Or can the heavens give showers?" From whence they descend, and which are the second causes of rain. Even these could not of themselves, and much less heathen deities.
"Art not thou he, O Lord our God?" The everlasting and unchangeable He, or I AM. Our covenant God and Father, thou, and thou only, canst give rain. This is expected goodness of the great God himself (see Acts 14:17).
"Therefore we will wait upon thee": For rain, by prayer and supplication, and hope for it. And wait the Lord's own time to give it.
"For thou hast made all these things": The rain and its showers, who have no other father than the Lord (Job 38:28). Also, the heavens from whence it descends, and the earth on which it falls, are made by him, who restrains and gives it at His pleasure.
None of the false gods could bring rain. They could not do anything to benefit the people who worshipped them. They will wait for the return of God's blessings upon them. He is their only help.
Verses 1-9: It was ineffective at this point to intercede for the nation. Even prayers by Moses (compare Num. 14:11-25), and Samuel (compare 1 Sam. 12:19-25), eminent in intercession, would not defer judgment, where unrepentance persists (compare 18:8; 26:3). Chief among things provoking judgment was the intense sin of King Manasseh (695 - 642 B.C.). Noted (in verse 4), this provocation is recounted (in 2 Kings 21:1-18; compare 2 Kings 23:26), which says the Lord did not relent from His anger because of this (see also 2 kings 24:3-4).
In answer to his expostulations and entreaties (Jer. 14:19).
"Though Moses and Samuel stood before me": To pray before me, as the Targum; to make intercession for the people. Standing is a prayer gesture. The Jews say there is no standing but prayer, or that is meant when it is mentioned; (Matt. 6:5). Moses and Samuel were named, because they were eminent for prayer, and had success in it, for the people of Israel. Of Moses (see Exodus 32:11), and of Samuel (see 1 Sam. 7:9), and of both (Psalm 99:6). But the words are only a supposition, and not a fact. The meaning is, that supposing that Moses and Samuel were alive, and made intercession for the people, their prayers would not be regarded. "Yet my mind could not be towards this people": God could have no good will to them, no delight in them and could not be reconciled to them, or agree to it. That the favors asked for should be granted them, or that they should be continued in their own land. And therefore, it was in vain for the prophet to ask on their account. But, on the other hand, it is ordered as follows.
"Cast them out of my sight": Or presence; as persons loathsome and abominable, not to be borne. I cannot look upon them, or have anything to say to them, in a favorable way.
"And let them go forth": From my presence, from the temple, the city, and out of their own land. That is, declare that so it shall be.
Moses and Samuel were mighty men of God. God tells Jeremiah, that even if they prayed for this people, He would say no. God has made His decision about the outcome of these people, and all the prayers in the world will not change God's plans. It is wonderful to have someone to intercede in your behalf, but there are some things that are set and God will not alter them for anyone. God is finished with them for the present. They have angered God beyond the point of His changing His mind. He had told Jeremiah in the last chapter, not to pray for these people anymore. Jeremiah is treading on dangerous ground himself, disobeying God's command to him.
If they ask thee what thou meanest by going forth. Which being a term of motion, implies a term to which the motion should be. Saith God, "in the general, it is to ruin and destruction, but they shall not all be destroyed one and the same way". Some shall be destroyed by the pestilence, (for that is here to be understood by death). Others shall be destroyed by the famine, others by the sword of enemies, others shall go into captivity. But one way or other the land shall be quitted of the most of you.
God is explaining to Jeremiah that the punishment for each of them is already set. Some of them will die, some will be killed by the sword, some will starve to death in the famine, and the rest will go into captivity. It is set, and there is no way to change it.
Or four families, and these very devouring ones. That is, four sorts of punishment; and so the Targum, "four evil punishments;" which are after mentioned. These are represented as under God, and at his beck and call. Servants of his that go and come at his pleasure, and do his will. And as being over men, and having power and authority to kill and to destroy by a divine commission.
"The sword to slay": The first and chief of the four families or punishments, which had a commission from the Lord to sheath itself in his people, the Jews. Even the sword of the enemy, the Chaldeans, drawn against them by a divine order and appointment.
"And the dogs to tear": The carcasses of those that are slain with the sword. Or "to draw"; as the word signifies. It being the usual way of dogs to draw and drag the flesh about they are feeding on. This is another of the four families, and a very voracious one it is.
"And the fowls of the heaven, and the beasts of the earth, to devour and destroy": Or "to eat, and to corrupt", the bodies of those that are slain by the sword. The meaning is, that such should not have a burial, but should be the food of fowls and wild beasts. These are the other two destroying families, which have their commission from the Lord for such service.
The sword will slay them, but they will not be buried. The dogs will get their bodies and drag them down the street. Vultures will eat the flesh off their bones. The beasts of the earth will get what the vultures do not.
"Manasseh" was the grandfather of Josiah and one of Judah's worst kings. Over his 55 year reign, he worshiped idols, filled Jerusalem with violence, and even sacrificed his son to the pagan gods (2 Kings Chapter 21). Judah's return to his evil ways following Josiah's godly reign meant that judgment was unavoidable (2 Kings 24:3-4).
We remember Manasseh was an evil king, who caused the worship of many false gods. He even put up statues of them. This same type of thing is found in the following Scriptures.
Deuteronomy 28:24-26 "The LORD shall make the rain of thy land powder and dust: from heaven shall it come down upon thee, until thou be destroyed." "The LORD shall cause thee to be smitten before thine enemies: thou shalt go out one way against them, and flee seven ways before them: and shalt be removed into all the kingdoms of the earth." "And thy carcase shall be meat unto all fowls of the air, and unto the beasts of the earth, and no man shall fray [them] away."
Notice this is not Satan, this is judgement from God for worshipping false gods.
The inhabitants of it; their sins being so many, and so heinous, and so aggravated, and so deserving of punishment, that none could pity their case, or have a heart of compassion towards them, or even spare reproaching them.
"Or who shall bemoan thee?" Sympathize and condole with thee, or speak a comfortable word to thee, or seek to alleviate thy grief and sorrow.
"Who shall go aside to ask how thou doest?" or "of thy peace?" Shall not think it worth their while to go a step out of their way, or turn into a house, and inquire of thy welfare, or salute thee.
When God turns against them, there is no one left to care what happens to them.
"I am weary with relenting": God often withholds the judgment He threatens (compare 26:19; Exodus 32:14; 1 Chron. 21:15), sparing men so that His patience might lead them to repentance (compare Rom. 2:4-5; 3:25).
From a human point of view, God's relenting of the threatened calamity against Judah may seem to be a change of mind. However, this "hand" will "stretch out' in judgment against them (see the note on 6:12).
God had heard their cry for help so many times and every time they repented, He had taken them back and blessed them instead of punishing them. This time will be different. They have gone too far. God will allow the punishment to happen.
Either of their own land, the land of Judea. And so the Septuagint version, "in the gates of my people"; alluding to the custom of winnowing corn in open places. And by fanning is meant the dispersion of the Jews, and their being carried captive out of their own land into other countries. Or of the land of the enemy, into their cities, as the Targum paraphrases it. Gates being put for them frequently. Whither they should be scattered by the fan of the Lord; for what was done by the enemy, as an instrument, is ascribed to him.
"I will bereave them of children": Which shall die of famine, or pestilence, or by the sword, or in captivity. I will destroy my people; which must be when children are cut off. By which families, towns, cities, and kingdoms, are continued and kept up. And this he was resolved to do, though they were his people.
"Since they return not from their ways": Their evil ways, which they had gone into, forsaking the ways of God, and his worship.
"Yet they return not from their ways": Though fanned with the fan of affliction, bereaved of their children, and threatened with destruction. It expresses their obstinate continuance in their evil ways, and the reason of God's dealing with them as above.
Bereave in the Scripture above means miscarry or abortion. This just means that a woman with a child will miscarry that child because of the terrible hardships of war. When you fan a fire, you make it hotter. God causes this to become worse, because of their sin.
Translated, "I have brought upon them, even upon the mother of the young man, a spoiler etc." The word rendered "young man" means a picked warrior. The mother has borne a valiant champion; but neither his prowess nor the numerous offspring of the other can avail to save those who gave them birth. Therefore the widows are greatly increased.
"Against the mother of the young men": Rather, upon ... young man. The widow has lost her husband, the mother her son, so that no human power can repel the barbarous foe. The word rendered "young man" is specially used for "young warriors," e.g., (Jer. 18:21; 49:26; 51:3). Others following Rashi, take "mother" in the sense of "metropolis," or "chief city" (see Authorized Version, margin). In which case "young man" must be connected with the participle rendered.
"A spoiler;" but though the word has this sense in (2 Sam. 20:19), it is there coupled with "city," so that no doubt can exist. Hero the prophet would certainly not have used the word in so unusual a sense without giving some guide to his meaning. The rendering adopted above has the support of Ewald, Hitzig, and Dr. Payne Smith.
"At noonday": At the most unlooked-for moment (see Jer. 6:4).
I have caused him": Etc. Rather, I have caused pangs and terrors to fall upon her suddenly.
"And terrors upon the city": Or, "city and terrors"; the city was immediately filled with terrors at the appearance of Nebuchadnezzar and his army. R. Joseph Kimchi interprets it, "an army and terrors" (1 Sam. 28:16). The Babylonian monarch, at the head of his army, which spread terrors where he came. Some render the word, from (Dan. 4:13), "a watcher and terrors": meaning the Chaldean army, called watchers (Jer. 4:16). The Targum is, "I will bring an army upon them suddenly, and destroy their cities;" it should be rendered "alienation of mind and terrors": from the use of the word, in the Arabic language.
This is just speaking of the vast numbers of young men who die in the war. The destruction from this war is sudden and leaves very little behind.
In the picture of the previous verse the glory of the mother was found in the valor of her son, here in the number of her children. "Seven," as the perfect number, represented, as in (1 Sam. 2:5; Ruth 4:15), the typical completeness of the family.
"She hath given up the ghost": Or, "blew out her soul". Her breath departs; no life can be kept in her. She faints away at the calamities coming on her.
"Her sun is gone down while it was yet day": The darkness of affliction, and the evening of distress and calamity came upon her sooner than was expected. While in the midst of peace and prosperity that was promised, and hoped to be enjoyed for a long time to come (see Amos 8:9).
"She hath been ashamed and confounded": Of her vain hope, trust, and confidence.
"And the residue of them will I deliver to the sword before their enemies, saith the Lord": That is; such who died not of the famine and pestilence, but at the breaking up of the city endeavored to make their escape. These fell into the hands of the enemy, and perished by the sword, as the Lord here predicts. For whatsoever he says certainly comes to pass.
"Languisheth" means droop, or be sick. It appears this sickness is to the death. It appears she died while she was still in her child bearing years.
Verses 10-21: These verses contain Jeremiah's personal lamentations over his lot in life (verse 10), and over his great loneliness (verses 15-18). To these very human sorrows the Lord has comforting replies: Jeremiah will be vindicated (verses 11-14), and God's prophet will be fortified against danger in difficult times (verses 19-21).
Jeremiah once again lamented the misery of his situation and the unfair persecution he suffered for his faithfulness to God's calling. The Lord does not promise that ministry is an easy life, but He does assure His servants that He will give them the strength to endure.
"Woe is me": Overcome by grief (compare 9:1), Jeremiah wished that he had not been born (as 20:14-18). He had not been a bad or disagreeable creditor or debtor, either of whom kindle hatred. Yet his people curse him, and he felt the sting.
This is Jeremiah speaking of himself. Jeremiah had to bring the bad news to the nation. All hated him. He is explaining that he never charged them extreme interest on loans nor did he pay extreme interest. Their hate for him was without reason. They cursed him, because they did not want to hear of the impending doom.
Verses 11-14: In the midst of judgment, the Lord promised protection for the obedient remnant in Judah (compare Mal. 3:16-17). The Babylonians permitted some to stay in the land when they departed (40:5-7). Jeremiah personally received kind treatment from the invader (40:1-6), and his enemies in Judah would later appeal to him (21:1-6; 37:3; 42:1-6). Ultimately, a band of renegade Judeans took Jeremiah to Egypt against God's will (compare 43:1-7).
The latter words of the verse expound the former. For by remnant is here meant the residue or remnant of days Jeremiah had yet to live. Not the remnant of the people who should come out of Babylon.
"I will cause the enemy to entreat thee well in the time of evil and in the time of affliction". I will, by my providence, so order it, that how cruelly and severely whatsoever the enemy deals with thy country, yet he shall use thee kindly when he shall take the city. See the fulfilling of this prophecy (Jer. 39:11; 40:3-4).
Because Jeremiah had been obedient to God, God will spare him and his family. God will protect Jeremiah. Look with me at the following Scripture which explains it so well.
Proverbs 16:7 "When a man's ways please the LORD, he maketh even his enemies to be at peace with him."
Jeremiah will be treated well, even though the destruction is terrible. God will see to that.
Jeremiah 15:12 "Shall iron break the northern iron and the steel?"
Can iron break iron, especially that which comes from the north, which was harder than the common iron. Or steel, the hardest of all? Though the Jews were hard as iron, they could not prevail against and overcome Jeremiah, who was made an iron pillar and brazen walls against them (Jer. 1:18). And so, these words are spoken for his comfort and encouragement. Or they may respect the Jews and the Chaldeans; and the sense be, that the Jews, as mighty and as strong as they fancied themselves to be, and boasted that they were, they could not find themselves a match for the Chaldean army, which came out of the north": And may be said to be as hard as the northern iron, which came from the Chalybes, a people in the north, near Pontus, from whom steel has its name in the Latin tongue. And this sense agrees with what follows.
The word translated steel here is generally translated bronze. "Iron" just means something of great strength. Iron against iron would be an equal. The bronze speaks of judgement. The strength of Babylon from the north at this time, comes from God in judgement.
Not the prophet's substance and treasure; for it does not appear that he had any, at least to require so much notice. But the substance and treasure of the people of the Jews, to whom these words are directed. These the Lord threatened should be delivered into the hands of their enemies, and become a spoil and free booty to them. For which they should give nothing, and which should never be redeemed again.
"And that for all thy sins, even in all thy borders": This spoiling of their substance should befall them because of their sins. Which they had committed in all the borders of their land, where they had built their high places, and had set up idolatrous worship. Or else the meaning is, that their substance and treasure in all their borders. In every part of the land, should be the plunder of their enemies, because of their sins.
The spoil goes to the victor. In this case it is Babylon. The substance and treasures would wind up in Babylon. God allows this because of their sins of spiritual adultery.
Not Jeremiah, but the Jews, to whom these words are continued. The meaning is, that they should go along with the Chaldeans out of their own land into theirs.
"Into a land which thou knowest not": The land of Babylon; and there is another reading of the words in the margin, "I will cause thee to serve thine enemies, in a land that thou knowest not". Which is followed by the Targum, Septuagint, Syriac, and Arabic versions. Some render the words, "I will bring thine enemies from, or through, a land that thou knowest not"; the place from whence they came. And those through which they came, being at a great distance.
"For a fire is kindled in mine anger, which shall burn upon you": Meaning the wrath of God, compared to fire, which was kindled and excited by their sins. And which would continue upon them until it had destroyed them.
It is not certain whether this is speaking of Jeremiah or the Jews. We know that God's anger is not against Jeremiah, it is against the people.
Verses 15-18: "O Lord, thou knowest": Jeremiah, in a mood of self-pity, reminded the Lord of his faithfulness in bearing reproach, his love for His word, and his separation from evil men to stand alone.
All persons and things. He knew the prophet and his heart, and all that was in it. His innocence and integrity; all his afflictions, and what he met with from his enemies. And he knew them, and all their malicious designs against him.
"Remember me": With the favor which he bore to his own people, his covenant with him, his promises to him, and the word on which he had caused him to hope. Because of his trials and troubles, he might seem to be forgotten by him.
"And visit me": In mercy for good. And so the Targum adds, "that thou mayest do well unto me:"
"And revenge me of my persecutors": Not so much for his own sake; unless this is to be attributed to his frailty and infirmity. To the warmth of his spirit, being a man of like passions with others. For private revenge ought not to be sought by good men, but for the sake of God and his glory. In whose cause he was engaged, and on whose account he was persecuted.
"Take me not away in thy longsuffering": While thou art bearing with others, do not take me away by death. Or suffer them, whom thou dost forbear, to take me away, or give them an opportunity thereby so to do. Or when thy longsuffering is at an end, do not involve me in the same calamity with them. The Targum is, "do not give delay to my injury;"
This is definitely Jeremiah asking God to remember him and revenge him of his persecutors. Jeremiah is reminding God that he suffered rebuke to bring God's message to these people.
Either the words which from time to time thou didst reveal to me were by me greedily digested. And though some of them were dreadful and terrible words, yet because they proceeded from thee, I was glad to hear them, and to be thy instrument to communicate them to thy people. Or, (which better pleaseth the learned author of our English Annotations, and possibly may be more the Sense of the place). Thy word of commission (of which see Jer. 1), by which I was made thy prophet, was at first very grateful and pleasing to me. I was glad at heart, when thou at any time didst reveal thy will to me. Thou art the Lord of hosts, and so able to protect thy messengers. Lord, I am called by thy name, I became a prophet by thy authority, and therefore do thou own, protect and defend me.
This is speaking of the Word of God which God placed in Jeremiah's mouth. Jeremiah accepted into his very being (ate them), the Words of God. We know that Jeremiah was ordained of God from birth to bring this message to the house of Judah and Benjamin. He was God's agent on the earth to these people. He was called of God's name. This is the same thing today as being a Christian. We are called of the name of Christ. Jeremiah recognizes God for who He is, LORD God of hosts.
Verses 17-19: Jeremiah was deserted, all alone, standing in the breach of a nation that was deteriorating, crying out what God had called him to preach. The Lord allows the prophet to vent his frustrations, but his charge to the Lord "wilt thou be altogether unto me as a liar" brought a rebuke. Jeremiah had called the people to "return" from their sin but now it was Jeremiah who would need to "return" from the people and back to the Lord if he were to fulfill his commission.
Rather, "I sat not in the assembly of the laughers, and was merry." From the time God's words came to Jeremiah he abstained from things innocent, and a gravity came over him beyond his years.
"I sat alone because of thy hand": As a person consecrated to God he would also be "separated." (See Jer. 1:5; compare Acts 13:2).
"With indignation": The prophet thus taught of God sees the sins of the people as offences against God, and as involving the ruin of His Church.
Jeremiah did not fellowship with the people he was sent to warn. He was not happy with them at all. God had caused him to be full of Godly indignation at the things they were doing.
"Waters that fail": He asked that the Lord not fail him like a wadi that has dried up. The answer to this concern (is in 2:13; "the Lord is his fountain"; 15:19-21, and 17:5-8).
We see that Jeremiah believed God would protect him from all harm, and that included wounds and sickness. Jeremiah is extremely bold in his questioning of why God allowed this to happen to him. He is saying, "Can I believe you or not"?
The Lord reprimanded Jeremiah for self-pity and impatience. He had to have the proper posture before God and repent. If he did so, he would discern true values ("take forth the precious," a figure drawn from removing pure metal for dross), and have the further privilege of being God's mouthpiece. Let sinners change to his values, but let him never compromise to theirs. As a man who is to assay and test others (6:27-30), he must first assay himself (compare Moses, in Exodus 4:22-26).
Now we see what the problem was. If you remember, Jeremiah tried to intercede for them, even after God told him not to do that. God is telling Jeremiah to separate himself from them. Do not chase after them. Let them come to you. God is telling Jeremiah, if he will do exactly as He says, He will allow him to be His mouth to these people. Jeremiah must not run after these people, but they must change and come to him. He is not to go to Babylon, but stay in Jerusalem.
Verses 20-21: When Jeremiah repents, God will protect him (verses 20-21, as 1:18-19).
As he had promised him, when he first called him to his office (Jer. 1:18). And so, would not be as a liar to him.
"And they shall fight against thee": By words and blows, by menaces and imprisonment.
"But they shall not prevail against thee": So as to cause him to call in his words, and contradict his prophecies. Or so as to take away his life.
"For I am with thee, to save thee, and deliver thee, saith the Lord": The presence of God with his ministers is sufficient to save and deliver them out of all their troubles. And to protect and defend them against all their enemies (see Matt. 28:20).
The "brazen wall" is speaking of the strong judgement that Jeremiah will speak. They will not be able to harm him, because God has built a hedge of protection around Jeremiah. They may want to destroy Jeremiah, but they will not be able to do him harm. God is Jeremiah's protection. Jeremiah heard the LORD promise him this.
The wicked Jews, Zedekiah and his courtiers, who imprisoned him.
"And I will redeem thee out of the hand of the terrible": As kings and great men of the earth seem to be. Or, "the violent", or "strong and mighty; that were stronger than he, that would use him with violence, and inject terror into him.
These wicked are possibly Jews who are trying to kill Jeremiah. God is his protection. He will not be taken captive for long. God is his salvation.
Jeremiah 16:1 "The word of the LORD came also unto me, saying,"
Here begins a new discourse, wherein God forbids Jeremiah to marry, principally with a view to show the miseries of parents, and the confused and ruinous state of things in Judea. "Fruitfulness was promised as a blessing under the law (Deut. 28:4), but ceased to be so in such difficult times as were coming upon the Jewish nation. For parents could not promise to themselves any comfort in their children, who must be exposed to the many miseries that attend a hostile invasion and a conquering army."
This is another separate time that God has spoken to Jeremiah. This is a totally different message as we will soon see.
Verses 2-4: To vividly portray Judah's coming distress, the Lord commanded Jeremiah not to marry or have children. The Lord often used the marriages and families of the prophets to teach important lessons to the people (Isa. chapters 7-8; Ezek. chapter 24 and Hosea chapters 1-3).
"Thou shalt not take thee a wife": Since destruction and exile are soon to fall on Judah, the prophet must not have a wife and family. God's kindness will keep him for anxiety over them in the awful situation of suffering and death (verse 4; compare 15:9 and 1 Cor. 7:26).
(Chapters 16 and 17), continue the theme of Jeremiahs' life in the light of the coming judgment. In the face of the horrible specter of death, destruction, and deportation. Jeremiah is neither to marry nor to grieve for the objects of God's just judgment.
God does not want Jeremiah to be yoked with these idol worshippers. It was a natural thing for all to seek a wife, and many of the prophets like Isaiah, were married. This was not forbidding Jeremiah to marry, just requesting him not to marry these women who were involved in worshipping false gods. God did not want Jeremiah to have unbelieving children.
This is a reason given why the prophet should not have, and why he should not be desirous to have, sons and daughters in such a place and country that was devoted to destruction.
"And concerning their mothers that bare them, and concerning their fathers that begat them in this land": The land of Judea; which shows what is meant by the place before mentioned. Both the one and the other, parents and children, should die there. This is what was determined by the Lord concerning them. And therefore, it could not be a desirable thing for a man to have wife and children, whom he must part with in such an uncomfortable manner, as is. This is a reason given why the prophet should not have, and why he should not be desirous to have, sons and daughters in such a place and country, devoted to destruction.
"And concerning their mothers that bare them, and concerning their fathers that begat them in this land": The land of Judea; which shows what is meant by the place before mentioned. Both the one and the other, parents and children, should die there. This is what was determined by the Lord concerning them. And therefore, it could not be a desirable thing for a man to have wife and children, whom he must part with in such an uncomfortable manner, as is described. And to show the certainty of which the prophet is forbidden to do as above. And to show the certainty of which the prophet is forbidden to do.
God's judgement had been spoken on these evil people. Not only would the men die, but the women and children as well.
Such as the sword, famine, and pestilence. The Targum particularly adds famine. It may be rendered, "deaths of diseases, or sicknesses"; such as are brought on by long sickness and lingering distempers. By which a man consumes gradually, as by famine, and is not snatched away at once. And which are very grievous to bear.
"They shall not be lamented, neither shall they be buried": Which two things are usually done to the dead by their surviving relations. Who mourn for them, and express their grief by various gestures, and which especially were used by the eastern nations. And take care that they have a decent burial. But neither of these would now be, which is mentioned as an aggravation of the calamity. That not only the deaths they should die of would be grievous ones, but after death no regard would be shown them. And that either because there would be none to do these things for them. Or they would be so much taken up in providing for their own safety, and so much in concern for their own preservation, that they would not be at leisure to attend to the above things.
"But they shall be as dung upon the face of the earth": Lie and rot there, and be dung to the earth. Which would be a just retaliation, for their filthy and abominable actions committed in the land.
"And they shall be consumed by the sword, and by famine": The grievous deaths before mentioned. The sword without, and the famine within; the one more sudden, and at once, the other more lingering. And therefore may be more especially designed by the death of lingering sicknesses referred to.
"And their carcasses shall be meat for the fowls of heaven, and for the beasts of the earth": Lying unburied (see Jer. 7:33).
God is reminding Jeremiah of the punishment He has already spoken upon this nation. He is saying, Jeremiah you would not want your wife or children to be part of this severe punishment. It is better if you do not marry. God will not only cause them to die, but He will not allow anyone to bury them or mourn for them. They have been so evil, God will allow their bodies to be eaten by vultures and wild beasts.
Verses 5-6: Jeremiah was not to attend funerals or mourn for the dead. These were important social customs, but the dead were not to be mourned because their deaths were the judgment of God. The Lord had withdrawn His love and mercy from the people.
"House of mourning": This was a home where friends prepared a meal for a bereaved family. Don't mourn with them or rejoice, he is told (compare verse 8).
This is a warning from God to Jeremiah. He must not even mourn over those whom God destroys.
"Cut themselves ... bald": These acts indicated extreme grief.
It was the custom of the land to bury their dead. They also set aside a time of mourning for them. Sometimes to show the severity of their grief, they would cut themselves in sorrow. God says here it does not even matter how important they seemed to be, no one is to mourn them. In this the ruler will be no better than the common people.
Either their flesh, or their clothes. Or, "stretch out"; that is, their hands, and clap them together, and wring them, as persons in great distress do. Or "divide", or "break", or "deal unto them"; that is, bread, as at their funeral feasts. Thus, the Septuagint version, neither shall bread be broken in their mourning. And to the same sense the Targum; so the word is used in (Isa. 63:7). A practice that obtained among the Heathens (see Deut. 26:14), and now with the Jews, as it seems. Which they did for them in mourning, to comfort them for the dead. They used to carry or send food to the surviving relations, and went and ate with them, in order to comfort them for the loss of their friends. But this now would not be done, not because a Heathenish custom, but because they would have no heart nor leisure for it (see Ezek. 24:17).
"Neither shall men give them the cup of consolation to drink for their father or for their mother": Not give them a cup of good liquor to comfort and cheer their spirits, overwhelmed with sorrow, on account of the death of a father or mother": Which was accustomed to be done, but now should be omitted. The calamity would be so great, and so universal, that there would be none to do such offices as these (see Prov. 31:6).
The Jews had a practice of a funeral feast when someone died. This was very similar to the wake some practice today. The cup of consolation was a cup of wine probably, which helped them bear the pain of the loss of a child.
Verses 8-9: It would also be inappropriate for Jeremiah to attend feasts and celebrations during a time of national calamity.
God not only forbade his prophet to go into houses of mourning, to eat and to drink according to their custom, or to comfort those who had lost their friends. But he forbade him also to go into houses where they were accustomed to eat and to drink upon a more cheerful account.
This is another way of expressing the same thing as above. This is a judgement of God and should not be handled as if these people were saved.
Who is able to do what he here threatens he will, and which he will do, notwithstanding his being the God of Israel. Their hearts not being right with him, nor they steadfast in his covenant.
"Behold, I will cause to cease out of this place, in your eyes, and in your days, the voice of mirth, and the voice of gladness": Upon any account whatsoever, civil or religious. And that out of Jerusalem, where their religious feasts were kept, as well as there were often expressions of joy made on civil accounts. And this should be in their sight, it should be notorious and remarkable, that they could not but observe it. And it should be in a short time, in their days, though they were very desirous of putting these evil days far from them. And were not willing to believe they should be at all, or however, not in their days.
"The voice of the bridegroom, and the voice of the bride": The poems and marriage songs, sung at the celebration of nuptials. These should cease, marrying and giving in marriage being over. The consequence of which must be ruin to the nation, a lawful succession of mankind being not otherwise to be kept up.
This is speaking of a time when all the normal joys of living will cease. God leaves no doubt that Jeremiah will see this time. It was for the immediate future. There will be no one left to marry.
Verses 10-13: "Wherefore hath the Lord...?" Jeremiah was to explain the reason for the judgment, i.e., their forsaking God and worshiping false gods (verse 11; 2:13). They would get their fill of idols in Babylon (verse 13).
Or, "all these things"; which he was forbidden to do. As marrying and having children, going into the house of mourning or feasting, with the reasons of all, because of the calamities coming upon them.
"And they shall say unto thee, wherefore hath the Lord pronounced all this great evil against us?" As if they were quite innocent, and were not conscious of anything they had done deserving such punishment. Especially so great as this was threatened to be inflicted on them. As their dying grievous deaths, parents and children, great and small, and be unlamented and unburied.
"Or what is our iniquity? or what is our sin that we have committed against the Lord our God?" Supposing we have been guilty of some weaknesses and frailties. Or of some few faults; which though they cannot be justified, yet surely are not to be reckoned of such a nature as to deserve and require so great a punishment. Thus, would they either deny or lessen the sins they had been guilty of. And suggest that the Lord was very hard and severe upon them.
Not only is Jeremiah to know all of this, but he is to tell the others of the great judgement that is to befall them. The people will not believe Jeremiah. They will not even realize they have displeased God to this extent. They will ask Jeremiah why is this happening to them. They have gotten so calloused by the sins they are committing, they do no longer recognize sin.
In answer to their questions. Not in a general way, but by observing to them particular sins, and those gross ones, they had been guilty of.
"Because your fathers have forsaken me, saith the Lord": That is, his worship, as the Targum; they had quitted his service, and left attending on his word and ordinances. And therefore, it was but just with him to forsake them, and give them up into the hands of their enemies.
"And have walked after other gods, and have served them, and have worshipped them": Were guilty of gross idolatry, serving and worshipping the creature more than and besides the Creator. Even idols of gold, silver, brass, wood, and stone, which were no gods. For there is no other true God besides the Lord. And which they were well informed of, and therefore their sin was the greater to leave him and worship them. And which sin, because of the heinousness of it, is repeated.
"And have forsaken me, and have not kept my law": They forsook his worship, as the Targum, and did not observe the law of the Decalogue or Ten Commandments. Especially the two first of them, which required the worship of the one true God, and forbid the worshipping of others. And which threatened the visiting such iniquities of fathers upon the children, to the third and fourth generation, of such that hated the Lord. And such were these persons as follows.
The worship of false gods had been going on since the time of their fathers. God had given them time to repent and they have not. God answers their question. He is not angry with them without a cause. The judgement God has spoken on them is just.
Not only committed the same sins but greater sins, or however, attended with more aggravating circumstances. They were willfully and impudently done, and obstinately persisted in. And therefore deserving of the great evil of punishment pronounced against them.
"For, behold, ye walk everyone after the imagination of his evil heart": They walked not as the word of God directs, but as their own evil heart dictated. The imagination of which was evil, and that continually (Gen. 6:5).
"That they may not hearken unto me": To the word of the Lord, and obey that. Their minds being blinded and their hearts hardened, and they obstinately bent on their own evil ways.
It appears the worship of false gods had become worse with this new generation. They were not following the laws of God anymore. Whatever they wanted to do, is what they did. They were pleasing their own flesh instead of keeping God's commandments. Their deeds are evil, because they come from an evil heart.
By force, and against their wills, whether they would or not, and with abhorrence and contempt. It is to be understood of their captivity, which was but a just punishment for the above sins. For since they had cast off the Lord and his worship, it was but just that they should be cast off by him. And cast out of their land, which they held by their obedience to him.
"Into a land that ye know not, neither ye nor your fathers": A foreign country at a great distance from them; with which they had no alliance, correspondence, or commerce. And where they had no friends to converse with, or show them any respect. And whose language they understood not; all which was an aggravation of their captivity in it.
"And there shall ye serve other gods day and night": Should have their fill of idolatry, even to loathsomeness. And what they had done willingly in their own land, following the imagination of their own evil hearts. Now they should be forced to; and what they did for their own pleasure, and at certain times, when they thought fit, now they should be obliged to attend night and day. The Targum is, "and there shall ye serve people that worship idols day and night"; that as they had served idols, now they should serve the people, the worshippers of those idols. The former was their sin, the latter their punishment.
"Where I will not show you favor": Or, "not give you grace". The favor and mercy of God serves to support persons in distress. But to be denied these is an aggravation of it, and makes the captivity of those people the more afflicting. Some understand this of the Lord's not suffering their enemies to show them any favor or mercy.
Since they desired to worship false gods, God will put them captive in a land where they do not have an option. They will be subject to their captors, day and night. They will be able to do full time, what they chose to do here.
Verses 14-15: God includes a reassuring hope to Jeremiah. After Judah has paid for its sins and the divine purposes have been realized, God will regather His people to the land in a deliverance from the nations that surpasses that of Israel's redemption from Egypt". Nevertheless, Judah must first be judged (verses 16-17).
The Lord's deliverance of His people would be like a second Exodus. This Exodus would be even greater than the first because the Lord would rescue His people out of captivity from many nations.
"Shall no more be said": In view of the Lord's promise of restoration from Babylon, the proof of God's redemptive power and faithfulness in the deliverance from Egypt would give way to a greater demonstration in the deliverance of His people from Babylon. That bondage was to be so severe that deliverance from Babylon was a greater relief than from Egypt.
Or nevertheless, "notwithstanding" their sins and iniquities, and the punishment brought upon them for those sins. Or "surely", verily; for Jarchi says it is an oath, with which the Lord swore he would redeem them, though they had behaved so badly unto him.
"That it shall no more be said, the Lord liveth, that brought up the children of Israel out of the land of Egypt": This was the form of an oath with the Jews. When a man, as Kimchi observes, used to swear by the living God that brought Israel out of Egypt. Or this was a fact which they used frequently to make mention of, and relate to their children. And observe to them the power and goodness of God in it. And so the Targum "there shall be no more any declaring the power of the Lord who brought up, etc."
They will not speak of the living God who brought the children of Israel out of Egypt. It appears they will cease to look to God for their very present help as He had been for them in the past. They left God and turned to these false gods.
"All the lands": This reference is extensive enough to be fully realized only in the final gathering into Messiah's earthly kingdom.
Even though they walked away from God, He continues to live. It is the same God that brought their forefathers out of Egypt. God will restore them again to their land. He will not dwell in Babylon with them. They must come to Him.
The enemy soldiers attacking Judah would be like "fishermen "and "hunters" tracking down and capturing all survivors and refugees. Jesus takes the image of fishing for men and turns it into a positive picture of his disciples capturing people for God's kingdom (Matt. 4:19; Mark 1:17).
This is a reference to Babylonian soldiers, who were doing God's judgment work (verse 17).
After God's wrath has cooled, God will send fishers for them and hunters to hunt them. Daniel was a prophet of the captivity. He never stopped proclaiming God to the captives. Surely there will be some who will believe. God tries to draw them back with men of God who proclaim Him to the people.
Not only did they try to hide themselves from their enemies, and where they should be directed to find them; but their evil ways in which they walked, and which were the cause of their calamities. These, how secret where ever they were, were under the eye of God, whose eyes are in every place, and upon all the ways of men, good and bad. Though they might flatter themselves, as wicked men sometimes do, that the Lord sees them not, and does not take notice of their iniquities. But, that they might be assured of the contrary, it is added:
"They are not hid from my face, neither is their iniquity hid from mine eyes": Neither their ways nor their works, their persons nor their actions, could be concealed from the Lord. None can hide himself in secret places that they should not be seen by him. The darkness and the light are both alike to an omniscient God. The Targum is, "their iniquities are not hid from before (or from, or the sight of), my Word;" the essential Word of God (see Heb. 4:12).
Wherever they are and whatever they are doing, they are not out of God's sight. God sees when even a sparrow falls. These are His family even though they have sinned, God will not totally forget them. He sees every sin they have committed, but He also sees every good thing they have done.
"Recompence ... double": The word for "double" signified "full or complete." A fitting punishment for such severe sins.
God judges according to their actions. He will bring punishment to match the sin. The detestable and abominable things are the false gods they had brought into God's land.
Verses 19-21¨God's "name" will be vindicated and the "Gentiles" may even come to "know" him as "Lord" (see the note on 12:14-17).
The result of God's judgment on the Jews will be the end of idolatry. Even some Gentiles, witnessing the severity, will renounce idols. After the return from Babylon, this was partly fulfilled as the Jews entirely and permanently renounced idols, and many Gentiles turned from their idols to Jehovah. However, the complete fulfillment will come in the final restoration of Israel (compare Isa. 2:1-4; 49:6; 60:3).
To support and comfort me.
"My fortress": To protect and shelter me.
"My refuge in the day of affliction": To whom I may flee for deliverance and consolation.
"The Gentiles": the nations.
"Shall come to thee from the ends of the earth": The prophet, shocked at the apostasy of Israel, and concerned for God's honor, here comforts himself by looking forward to the time when even the Gentiles themselves should become sensible of the absurdity of their hereditary idolatry, and be converted to the acknowledgment of the one living and true God. And this remarkable and desirable event he predicts, the more emphatically to demonstrate the unreasonableness and folly of forsaking him for idols.
"And shall say": That is, the Gentiles shall say.
"Surely our fathers, our ancestors, have inherited lies, vanity": etc., And did not receive the satisfaction they promised themselves and their children. We are now sensible of the folly and deception of their idolatrous worship, by which they were cheated to their ruin. And therefore, we will entirely and forever renounce it, and in all our wants address ourselves to the true God as our only refuge and protection.
God is revealed to the Gentiles here. The harsh judgement that God has brought upon His own people shows the world that God is just in all of His judgements. This also shows them the power of God. Suddenly the Gentiles see the error of worshipping inanimate objects that have no power at all. This is showing that God wants the Gentiles as well as the Jews to be His people.
Jeremiah 16:20 "Shall a man make gods unto himself, and they [are] no gods?"
Can a man make his own gods? A poor, weak, mortal man? Can he make gods of gold, silver, brass, wood, or stone? Can he put deity into them? And when he has made images of these, can he be so stupid as to account them gods, and worship them? Can he be so stupid and void of understanding, as to imagine that anything that is made by himself or any other, can be God?
"And they are no gods": That are made by men. He only is the true God that is the Maker and Creator of all things. Or they are no gods themselves that pretend to make them, and therefore how should they make gods? Can they give that which they have not? Or impart deity to others which they have not themselves? These words are a continuation of the speech of the Gentiles, and contain their reasoning and exposing the folly of their idolatrous ancestors. Though some take them to be the words of God, or of the prophet, speaking against the Jews for their stupidity in worshipping idols. When the Gentiles were convinced of the folly and vanity of such practices, and acknowledged it.
We have discussed this before. Anything or anyone that is part of creation should not be worshipped. The only One to worship is the Creator of it all. Something you could make with your hands is not God.
Or, "at this time", as the Targum. When the Gentiles shall be convinced of the idolatry they have been brought up in, and of the vanity and falsehood of their idols. They shall be made to know the true God. God in Christ, Christ himself, whom to know is life eternal, and to know the way of life and salvation by him. And all this through the ministry of the Gospel that should be brought among them. The Spirit of God accompanying it; by means of which they should come to Christ from the ends of the earth, before predicted.
"I will cause them to know my hand and my might": To experience the power and efficacy of his grace in conversion. Quickening their dead souls, softening their hard hearts, taking away the stony heart, and giving a heart of flesh. And making them willing in the day of his power to be saved by Christ, and to serve him. To relinquish their idols, and turn to and worship the living God in spirit and in truth. Though most understand this not as a promise of grace to the Gentiles, but as a threatening of punishment to the idolatrous Jews. That because of their idolatry they should once for all. Or by this one and grievous calamity, captivity in Babylon, to be made to know what they could not be brought to know by all the instructions and warnings of the prophets. They should now feel the weight of the Lord's hand, the lighting down of his arm with the indignation of his wrath. And so the Targum, "I will show them my vengeance and the stroke of my power."
"And they shall know that my name is the Lord": The Jehovah, the self-existent Being. The Being of beings, the everlasting and unchangeable I AM. Who is able to make good his promises, or perform his threatenings. A name incommunicable to creatures, which do not belong to the idols of the Gentiles, is peculiar to the true God, who is the most High in all the earth (see Psalm 83:18).
God will reveal Himself once more to all the world, both Jew and Gentile. The LORD, He is God. This knowledge comes from God. He opens their understanding to who He Is.
"The sin of Judah": Reasons for the judgment (chapter 16) continue here.
(1) Idolatry (verses 1-4);
(2) Relying on the flesh (verse 5); and
(3) Dishonesty in amassing wealth (verse 11).
"Pen of iron": The names of idols were engraved on the horns of their altars with such a tool. The idea is that Judah's sin was permanent, etched in them as if into stone. How much different to have God's word written on the heart (31:33).
The "pen of iron" and "point of a diamond" refer to writing instruments used to make etchings and engravings on metal or stone. The sin of the people was indelibly inscribed on their hardened hearts, which is why they were unable to turn from their sinful ways and obey the Lord's commands. The promise of the new covenant (in 31:31-34), is that the Lord would transform the people by writing His law on their hearts and giving them the inward desire and ability to obey His commands.
Iron denotes it is unbendable. Something engraved with a pin of iron with a point of diamond, would be deeply set. In this case, it is set into their hearts. Instead of God's laws engraved into their hearts, they have engraved their sins. The horns of the altar showed power through God. It appears these were not the same horns. They were connected to the sin. It could be saying, they were putting their faith in a false god. The heart is the center of man. To have your heart full of sin would mean you were totally absorbed with sin. We are what our heart is.
Which is a further proof of their long continuance in idolatrous practices, and a fresh witness against them. They trained up their children in them; who, when grown up, could not forget them, but imitated them, and went on in the same evil ways. Some render the words, "as they remember their children, so they remember as well.
"Their altars and their groves, by the green trees upon the high hills": They had the same love to their idols, and the worship of them, as they had to their children. This sense is received by Kimchi: Yea, they had a greater affection for their idols than for their children; since they made their children pass through the fire to Moloch, and burnt their sons and their daughters to Baal. The Targum renders it, "their groves under every green tree": (see Jer. 2:20). Kimchi and Ben Melech connect green trees not with groves but with altars. And take the sense to be, that their altars were by green trees; since groves and green trees were the same, and which altars also were upon high hills.
Judah's idolatry is portrayed and condemned (see the notes on Judges 2:11-15 and 3:6-7).
The groves and the high places were both places to worship false gods. It was the obligation of the parents to tell their children of God. In this case, the parents have led them to the worship of false gods.
"Mountain in the field": Jerusalem in Judah which stood on a hill in the midst of a plain, surrounded with fruitful fields and gardens. Or in the midst of a land like a field. The Targum is, "because thou worshipped idols upon the mountains in the field:"
"I will give thy substance and all thy treasures to the spoil": All the riches of the city and temple to be the spoil and plunder of the enemy (Jer. 15:13).
"And thy high places for sin, throughout all thy borders": The sense is, that all their substance and treasure throughout their borders, the riches of the whole land, as well as of the city and temple (Jer. 15:13). And all their high places throughout the land, which were used for sin, for idolatrous practices, on account thereof, should become the spoil of the enemy.
This is a further explanation of why God is willing to allow the enemy to take His hill, and the possessions of His people. It is as if this is a sacrifice for the sin committed.
Or, "thou, and in thee"; that is, thou and those that are in thee. All the inhabitants of Jerusalem and Judea; or, "thou even through thyself". Through thine own fault, by reason of thy sins and iniquities.
"Shalt discontinue from thine heritage that I gave thee": Be removed from it, and no longer enjoy it. Or, "shalt intermit from thine heritage"; shall not till the land, plough and sow, and reap, and gather the fruits of it. This was enjoined on every seventh year, when the land was to have its rest, or sabbath (Exodus 23:10). But this law they did not observe. And now, therefore, whether they would or not, the land should be left alone, and not tilled and enjoyed by them. The Targum takes in the whole of the sense: "And I will bring an enemy upon your land; and it shall be desolate as in the year of rest: and I will take vengeance of judgment upon you, until I remove you from your inheritance which I have given unto you." The land of Canaan, which was given them for an inheritance.
"I will cause thee to serve thine enemies in the land which thou knowest not": The Babylonians in Chaldea.
"For ye have I kindled a fire in mine anger": Or by their sins had caused the anger of the Lord to burn like fire.
"Which shall burn for ever": As it will in hell, and therefore called everlasting fire. Here it only means until these people and their country were consumed by the enemy. Perhaps some reference is had to the burning of the city and temple by the Babylonians, or Romans, or both. These first four verses are left out by the Septuagint interpreters. Jerom thinks, to spare their own people.
"Land ... thou knowest not": Babylon.
God will allow Babylon to take them back to their land to serve as slaves of war. The land of their heritage will be no more. They have treated their heritage from God as if it were nothing, so God takes it away from them. These people, whom God had called His own, have sinned so greatly that God does not claim them. His anger is so hot against them, He allows them to be taken captive into a strange land.
Verses 5-8: Cursed be the man": Jeremiah contrasted the person who experience barrenness (verses 5-6), with the one who receives blessing (verse 7-8). The difference in attitude is in "trust" placed in man or "trust" vested in the Lord (verses 5, 7). And the contrast in vitality is between being like a parched dwarf juniper in the desert (verse 6), or a tree drawing sustenance from a stream to bear fruit (verse 8; compare Psalm 1:1-3).
Here begins a new discourse, or part of one. Or, however another cause or reason of the ruin and destruction of the Jews is suggested. Namely, their trust in man, or confidence in the creature, which is resented and condemned. "The words are vehement and abrupt, but they burst from the prophet's lips as proclaiming the root evil that had eaten into the life of his people. Their trust in an arm of flesh had led them to Egyptian and Assyrian alliances, and these to "departing from the Lord".
"And maketh flesh his arm": Or his confidence, as the Targum, to lean upon, and be protected by. Man is but flesh, feeble, weak and inactive; frail and mortal; sinful and corrupt; and so very unfit to make an arm of, or to depend upon. God, and an arm of flesh, are opposed to each other. As are also rejoicing in Christ Jesus, and having confidence in the flesh (2 Chron. 32:8).
"And whose heart departeth from the Lord. As men's hearts may, under the greatest show of outward religion and righteousness. And as they always do, when they put their trust in such things. Every act of unbelief and distrust of the Lord, and every act of trust and confidence in the creature, carry the heart off from God. Every such act is a departing from the living God (see Isa. 29:13).
The arm is connected with something happening. The arm of man is not strong enough to do the things that the arm of God can do. When we trust in man's power to save us, it is a denial of our need for the LORD. To trust in man in the place of God, would bring the curse. We would have broken the very first commandment. Thou shalt have no other gods before me. God must have our loyalty, if His Arm will protect us. To place our heart on any other than God, would be sin all the way to the center of our being.
Psalms 18:2 "The LORD [is] my rock, and my fortress, and my deliverer; my God, my strength, in whom I will trust; my buckler, and the horn of my salvation, [and] my high tower."
By which is meant some barren shrub or tree, about which the various guesses of interpreters (which the reader that is curious may find in the English explanations), are but uncertainties. And this planted in the wilderness too, which is a barren soil, which tree or plant is never the better for all the moisture that comes from heaven. Nor for all the beams of the sun; but stands in a dry and salt place, not inhabited by people. The scope is, to let us know that sinners who depart from God, and do not place their confidence in him in times of danger, but trust in creature aids and assistances. They shall miss of these very good things which they might have had if they had expected them from him, from whom alone they could have been obtained.
This is speaking of the cursed who put their trust in man and not in God. "Heath", in the verse above, is speaking of a juniper whose roots do not extend to the water table below.
Cactus live in the desert. They are not compatible with other plants. Their place is in the hot parched desert. The cursed man is like this also, nothing grows for him. He lives in total desolation.
Jeremiah 17:7 "Blessed [is] the man that trusteth in the LORD, and whose hope the LORD is."
Trusting in the Lord necessarily implies also a walking close with him, and not in his heart departing from him. For it is naturally impossible that any should repose a confidence in another for any good things. Which that other hath promised under any condition, without some satisfaction in himself that he hath in some measure fulfilled the condition upon which the promise is made. But that man that truly trusteth and hopes in the Lord is and shall be a blessed man.
This reminds me so much of the following Scriptures.
Psalms 1:1-3 "Blessed [is] the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful." "But his delight [is] in the law of the LORD; and in his law doth he meditate day and night." "And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper."
We read (in verses 5 and 6 in this lesson) about the cursed. We know that there is a curse for those who are not obedient to God. The beautiful thing is, there is a blessing for those who do keep God's commandments. Trust is just faith to the utmost. Abraham believed, and it was counted unto him for righteousness. Faith in God brings salvation and hope of a better life.
Jeremiah taught that those who trust God are like trees whose roots tap into underground channels of water during dry seasons (see Psalm chapter 1).
What a beautiful promise to those blessed of God! They do not have to fear the drought. The tree mentioned here shows the beautiful results of worshipping God. This tree will never die. The heat or problems of this earth, do not harm it. This tree is grounded in the Lord. It is fed water that the world knows not of. This tree draws strength from God.
Verses 9-10: The "heart" (compare Prov. 4:23), means man's innermost being. The bent of man's natural disposition, apart from God's redeeming grace, is described as "deceitful" (literally, crooked), and "desperately wicked" (incurably sick). Therefore, man cannot trust his own heart but must leave all to God who alone knows the heart and judges all men fairly. Only a person with a redeemed heart, can live in proper fellowship with God (Job 11:13; 1 John 3:18-24).
This verse reiterates the "desperately" (incurable), wickedness of the human heart. The primary characteristic of being in the flesh is an absolute inability to please God (Gal. 5:19-21). Only surrender to the Holy Spirit can guarantee motives that will be pleasing to God.
The heart of man before he turns his heart over to God, is deceitful and wicked. The heart after God has written His laws on it, is a totally different thing. Only God knows the heart of man.
"I ... search the heart": For the sin of man (verses 1-4), for the barren man (verses 5-6), or the blessed man (verses 7-8), God is the final Judge and renders His judgment for their works (compare Rev. 20:11-15). By Him, actions are weighed (1 Sam. 2:3).
I personally believe it is our heart that is judged on judgement day. We are what our heart is. The Lord knows the intentions of our hearts. Jesus said it so plainly when He said that someone who looked on a woman to lust had committed adultery already in his heart. You see the intentions of our hearts are the same as if we had committed the sin. A heart that has been washed in the blood of the Lamb (Jesus), is clean and pure. In this Scripture (in Jeremiah above), God is looking for a pure, clean heart. The following Scripture is a description of the pure clean heart.
Psalms 24:4 "He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully."
This kind of heart produces good things.
"As the partridge": This referred to a sand grouse which invaded and brooded over a nest not its own, but was forced to leave before the eggs hatched. It depicted a person who unjustly took possession of things he had no right to take and couldn't enjoy the benefits, despite all the effort.
As the hatched offspring soon recognized that another type of bird had been sitting on the eggs and so left the false mother, so a man's ill-gotten gain will "leave" him and he will be shown to be a "fool".
It would be a great disappointment to sit on eggs and not have them hatch out. The riches a man accumulates from dishonesty has a way of disappearing. Someone who gains great wealth on this earth from immoral practices may get away with it for the time being, but we know God will repay. When he dies he must stand before God and give an account.
Jeremiah 17:12 "A glorious high throne from the beginning [is] the place of our sanctuary."
Or, "Thou throne ... thou place ... thou hope ... Yahweh! All that forsake Thee etc." The prophet concludes his prediction with the expression of his own trust in Yahweh, and confidence that the divine justice will finally be vindicated by the punishment of the wicked. The "throne of glory" is equivalent to Him who is enthroned in glory.
God's throne is in the highest place. The throne of God is in heaven. The eventual sanctuary for all who believe, is in that high place in heaven near the throne of God.
That is, he in whom alone the true Israel of God can hope.
"All they that forsake thee shall be ashamed": Those who forsake thy law, and that rule thou hast given them whereby to direct their conversations. First or last will be ashamed of such their disobedience.
"And they that depart from me shall be written in the earth": And those that depart from what I have, as thy prophet, revealed to them as thy will, shall have no portion beyond the earth which they seem so fond of. Or their names and memories shall vanish, and perish, and be presently extinct, like words written in dust.
"Because they have forsaken the Lord, the fountain of living waters": Because they have forsaken thee, who are alone certain relief and comfort of any people, the fountain and original of all that good they can hope for.
Jesus told the woman at the well that if she drank of the water He gave her, she would never thirst again. The fountain of living waters is the same thing. It is man's choice to choose the LORD and heaven or to choose Satan and the earth. The earthy will not receive heaven. In (1 Cor. 15:35 on), we read about the earthy must put off the things of the earth and become a celestial being to go to heaven. Read the whole chapter, beginning with verse 35.
Verses 14-18: Jeremiah voiced the prayerful cry that God would deliver him from his enemies (verse 14). Surrounded by ungodly people (verses 1-6, 11, 13), he showed qualities of godliness:
(1) God was his praise (verse 14);
(2) He had a shepherd's heart to follow God (verse 16);
(3) He was a man of prayer open to God's examination (verse 16);
(4) God was his hope (verse 17); and
(5) He trusted God's delivering faithfulness even in judgment (verse 18).
Jeremiah renews his plea for vindication and help. He prays not to be rescued from the persecution but to be delivered through it (compare James 1:2-4; 1 Peter 3:7; 4:12-19).
The prophet, consciously or unconsciously, contrasts himself with the deserters from Jehovah. He needs "healing" and "salvation," but he knows where to seek for them, and is sure that his Lord will not leave the work incomplete. The prayer of the prophet is like that of the Psalmist (Psalm 6:2; 30:2). In "thou art my praise" we have an echo of (Deut. 10:21; Psalm 71:6).
Jeremiah has discovered something beautiful about God. God is all powerful. If we are to be healed, God will do it. If we are to be saved, God will have to do it. Man cannot heal himself, neither can he save himself. This points ahead to the coming of the Messiah (Jesus).
Jeremiah 17:15 "Behold, they say unto me, Where [is] the word of the LORD? let it come now."
Scoffing at me, as if I had threatened them in thy name without any order or direction from thee. As the scoffers mentioned by Peter (2 Peter 3:4), said, where is the promise of his coming? This hath been the practice of all wicked men hardened in their sinful courses, and resolved to go on, to put the evil day far from them. And to scoff at all condemnation of God's judgments (Isa. 5:19; Amos 5:18).
"Let it come now": Daring the vengeance of God, and challenging God to damn them, or to execute the vengeance with which he threatened them.
We know that the Word of God took on the form of flesh and dwelt among us. To me this is asking when the Savior will come.
That the words contain the prophet's appeal to God upon some reproaches cast upon him by this wicked people. As if he had thrust himself into the prophetical office, is evident, and reasonably well agreed by interpreters. But they are divided about the sense of the word wxua which yet always in Scripture signifies to make haste, or to urge, or press. The sense seemed to be this: Lord! As I did not seek the office of a prophet, so when thou wert pleased to call me to it, I did not decline to be a pastor after thee.
"Neither have I desired the woeful day; thou knowest": Neither (saith he), have I desired to be a prophet of these sad tidings, those woeful miseries which thou hast made me thy messenger to foretell.
"That which came out of my lips was right before thee": I have spoken nothing but what was right in thy sight, being what thou commanded me to deliver as from thee, and so I know was right in thy sight.
Jeremiah brings to God's attention, the fact that he was chosen of God to do this job. Jeremiah could have gone on as any other shepherd. Jeremiah did not wish for the woeful day, that God caused him to speak of. The words Jeremiah spoke were God's words in Jeremiah's mouth.
Jeremiah 17:17 "Be not a terror unto me: thou [art] my hope in the day of evil."
By deserting him, and leaving him in the hands of his enemies. Or by denying him which supports under their reproaches and persecution. Or by withdrawing his gracious presence from him, than which nothing is more terrible to a good man. Or by withholding the comfortable influences of his Spirit; or by suffering terrors to be injected into him from any quarter. And more is meant than is expressed. Namely, that God would be a comforter of him, and bear him up under all his troubles.
"Thou art my hope in the day of evil": The author and object of his hope. The ground and foundation of it, from whom he hoped for deliverance, when it was a time of distress with him. From outward as well as from inward enemies. He was his hope in a time of outward calamity, and in the hour of death and day of judgment.
Jeremiah knows the only hope he has is in God. He does not want to be terrified of God.
With words with reproaches, with scoffs and jeers, saying, "Where is the word of the Lord?" (Jer. 17:14). Let such be ashamed that scoffing put such a question, by seeing the accomplishment of it.
"But let not me be confounded": Who have delivered it out as the word of the Lord that should be surely fulfilled. Let not me be brought to shame by the failure of it and be reckoned as a false prophet.
"Let them be dismayed": Terrified and affrighted when they shall see the judgments of God coming upon them, which they have jeeringly called for.
"But let not me be dismayed": By their not coming, or when they shall come; but preserve and protect me.
"Bring upon them the day of evil": Of punishment; which they put far away, and scoff at. Though the prophet did not desire the woeful day to come upon the people in general, yet upon his persecutors in particular. Jarchi interprets it of the men of Anathoth alone. And which desire of his did not arise from malice towards them, but from indignation at their sin and for the glory of the divine Being, whose name was blasphemed by them.
"And destroy them with double destruction": Not with two sorts of judgments, sword and famine, as Jerom; but with an utter destruction. With breach after breach, destruction after destruction, until they were entirely destroyed. Unless it should have regard to the two times of destruction, first by the Chaldeans, and then by the Romans.
Jeremiah had brought God's message to these people, and they had persecuted him for it. He asks God to see what they had done to him, and for God to take vengeance for him. Jeremiah is saying, as you have spoken let it be, but do not let it come on me.
Jeremiah next denounces Judah's false legalism (17:19 - 20:18).
Here begins a new sermon or discourse, concerning the sanctification of the Sabbath, and a very proper place to begin a new chapter.
"Go and stand in the gate of the children of the people": Where there were great numbers of people passing back and forth. And where the people gathered for one thing or another; or where they gather. Some particular gate of the city of Jerusalem seems to be meant; and not the gate of the temple, as Abarbinel. Some think the sheep gate, and others the water gate (Neh. 3:1). Perhaps rather the latter, since the Nethinim dwelt near it, who were the Gibeonites, so called, because given to the congregation of Israel, to be hewers of wood and drawers of water to it. And these were "the children of the people", of the nations of the world. The old Canaanites, as well as they were the servants of the people of Israel. But what particular gate is intended is not certain; it is very likely it was one that was near the court, by what follows.
"Whereby the kings of Judah come in, and by which they go out": When they went out to war and returned. Or went to their country houses and came back; or on any business and occasion whatever. This shows a reason why the prophet was to go and stand in this gate first. Because his message was to be first delivered to these great personages, who had a personal concern herein, and who could influence others by their authority and example.
"And in all the gates of Jerusalem": After he had been in the former, and delivered his message. For it concerned all the inhabitants of the city, high and low, rich and poor, male and female, young and old. And therefore, he was to go to every gate, and stand and proclaim there, as being the most public places of gathering, and where people were continually going and coming.
Verses 20-27: Because the personal observance of the "Sabbath" recognized God as Creator and Preserver of the world and was a distinct obligation of the revealed law of God (Exodus 20:8-11; Deut. 5:11-15; Ezek. 20:12-24; 22:8, 26; 23:38), its defilement necessitated Judah's judgement (compare 21:14). Conversely, a future Israel will be blessed for its sabbath-keeping (Isa. 56:2; 58:13-14; 66:22-24; Ezek. 44:24; 45:17; and 46:1-4).
Concerning the sanctification of the Sabbath; for this was not of human, but of divine institution.
"Ye kings of Judah": Which must be understood either, as Kimchi thinks, of the then present king and his sons, so called because they would reign after him. For, there was but one king at a time; and who, perhaps, at this time, was Josiah. Or else the king and his nobles, the princes of the land, are meant.
"And all Judah and all the inhabitants of Jerusalem, that enter in by these gates": The people in the several parts of the land of Judea, which came to Jerusalem either for trade and merchandise, or for worship. And all that dwelt in the metropolis; for the business the prophet had to charge them with concerned them all.
Not only did God give Jeremiah the message for the people, but he told Jeremiah where to stand and proclaim the message so all would hear. God wanted everyone to hear so they would be without excuse. They all came through these gates.
Verses 21-24: "Sabbath day": Not only had the Jews failed to observe Sabbath days, but also the required Sabbath year of rest for the Land (Lev. 25:1-7), was regularly violated. God had warned that such disobedience would bring judgment (Lev. 26:34-35, 43; 2 Chron. 36:20-21). The 70 year captivity was correlated to the 490 years from Saul to the captivity, which included 70 Sabbath years. When the Jews were restored from captivity, special stress was placed on Sabbath faithfulness (compare Neh. 13:19).
That ye sin not against the Lord, by breaking the Sabbath, and so bring wrath and ruin upon yourselves. Or "to your souls"; to the inward frame of them, that they be in disposition for the work of that day. And that they be wholly engaged therein, even all the powers and faculties of them. And that they be not taken up in thoughts and cares about other things.
"And bear no burden on the Sabbath day": As no worldly thoughts and cares should, cumber the mind, and lie heavy thereon, to the interruption of spiritual exercises of religion. So neither should any weight or burden be borne by the body, or carried from place to place. As not by themselves, so neither by their servants, nor by their cattle, nor in carts and wagons, nor by any instrument whatever. In short, all servile work was forbidden.
"Nor bring it in by the gates of Jerusalem": To be unloaded and sold there, as wine, grapes, figs, and fish were, in the times of Nehemiah (Neh. 13:15).
We see God had set the Sabbath aside, and made it holy unto Himself. There was to be no labor on the Sabbath.
Not of dirt and soil only, as some restrain the sense; but of any ware or merchandise, in order to be sold in the city or elsewhere.
"Neither do ye any work": Any servile work, any kind of manufacture, either within doors or without. Or exercise any kind of trade, or barter and merchandise, or do any sort of worldly business. Nothing but what was of mere necessity, for the preservation of life (see Exodus 20:10).
"But hallow ye the sabbath day": Or, "sanctify it"; by separating it from all worldly business, and devoting it to the worship of God in public and private. Spending it wholly in acts of religion and piety.
"As I commanded your fathers": Not Abraham, Isaac, and Jacob; but those that came out of Egypt, to whom, and to their descendants after them this commandment was enjoined (Exodus 20:8). So that this was not a novel injunction, but what was commanded from the beginning of their civil and church state. From the time of their coming out of Egypt, and becoming a separate people and nation, under a theocracy, or the government of God himself. Being chosen and set apart to be a special, peculiar, and holy people to himself. Of which the sanctification of the Sabbath was a sign. And was to be observed unto the Messiah's coming, the sum and substance of it (Col. 2:16).
When God gave Moses the 10 commandments, they were instructed to keep the Sabbath day holy. God had set the pattern for man when He made all of His creation in 6 days and rested the seventh.
Or, "heard not"; so as to observe and do; that is, their fathers did not. This command was very early disobeyed, and more or less in all intervening times.
"Neither inclined their ear": Or listened attentively to what was said to them. But if they heard at all, it was in a very indifferent and careless manner, as if they cared not whether they heard or not. Whereas persons intent on hearing bow the head, and turn the ear. And if they have one better than another, will turn that, in order to take in what they are attentive to. But so did not the Jewish fathers.
"But made their neck stiff": Or "hard"; and would not bend it, to take upon them the yoke of the commandments. A metaphor taken from untamed oxen that will not submit the neck to the yoke, but draw back from it. The Septuagint and Arabic versions understand all this, not of the Jewish fathers of old, but of their children. Even of the then present generation, rendering the words, "but hardened their neck more than their fathers". They were more stiffnecked, stubborn, and disobedient than they were. This was always the character of this people. As were the fathers, so were the children, if not worse (see Acts 7:51).
"That they might not hear nor receive instruction. About the command of the Sabbath, or any other. Or "correction", or "discipline"; the yoke of which they were as unwilling to bear as the yoke of the commandments (Jer. 31:18).
The children of Israel had been rebellious from the beginning. They did not honor God's commandments. They were too proud (stiffnecked), to receive instruction from God. They did not listen to the prophets God sent to instruct them.
To yourselves, literally, "in your souls", i.e., in yourselves. They were to be on their guard from the depths of their own conscience, thoroughly and of conviction.
"Bear no burden on the sabbath day": Apparently the Sabbath day was kept negligently. The country people were in the habit of coming to Jerusalem on the Sabbath to attend the temple service, but mingled traffic with their devotions. Bringing the produce of their fields and gardens with them for disposal. The people of Jerusalem for their part took their wares to the gates, and carried on a brisk traffic there with the villagers (Jer. 17:22). Both parties seem to have abstained from manual labor, but did not consider that buying and selling were prohibited by the fourth commandment.
Verses 25-27: For obedience, God would assure the dynasty of David's perpetual rule in Jerusalem, safety for the city, and worship at the temple (verses 25-26). Continued disobedience would meet with destruction of the city (verse 27).
In a very public and splendid manner.
"Kings and princes, sitting upon the throne of David": That is, kings, with the princes of the blood, or with their nobles, who shall be of the house and line of David. And in a continual succession shall sit upon his throne, and possess the kingdom of the house of Judah, and rule over them in great glory, peace, and prosperity.
"Riding in chariots and on horses, they and their princes, the men of Judah, and the inhabitants of Jerusalem": Some riding in chariots, and some on horses. The king, with some of the princes of the blood, in one chariot; his nobles in others, or on horseback. With great numbers of the citizens of Jerusalem, and people from all parts, flocking to see them. And join in the procession, and so make it more grand and impressive.
"And this city shall remain for ever": Or, "be inhabited for ever"; a long time, and not be destroyed, as has been threatened, or its inhabitants carried captive.
Obedience to God's commandments brought blessings. God promised here to always bless them in Jerusalem, and have kings descended from David on the throne continually. All they had to do was obey God.
The sum of all these three verses is, that if they would sanctify the Lord's Sabbath, they should either continue in, or be restored unto, their ancient, civil, and ecclesiastical order. They should have kings and princes in their former order and splendor, and men should come from all parts of the country bringing their usual sacrifices and offerings to the temple, and those of all sorts. Some think this promise is to be understood as one principal part of the law of God, and such a one as was in their power to obey, being put for the whole law of God. The general sense is no more than that both their city and their temple, their civil and ecclesiastical state, should continue and flourish in that order wherein it was.
God's temple was to be the central place of worship for the whole land. Three times a year they were to come for the special feast days unto the Lord. The sacrifices and offerings were to be made in the temple in Jerusalem. The house of the LORD was the temple in Jerusalem.
A threatening quite contrary to the former promise, upon their acting contrary to the duty to which that promise was annexed. God would destroy their city; it should be burned with fire, and the highest and noblest structures should be burned. And though the hand of the enemy should do this, yet God should order them to do it, so as it should be a fire of his kindling. And therefore, not likely to be quenched, till it had effected that thing for which God so kindled it.
If they fail to keep God's commandments, God will destroy Jerusalem and all of them with it.
1. The sin of Judah is written with a pen of _________.
2. It is graven upon the table of their ________.
3. What is verse 1 describing?
4. What were the groves and the high places?
5. In verse 3, it as if this is a ______ sacrifice.
6. How long will God's anger burn?
7. They have treated their heritage as if it were ____________.
8. __________ be the man that trusteth in man.
9. When we trust in man's power to save us, it is a denial of our ______ for the _______.
10. What is heath in verse 6?
11. What Scriptures does this remind the author of?
12. Trust is just faith to the ___________.
13. Describe the tree in verse 8.
14. The heart is deceitful above all things, and desperately ___________.
15. Who knows the heart of man?
16. What does the author believe will be judged on judgement day?
17. What is a man, who gets riches dishonestly, compared to in verse 11?
18. What throne is verse 12 speaking of?
19. Who is the fountain of living waters?
20. Where do we read about the final place of the earthy and the celestial?
21. What is Jeremiah trying to convey in verse 14?
22. What does the author believe verse 15 is asking?
23. The words Jeremiah spoke were _______ words in Jeremiah's mouth.
24. Jeremiah knows the only hope he has is _______.
25. Where was Jeremiah to speak to the people?
26. What was the main statement God wanted him to make?
27. What did God promise them, if they were obedient to His commandments?
Verses 18:1 - 20:18: A close link exists between (chapter 17 and chapters 18-20). Destruction is in view (chapter 17), but repentance can yet prevent that (18:7-8). However, repentance was not present (18:12), so Jeremiah's shattered jar illustrated God's dashing Israel in judgment (chapter 19). Then the rejection spirit (compare 19:15), led to persecution against God's mouthpiece (chapter 20).
Verses 1-4: The word "potter" means "shaper", and the Lord as Creator shapes and forms lives (Gen. 2:7-8; Psalm 94:9). The Lord has sovereignty over lives like the potter over clay (Rom. 9:20-22).
Jeremiah 18:1 "The word which came to Jeremiah from the LORD, saying,"
The word of prophecy, as the Targum: this is a distinct prophecy from the former, though it may be connected with it. It referring to the destruction threatened in the latter part of the preceding chapter.
Verses 2-6: "Potter's house": God sent Jeremiah to a potter, who gave him an illustration by shaping a vessel. The prophet secured a vessel and used it for his own illustration (19:1). Jeremiah watched the potter at his wheel. The soft clay became misshapen, but the potter shaped it back into a good vessel. God will so do with Judah if she repents.
Which, no doubt, was well known to the prophet; but where it was is not certain. Some think Jeremiah was in the temple, and this house was beneath it, and therefore he is bid to go down to it. But of this there is no certainty, nor even probability. It is most likely that this house was without the city, perhaps near the potter's field (Matt. 27:10); and which lying low, he is ordered to go down to it.
"And there I will cause thee to hear my words": There the Lord would tell him what he had further to say to him, and what he should say to the people. And where by lively representations, by sensible objects before him, he would cause him to understand more clearly what he said and designed to do. As God sometimes represented things to the minds of the prophets in dreams and visions, setting before them mental objects, and raising in their minds ideas of things. So sometimes he represented things to them by real visible objects, and by similes taken from thence, conveyed unto them a clear and distinct knowledge of his mind and will, and they to the people; which was the case here.
The reason the LORD sent Jeremiah to the potter's house to give him the words for the people, was because the Lord would show Jeremiah that God has power over His creation. This lesson was to be heard in Jeremiah's ears and seen in Jeremiah's eyes.
The likening (as in Jer. 18:6), of man to the clay and God to the potter was familiar (see on Jer. 18:4).
While Jeremiah looks upon the potter's work, God darts into his mind two great truths. God has authority and power, to form and fashion kingdoms and nations as he pleases. He may dispose of us as he thinks fit. And it would be as absurd for us to dispute this, as for the clay to quarrel with the potter. But he always goes by fixed rules of justice and goodness. When God is coming against us in judgments, we may be sure it is for our sins. But sincere conversion from the evil of sin will prevent the evil of punishment, as to persons, families and nations.
Have you ever seen a potter put a clump of clay on the wheel and start making a vessel? As the wheel turns round and round, the hands of the potter form the clay. Jeremiah was to see that God is the Potter and we are His clay. He molds us and makes us into whatever He wants.
Which is the matter the vessel is made of.
"Was marred in the hand of the potter": While he was working it. Either it fell, as the Septuagint version renders it, out of his hands, or from the beam on which it was laid. Or was spoiled by some means or other, so that it was not fit for the purpose he first intended it. Or the words should be read, according to some copies, "and the vessel was marred which he made, as clay in the hand of the potter". While it was clay; or moist, as Jarchi interprets it; and while it was in his hands, forming and fashioning it.
"So he made it again another vessel": Put it into another form and shape it would better serve.
"As seemed good to the potter to make it": Just as he pleased, and as his judgment in his art directed him. He having power over the clay to mold it as he would, and as it best answered so to do.
God has control over His creation, as the potter has control over the clay. It appears that the vessel the potter had made for beauty became marred, and the potter started all over again and made a new vessel. This is showing Jeremiah the disappointment God had in His people He had created, and how He may destroy them and start all over again. It is the potter's (God's), choice to do with the clay as He will.
Verses 5-6: The visit to the potter was a sign, reflecting that Judah still had the opportunity to turn from their sin and be spared from judgment. The Lord's design was to refashion His people into something serviceable, not to destroy them (Isa. 64:8).
Jeremiah 18:5 "Then the word of the LORD came to me, saying,"
While he was in the potter's house, and after he had observed his manner of working, and the change he had made in his work, the Lord spoke to him, and applied it in the following manner.
This is just saying that while Jeremiah watched the potter making the vessel of clay, God began to speak to him.
Make, and mar, and remake at pleasure? Certainly he could. God is a sovereign Being, and has a sovereign and uncontrollable power over his creatures. He has an indisputable right unto them, and can dispose of them as he pleases. He has as good a right to them, and as great power over them, as the potter has to and over his clay, and a better and greater; since they are made by him, and have their all from him, their being, life, and motion.
Whereas the clay is not made by the potter; it is only the vessel that is made of the clay by him, which has its form from him. If therefore the potter has such power over the clay, which he did not make, as to cast it into another form as it pleases him, and especially when marred; the Lord has an undoubted power over men, and a just right to change their state and circumstances as he pleases. Nor have they any reason to complain of him, especially when they have marred themselves by their own sins and transgressions. Which was the present case of the house of Israel or the Jews (see Isa. 29:16).
"Behold, as the clay is in the potter's hand": And he can form and fashion it as he pleases, and it is not in the power of the clay to resist and hinder him.
"So are ye in mine hand, O house of Israel": And I can dispose of you as I please, and put you in what circumstances it seems good unto me. Drive you from your land, and scatter you among the nations. Nor can you hinder me from doing this, or whatever else is my pleasure. And this his sovereign power and pleasure, and as exercised in a way of mercy and equity, are exemplified in the following cases.
The LORD had created them to be a vessel of honor, but they had chosen to become ugly in the sight of their Creator. The Lord is telling Jeremiah, "Do they not know that I can destroy them, and start all over again"?
Verses 7-10: Judgment could be averted if there were true repentance. Examples are Israel during Hezekiah's reign (26:17-19; Micah: 3:9-12), and Nineveh following Jonah's preaching (Jonah chapter 3).
The words carry the thoughts of the prophet back to those which had been stamped indelibly on his memory when he was first called to his work (Jer. 1:10). He is now taught that that work was throughout conditional. In bold speech Jehovah represents himself as changing His purpose, even suddenly, "in an instant," if the nation that is affected by it passes from evil to good or from good to evil. The seeming change is but the expression of an unchanged eternal Law of Righteousness, dealing with men according to their works. This, and not the assertion of an arbitrary, irresistibly predestinating will, was the lesson the prophet had been taught by the parable of the potter's wheel.
The nation is in God's hands as this vessel is in the potter's hands. At any moment, God can pick them up and destroy them. God can do with His creation whatever He chooses.
Verses 8-10: Though He had announced impending judgment, the "spoiled" nation can be restored as a good vessel by God, who will hold off the judgment (verses 8, 11). By contrast, if the nation followed sin, He would not bring the blessing desired (verses 9-10).
Such a sentence as this, should immediately, upon the above declaration, do as Nineveh did.
"Turn from their evil." Their evil of sin, their evil ways and works, as an evidence of the truth of their repentance for former sins.
"I will repent of the evil that one thought to do unto them": As they change their course of life, God will change the dispensations of his providence towards them, and not bring upon them the evil of punishment he threatened them with. In which sense repentance can only be understood of God, he doing that which is similar to what men do when they repent of anything. They stop their proceedings, and change their outward conduct. So God proceeds not to do what he threatened to do, and changes his outward behavior to men. He wills a change, and makes one in his methods of acting, but never changes his will.
In this particular instance, the creation of God had become ugly to Him, because of the use of the vessel He had made. He had made them to worship and glorify Him, and they have chosen to follow other gods. They have stained their vessels He made. If they would repent right now and do the thing He created them for, He would not destroy them.
By way of promise on the other hand. Or, "and the moment I shall speak", etc. as in (Jer. 18:7). In favor to a people; signifying, that if they do that which is right and good, and continue therein, it may be expected that I will appear for and among such a nation and kingdom.
"To build and to plant it": To build up its fences that have been broken down, and to plant it with pleasant plants, and make it prosperous and flourishing. And protect and defend it, and keep it safe, and in a secure condition. So that it shall be in very thriving circumstances, and be out of the power of its enemies to hurt it.
It is God that makes a nation great, or destroys it. The time when God decides to do this is in His hands as well. Once God has spoken there is no turning back.
What is sinful, contrary to the law and will of God, openly and publicly, in a bold and daring manner.
"That it obey not my voice": In my word, and by my prophets, but turn a deaf ear to them, and slight and despise all instructions, admonitions, and reproofs.
"Then I will repent of the good wherewith I said I would benefit them": Or, "do them good". That is, withhold it from them, and not bestow it on them. But, on the contrary, correct or punish them according to their deeds. Thus, though God is a sovereign God, ye, in the dispensations of his providence towards kingdoms and nations, he deals with them in such a merciful and equitable manner, that there is no just reason to complain of him. And yet he maintains and keeps up his power and authority, such as the potter exercises over the clay.
For the creation to rebel against its Creator is a dangerous thing. God wants His creation to obey His wishes. When they obey God, great blessings follow. When they disobey God, a curse comes on them. It is in God's hands to destroy them and start all over again.
This is the application of the above general rules of procedure to the people of the Jews, and particularly that which relates to the destruction of a nation or kingdom, and the declaration of it in order to reclaim them.
"Speak to the men of Judah, and to the inhabitants of Jerusalem, saying": Thus saith the Lord; or, "to the man of Judah". The body of the Jewish nation, and especially the inhabitants of the metropolis of it. Which was the source of sin to the whole kingdom, and on which the calamity threatened would chiefly come, if not prevented by a reforming.
"Behold, I frame evil against you": As the potter frames his clay upon the wheel, to which the allusion is. Which is to be understood of the evil of punishment, but not of any secret purpose, and settled determination, in the mind of God to bring it upon them. For that is never disannulled by himself or others, or ever changed. But some operation in Providence, which began to work towards their destruction. Some providential step which God had taken, and which threatened their ruin.
"And devise a device against you": The same as before; by which it looked as if he had thought of the matter, and had contrived a scheme, which if he went on with, would issue in the subversion of their whole state.
"Return you everyone from his evil way": That so the reforming may be as general as the corruption was. It supposes a sense of the evil of their former conduct, and repentance for their sins, of which their forsaking and abstaining from them would be an evidence.
"And make your ways and your doings good": For it is not sufficient barely to abstain from sin, which is only a negative holiness. But there must be a performance of good works, a walking in them, a constant series and course of obedience to God, according to the rule of his word.
God does not want to destroy them, but they may drive Him to it. This is one more plea from God for them to repent of their spiritual adultery and return to worship Him alone. The demonstration of the potter and His wheel is showing that God can do with them whatever He chooses.
"There is no hope": Jeremiah brought them to the point where they actually stated their condition honestly. The prophet's threats were useless because they were so far gone, abandoned to their sins and the penalty. All hypocrisy was abandoned in favor of honesty, without repentance. Repentance was not in Israel (as verse 18; 19:15). This explains a seeming paradox that Israel can repent and avert judgment, yet Jeremiah is not to pray for Israel (7:16; 11:14). It would do no good to pray for their change since they steeled themselves against any change.
We can easily see these people did not want to be instructed of God. They wanted to do their own thing. They do not receive the message God sent to them through Jeremiah. They act almost arrogantly to Jeremiah. They just tell him they will do as their own heart desires and not as he instructed.
"Virgin of Israel": It enhanced their guilt that Israel was the virgin whom God had chosen (2 Kings 19:21).
Virgin, (daughter of), is a set phrase that often refers to certain nations or peoples.
These are God's chosen people. They have the law of God to live by that the rest of the world does not have. God had chosen them to be vessels of honor. God had put His trust in them. They have broken that trust. They have turned against the very God that made them so great.
Various translation problems attend this verse. Some suggest that "field" should be changed to read a word of closely related Hebrew consonants, "mountain". Likewise, the verb "forsaken" is taken by some as "cease to flow". In any case, the application is clear. Although the supply of "snow" and "waters" is dependable, Judah has been fickle and unfaithful.
"Snow of Lebanon ... cold flowing waters": No reasonable man would forsake such for "the rock of the open country," perhaps a poetic term for Mt. Lebanon, from which the high mountain streams flowed. Yet Israel forsook God, the fountain of living waters, for broken foreign cisterns (compare 2:13).
This is possibly showing that the water of God has never stopped flowing for them. God has cared for them as His beloved. They have had all of their needs met. God had supernaturally cared for their welfare. Why would they leave His protective care to go to another? Why would they leave the flowing stream to go to the dry land? In other words, why would they leave the good they had for the uncertainty of false gods?
Or, "that they have forgotten me"; this is the horrible thing they have done, which was unheard of among the Gentiles, who were always tenacious of their gods, and the worship of them. And that foolish and unwise thing, which was like leaving pure flowing streams of water for dirty puddles. This is to be understood of their forsaking the worship of God, as the Targum interprets it, and following after idols.
"They have burnt incense to vanity": To idols, which are vain empty things, and which cannot give their worshippers what they expect from them. Or, "in vain they burn incense"; even to the true God, while they also sacrificed unto idols. Which to do was an abomination to the Lord (Isa. 1:13); and especially burning incense to idols must be a vain thing. And so the Targum, "to no profit as they burn incense or spices:"
"And they have caused them to stumble in their ways": That is, either the idols they worshipped, or the false prophets caused the professing people of the Jews to stumble and fall in the ways into which they led them.
"From the ancient paths": Or, "the paths of eternity"; which lead to eternal life. Or which were of old marked out by the revealed will of God for the saints to walk in. And in which the patriarchs and people of God, in all former ages, did walk. And which were appointed from everlasting, and will remain forever. And these are the good old paths in (Jer. 6:16).
"To walk in paths, in a way not cast up": A new way, unknown in former times. An unbeaten track, which the saints had never walked in. A rough path, unsafe and dangerous. And hence they stumbled, and fell, and came to ruin.
The burning of incense was a very important part of service to God. The smoke from the incense that went up into the heavens symbolized the prayers of the saints. To burn incense to a false god, would be putting their trust in a false god. God had always made a path for His children to walk in, as He did in the middle of the Red Sea. The way to heaven and to God, is to walk on the straight and narrow path that He has provided. To walk on any other path, brings sin and sorrow, which leads to destruction.
Not that this was the intention either of those that led them out of the right way into those wrong paths, or of them that went into them. But so it was eventually. This was the issue of things; their idolatry and other sins were the cause of their land being desolate. Through the ravage of the enemy, let in upon them by way of judgment. And through the destruction of men by them; so that there were few or none to cultivate and manure it.
"And a perpetual hissing": To be hissed at perpetually by the enemy, whenever they passed by it, and observed its desolation. Thereby expressing their hatred at its inhabitants. Their joy at its desolation; and their satisfaction in it, which would be for ever. Or, as Kimchi interprets, a long time. This is the present case of the Jews; and has been ever since their destruction by the Romans. And will be until the fullness of the Gentiles is gathered in.
"Everyone that passeth thereby shall be astonished": To see the desolations made, and the strange alterations in a place once so famous for fruitfulness and number of inhabitants.
"And wag his head": Either out of pity, or rather in a way of derision and exultation (see Lam. 2:15).
This beautiful land of milk and honey will be turned into a waste land. The land would now be disgraced. It would be a horrible sight to see. The destruction will astonish those who pass by.
As the east wind, which is generally strong and boisterous, drives the chaff and stubble, and anything that is light, before it, and scatters it here and there. So the Lord threatens to scatter the people of the Jews over the face of the earth. Before their enemies, whom they should not be able to withstand. It denotes the power of the enemy God would make use of. The ease with which this should be done; and the utter dispersion of them. And is their present case.
"I will show them the back, and not the face, in the day of their calamity": That is, will not look upon them in a favorable way. Nor with any pity and compassion for them, nor hear their cries. But turn his back upon them, and a deaf ear unto them, and give them no help and relief, or deliver them out of their calamities. But suffer them to continue upon them, and them to sink under them (see Prov. 1:26); which refers to the same time of calamity as here.
They have turned their backs on God and now He will turn His back to them. The east wind brings stormy weather. This will be a day when no help will come to them from God.
"Devices against Jeremiah": Plans to charge the prophet with their "tongues" and then to slay him (verse 23), were based on the premise that his message of doom was not true. The business of the priests, the wise, and the prophets continue as usual since God made them lasting institutions (compare Lev. 6:18, 10-11).
Jeremiah again lets his readers understand some of the constant persecution he faces (compare 11:18-19), and renews his plea for safety and deliverance from the designs of evil men (compare Psalm 43:1; 59:1-2).
Instead of accepting the message God has sent them, they decide to do away with the messenger, Jeremiah. They do not believe Jeremiah. They believe God will help them, regardless of what they do to Him. They would rather take their direction from the priest who is living as badly as they are, than to listen to Jeremiah. To "smite him with the tongue" would be to falsely witness against him. The prophets they were listening to were the false prophets.
Verses 19-23: "Give heed to me": This is one of many examples of prayer aligning with God's will as Jeremiah prays for God's work of judgment to be done (verses 11, 15-17).
Jeremiah 18:19 "Give heed to me, O LORD, and hearken to the voice of them that contend with me."
To his prayer, since his enemies would not give heed to his prophecies. And God does give heed to the cries and complaints of his ministers, when men will not give heed to their words and doctrines. They have a God to go to, who will hear them, when men despise them.
"And hearken to the voice of them that contend with me": Hear their reproaches and rantings, their blasphemies and evil speaking, their lies and falsehoods, and judge between me and them. Let it appear who is in the right. Vindicate my cause, and plead with them that plead against me.
Now Jeremiah is crying out to God for Him to help. Jeremiah says "They will not listen".
For all the good that I have done them, shall this be all the recompence I shall have, to be evilly treated by them. To have my good name, and even life, taken away by them? Shall this be suffered to be done? And, if it is, shall it go unpunished? The prophet taxes the people with ingratitude, which he afterwards instances in, and proves.
"For they have digged a pit for my soul": Or "life". They lay in wait to take it away. Or they had formed a design against it, and brought a charge and accusation against him, in order to take it away, under color of law and justice. Kimchi interprets it of poison, which they would have had him drank of.
"Remember that I stood before thee to speak good for them, and to turn away thy wrath from them": He was an intercessor for them with God. Pleaded with him on their behalf, that good things might be bestowed upon them, and that wrath might be averted from them. So Christ did for the Jews that crucified him (Luke 23:34). This is an instance of their ingratitude. That though he had been an advocate for them, stood in the gap between God and them, and was persistent for their good. Yet this was all the recompense he had from them. They sought his life to take it away. This kindness of his for them was forgotten by them. But he trusts the Lord will remember it, and not suffer them to act the base part they intended. And now he determines no more to plead their cause, but to utter evils upon them, as follows.
This is the very same message that David gave (in the book of Psalms, chapter 35). They are trying to say that Jeremiah is not of God. They have dug a hole for his soul. Jeremiah had tried to intercede for them, but God told him not to do it. Jeremiah had done the job God sent him to do, but they hated him for it. They believed Jeremiah was speaking for himself, instead of God. They had been so blinded by their sins, they did not realize what he was saying was true. Jeremiah is asking God to deal with them for this rejection.
To be starved, and perish by it, as they were in the siege of Jerusalem, both by the Chaldeans, and the Romans.
"And pour out their blood by the force of the sword": Or, "upon the hands of the sword"; by means of it. That is, the blood of the parents of the children. Let the one perish by famine, and the other by the sword. Which, when thrust into a man, blood gushes out, and runs upon the sword to the handle of it.
"And let their wives be bereaved of their children, and be widows": Let them have neither husbands nor children. Which latter might be a comfort to them, when they had lost their husbands. But being stripped of these also, the affliction and distress must be the greater.
"And let their men be put to death": Or "slain with death". With the pestilence, as Kimchi rightly interprets it (see Rev. 6:8). Jarchi understands it of the angel of death (see Heb. 2:14).
"Let their young men be slain by the sword in battle": Such being commonly employed in military service, as being the most proper persons for it.
Jeremiah has been so angered by what they have done and said to him, that he no longer asks God to save them. He wants the wrath of God to descend on them and take vengeance for their actions toward him. God does not need Jeremiah to figure out what to do to them, no more than He needs our help to dole out punishment. God is just in His judgements, and sometimes we are not. Perhaps, Jeremiah is saying, "All of the things you said would happen to them, let it be so". Jeremiah had already prophesied these things would happen.
A shrieking of women and children, not only for the loss of husbands and parents, but because of the entrance of the enemy into the city, and into their houses, to take away their lives and their substance; as follows.
"When thou shalt bring a troop suddenly upon them": Or an army, as the Targum; either the Chaldean army, or rather the Roman army.
"For they have digged a pit to take me, and hid snares for my feet": And therefore, it was a just retaliation, that a troop or army should suddenly come upon them, and seize their persons and substance.
"Digged a pit" (compare 38:6).
However deep they had laid them; and however unknown they were to him; or however private and secret they might be thought to be by them. God is an omniscient God, and knows and sees all things. The thoughts of men's hearts, and all their secret designs in the dark against his ministers, people, and interest.
"Forgive not their iniquity, neither blot out their sin from thy sight": They had sinned the unpardonable sin; or, however, a sin unto death. For which prayer for the forgiveness of it was not to be made (1 John 5:16). This the prophet knew: what he here utters, and both before and after, must be considered, not as flowing from a private spirit, or from a spirit of malice and revenge. But what he delivered out under a spirit of prophecy, as foretelling what would be the sad estate and condition of these persons. For, otherwise, the temper and disposition of the prophet were the reverse. And he was inclined to sue for mercy for these people, as he often did. Wherefore this is not to be drawn into a precedent and example for any to follow.
"But let them be overthrown before thee": By the sword, famine, and pestilence. Or, "let them be made to stumble before thee"; and fall into perdition. They having made others to stumble in their ways from the ancient paths of truth and goodness. So that it was but a righteous thing that they should be punished after this manner (see Jer. 18:15).
"Deal thus with them in the time of thine anger": The set time for his wrath to come upon them to the uttermost. Then do unto them according to all the imprecations now made; which the prophet foresaw, and believed he would do; and therefore thus spake.
Jeremiah wants to be compensated for what they had done to him. He has stopped weeping for them, and begun to feel the anger God had felt earlier. They had planned to kill Jeremiah, and he wants God to kill them. This is such a change from the pleading of Jeremiah to God to save them. He suddenly agrees with the judgement God has made against them. Now, he wants God to destroy them.
Where did God send Jeremiah?
2. Why did He send Jeremiah there?
3. The _______ of the potter form the clay.
4. Who is the great Potter?
5. Who has control over the creation?
6. What happens, when the vessel the potter makes is marred?
7. What is verse 6 saying?
8. What is Jeremiah to say to the house of Israel?
9. What will God do, if they repent and return to Him?
10. Who decides when God will destroy or build up a nation?
11. What happens, when the creation obeys God?
12. Verse 11 says speak to whom?
13. What is the demonstration of the potter and the clay showing?
14. What did they decide to do?
15. What does God call Israel in verse 13?
16. God had chosen for them to be a vessel of ________.
17. What is verse 14 showing us?
18. They had burned incense to __________.
19. What did the smoke of the incense that was burned to God symbolize?
20. Where is a good example of a path God had made for them?
21. This beautiful land of milk and honey will be turned into a _________ _______.
22. They had turned their backs on God, now He will _______ ______ _______ ___ ________.
23. How did they receive the message Jeremiah brought them?
24. What was Jeremiah, really?
25. "Smite him with the tongue" means what?
26. What is Jeremiah saying to God in verse 19?
27. They digged a pit for Jeremiah's _______.
28. What did Jeremiah tell God to remember?
29. What were some of the terrible things Jeremiah suggested should happen to them?
30. Jeremiah finally agrees with the ___________ God has made on them.
Verses 1-9: Smashing the jar in front of the elders and priests symbolized the coming destruction of Judah. The opportunity to repent was past, and judgment was now unavoidable.
"Ancients of the people ... ancients of the priests": These were chosen to be credible witnesses of the symbolic action with the "earthen bottle", so no one could plead ignorance of the prophesy the 72 elders who made up the Sanhedrin were partly from the "priests" and the other tribes ("people").
"Valley of the son of Hinnom" (see 7:30-34; and the note on 19:6).
"East gate": The gate of "broken pottery" was on the south wall of Jerusalem where the potters formed pottery for use in the temple nearby.
In the last lesson, God sent Jeremiah to a potter's house, and showed him what the potter did with the clay in his hands. Now Jeremiah is told to take the bottle made from clay to the east gate, and have the ancients and the priests to gather there with him for a message from God. The "east gate" is the same as the potsherd gate. It appears the valley of Hinnom was mentioned, because it was the boundary between Benjamin and Judah. This message is for both of them.
The king and his queen; or the king and his sons; or the king and his princes, and nobles. For there was but one king reigning at a time in Judah, and the present king was Zedekiah (see Jer. 21:1).
"And inhabitants of Jerusalem. The elders and the priests who were now before him. To whom he said the following things, that they might tell them to the persons mentioned.
"Thus saith the Lord of hosts, the God of Israel": Who is able to do whatsoever he pleases in the armies of the heavens, and among the inhabitants of the earth. And will do so among his own people, notwithstanding his being the God of Israel.
"Behold, I will bring evil upon this place": The evil of punishment for the evil of sin. Such as the sword, famine, and captivity. Meaning not on that spot of ground where the prophet with the elders were, but upon the city of Jerusalem, and on all the land of Judea.
"The which whosoever heareth, his ears shall tingle": It shall be astonishing and surprising to him; it shall even stun him. He shall stand as one thunderstruck or be so affected with it as a man is at a violent clap of thunder. Or at some exceeding vehement sound, which leaves such an impression upon him, and continues with him, that he cannot get rid of it. But seems to be continually sounding in his ears, and they even echo and ring with it see (1 Sam. 3:11). The phrase denotes the greatness of the calamity, and the surprise which the bare report of it would bring with it.
The tingling of the ears was a confirmation that the message was from God and not from Jeremiah, even though it came from Jeremiah's mouth. This is a proclamation from God that judgement has been spoken on them for their evil false worship. God will bring great pain to them.
I.e., have alienated it from Jehovah its true Lord, and given it to a strange god. The words refer specially to the guilt of Manasseh (2 Chron. 33:4).
"The blood of innocents": The words seem at first to refer to the Molech sacrifices, which had made the valley of Hinnom infamous. These, however, are mentioned separately in the next verse, and the prophet probably spoke rather here, as in (Jer. 2:34; 7:6), of the "innocent blood" with which Manasseh had filled Jerusalem (2 Kings 21:16; 24:4), where the same word is used.
The word "estranged" means disregarded or rejected. These people of God have forsaken Him. They have not regarded the holy city of God as anything either. In the burning of incense to other gods, they have put their trust in them instead of in the LORD. Their fathers and they had been taught to believe in the LORD. They had never been a people to worship false gods before. They had gone so far that they had sacrificed their children to these false gods. This is the innocent blood mentioned.
Verses 5-6 (see the note on 7:31-32).
Or, they have even built, etc. and so the words explain what is before suggested of their idolatry. These were the temples in which they placed his image, and the altars on which they sacrificed to him; as follows.
"To burn their sons with fire, for burnt offerings unto Baal": The same idol that is sometimes called Moloch, the names being much of the same signification. The one signifying a "lord" or "master"; the other a king. And to the idol under each name they burned their children with fire, and offered them as burnt offerings unto it; which was a most cruel and barbarous way of sacrificing. Some think they only caused them to pass through two fires. But the text is express for it, that they burnt them with fire, and made burnt offerings of them, as they did with slain beasts. It seems very likely that they did both.
"Which I commanded not": In my law, as the Targum adds; and which was intimation enough to avoid it. Though this was not all, he expressly forbad it (Lev. 20:2).
"Nor spake it, neither came it into my mind": And it is marvelous it should ever enter into the heart of man. None but Satan himself could ever have devised such a way of worship.
This is very similar to devil worship in our day. This worship of the false god Baal was popular, because it involved prostitution with both males and females. Many times the worship was carried on in the high places. This was a very evil false worship, which went directly against the teaching of holiness. God never mentioned this, because it was an abomination to Him.
"Topheth": Hebrew used the word toph for "drum." This was another name for the Valley of Hinnom, an east, west valley at the south end of Jerusalem where, when children were burned in sacrifice to idols (verses 4-5), and drums were beaten to drown their cries. Rubbish from Jerusalem was dumped there and continually burned. The place became a symbol for the burning fires of hell, called Gehenna (Matt. 5:22; compare 7:30-32; Isa. 30:33). It was to become a place of massacre.
"Tophet" means drum. It is believed the valley was named that to drown out the screams of children, when they were burned walking through the fire in worship of false gods. God is so angry with them for their false worship, He will call this the valley of slaughter.
The priesthood had spoken to the people for God in times past. Now God will take this away from them. They have been totally unfaithful to Him. Their counsel had gone bad. He would no longer let them represent Him on the earth. The punishment spoken of here, is repeated from a previous lesson. God will not only let the enemy kill them with the sword, but they will not be buried and the vultures and the beasts will eat their carcases. Carcases means dead bodies.
A hissing to its enemies. A hissing because desolate. When its walls should be broken down, its houses burnt with fire, and its inhabitants put to the sword, or carried captive.
"Everyone that passeth thereby shall be astonished, and hiss": Surprised to see the desolations of it. That a city once so famous and flourishing should be reduced to such a miserable condition. And yet hiss by way of detestation and abhorrence of it, and for joy at its ruin.
"Because of all the plagues thereof": By which it was brought to desolation, as the sword, famine, burning, and captivity.
Not only will the people be killed, God will destroy His city as well. When the passerby sees the destruction from the plagues God has sent, they will be astonished.
"Eat the flesh": Desperate for food during a long siege, some would resort to cannibalism, eating family members and friends (Lam. 4:10).
This gruesome prophecy (compare Lev. 26:29; Deut. 28:53-57), literally came to pass in each of Jerusalem's great captivities; 586 B.C. (compare Lam. 2:20; 4:10) and A.D. 70 (see Josephus Wars of the Jews 6:4). This also occurred in an earlier siege of Samaria by the Arameans (2 Kings 6:26-31).
Look at the following Scripture with me.
Deuteronomy 28:53 "And thou shalt eat the fruit of thine own body, the flesh of thy sons and of thy daughters, which the LORD thy God hath given thee, in the siege, and in the straitness, wherewith thine enemies shall distress thee:"
Both of these Scriptures are saying that the famine will be so great, they will eat their own children.
Verses 10-11: Before their armies went into battle, Egyptian priests would perform rites that involved inscribing the names of their enemies on pottery jars and then smashing them. The Tophet that had been used as a sacred burial site for children sacrificed to the gods would be filled with the corpses from battle; it was the same field where Judas hung himself because of his involvement in the plot so shed the "innocent blood" of Jesus the Messiah (Matt. 27:3-5; Acts 1:19).
Jeremiah 19:10 "Then shalt thou break the bottle in the sight of the men that go with thee."
The earthen bottle he was bid to get of the potter (Jer. 19:1). This he is ordered to break in pieces before the eyes of the ancients and of the priests that went with him out Jerusalem to Tophet. As an emblem of the easy, sure, and utter destruction of Jerusalem; for nothing is more easily broken than an earthen vessel. And so easily was Jerusalem destroyed by the Chaldean army. Nor can an earthen pot resist any force that is used against it; nor could the inhabitants of Jerusalem withstand the force of Nebuchadnezzar's army. And an earthen vessel once broken cannot be put together again. A new one must be made. Which was the case both of the city and temple. And which, upon the return from the captivity, were not repaired, but rebuilt.
(Compare verse 1).
Jeremiah has just spoken horrible doom on these people. Now God says, break the bottle you brought with you. The "breaking of the bottle" symbolizes the fact that God has thrown them away.
Of armies above and below; and so able to execute what he here threatens.
"Even so will I break this people and this city": The people, the inhabitants of this city, and that itself, by the sword, famine, burning, and captivity.
"Made whole again": Literally, "healed." In this lies the distinction between this symbol and that of (Jer. 18:4). The plastic clay can be shaped and re-shaped until the potter forms with it the vessel he had predetermined. The broken bottle is of no further use, but its fragments are cast away forever upon the heaps of rubbish deposited in Tophet.
"And they shall bury them in Tophet, till there be no place to bury": Where there should be such great numbers slain. Or whither such multitudes of the slain should be brought out of the city to be buried there. That at length there would not be room enough to receive the dead into it. Or, as the Syriac version renders it, "and in Tophet they shall bury, for want of a place to bury" in. In such a filthy, abominable, and accursed place shall their carcasses lie. Where they were guilty of idolatry, and sacrificed their innocent babes, there being no other place to inter them in. An emblem this of their souls suffering in hell the vengeance of eternal fire.
God has given them a visual example of what will happen to them. This place, where they had caused their children to walk through the fire to a false god, now will be a place of death. There will be so many dead, they will run out of room to bury them. This is speaking of the wrath of God coming on His unrepentant people.
To the city of Jerusalem and its inhabitants, as was done to the earthen bottle, and as before threatened. And even, or also:
"And even make this city as Tophet": As full of slaughtered men and women as that had been of the blood of innocent children. And as filthy, abominable, and dreadful a place as that. And to lose its name, as that is foretold it should (Jer. 19:6). And as Jerusalem did, after the desolation of it by Hadrian, as Jerom observes. For what was built upon the spot afterwards was by the emperor called Aelia, after his own name.
Now God says the whole city will be destroyed just as this area is. Tophet you remember, was a place where the cults had carried on their false religious practices. Of course, this is just at the edge of Jerusalem and is speaking of Jerusalem as well.
"Defiled": Their houses were desecrated by idolatrous worship.
"Burned incense ... host of heaven": Refers to worship of the sun, planets, and stars from flat housetops (compare 32:29; 2 Kings 23:11-12; Zeph. 1:5).
It mattered not whether you were a king or just a citizen, the punishment was the same. They had all worshipped false gods, and they would all die together. The "host of heaven" means the sun, moon, and stars. Everything that is going to happen to them, is because of their worship of false gods.
When he had broken his earthen bottle, and delivered his prophecy before the elders of the people and priests. Or, "from that Tophet";
"Whither the Lord had sent him to prophesy": And whither he went and prophesied, according to his command. But now returned from there, it being no doubt signified to him, in some manner or other, that it was the will of God he should.
"And he stood in the court of the Lord's house, and said to all the people": This was the court of the temple, called the outward court, or the court of the Israelites, where all the people met. For into other courts they might not enter. Here the prophet placed himself, on purpose to deliver his prophecy to all the people. Even the same as he had delivered at Tophet to the ancients of the people and the priests. But lest they should not faithfully represent it to the people, and that they might not be without it, he delivers it openly and publicly to them all, in the following words. Which both declare their punishment, and the cause of it.
It seems when Jeremiah had finished telling the priests and high officials of the coming doom, God sent him into the court of the LORD's house to speak of the certainty of the prophecy. This just confirms what Jeremiah had said at Tophet. All of the early part of the book of Jeremiah has been warnings, over and over to the people. God was allowing them plenty of time to repent, and turn from their worship of false gods, but they do not heed the warning.
(See Jer. 19:3).
"Behold, I will bring upon this city, and upon all her towns": The city of Jerusalem, and all the cities and towns near it, even all the cities and towns in Judea. Of which Jerusalem was the metropolis, and therefore called hers.
"All the evil that I have pronounced against it": Or decreed against it, as the Targum; all that he had purposed, and all that he had threatened, or spoke of by the Prophet Jeremiah, or any other of his prophets. For whatever he has said he will do, and whatsoever he has resolved upon, and declared he will do, he assuredly brings to pass.
"Because they have hardened their necks, that they might not hear my words": They turned their backs upon him, pulled away the shoulder, and stopped their ears that they might not hear what was said by the prophets from the Lord. They neither inclined their ears to hearken to, nor bowed their necks to receive the yoke of his precepts. But, on the contrary, were, as was their general character, a stiffnecked people, and uncircumcised in heart and ears. Obstinate and disobedient; and this was the cause of their ruin, by which it appeared to be just and righteous.
They are too proud to repent and turn from the false gods, so God will surely do these terrible things mentioned in this chapter. He loves His people, but they have been unfaithful to Him. They do not want to hear God's Word.
1. What was Jeremiah to go and get?
2. Where was Jeremiah to take it?
3. Who was to go with Jeremiah?
4. What was Jeremiah to do there?
5. What is the same as the "east gate"?
6. How will the people listening know the message is from God?
7. What does the word "estranged" mean?
8. To burn incense to a false god means what?
9. How far had they gone with this worship of false gods?
10. What false god is mentioned by name in verse 5?
11. Why was this particular false worship popular?
12. What will Tophet be called after God's judgement on them?
13. What does "Tophet" mean?
14. What are some of the terrible things that will happen, that are mentioned in verse 7?
15. What will the passerby do, when they see the destruction?
16. Where do we find another Scripture that verifies Jeremiah 19:9?
17. After the terrible doom is spoken, what does God tell Jeremiah to do?
18. What does this symbolize?
19. How many will be buried in Tophet?
20. Why does God destroy the houses?
21. Who is affected by the destruction?
22. Where did God send Jeremiah next?
23. Why will God bring this terrible thing on His people?
Verses 1-2: This is not the "Pashur" (of 21:1; 38:1). This Pashur was a priest and chief office of the temple police. Because another is mentioned later as holding this position (29:25-26), Pashur either died soon after this or may have been carried away captive in the siege of Jerusalem in 598/597 B.C.
Pashur's response of beating and imprisoning Jeremiah reflects the kind of persecution and opposition that the prophet experienced throughout his ministry. Places of confinement and imprisonment play a prominent role in the story of Jeremiah from here until the fall of Jerusalem in chapter 39 (compare 29:26; 32:2; 33:1; 37:11-15, 21; 38:1-13, 29).
"Pashur": The meaning is either "ease', or deliverance is round about", both in contrast to the new name God assigns him (in verse 3). He was one of several men so named (compare 21:1; 38:1).
"Immer": He was one of the original "governors of the sanctuary" (compare 1 Chron. 24:14).
"Chief governor": He was not the High-Priest, but the chief official in charge of temple police, who were to maintain order.
We know that God had not left the priest out in the accusations He had Jeremiah to bring. It appears also from the verse above, that Pashur held a political position of some importance. In the last lesson, Jeremiah had said, that it would not matter how important in the community a person was, the judgement from God would be the same. We know that Pashur either heard Jeremiah say this directly, or got word of it from the others who had met with him.
"Smote Jeremiah": He or others acting on his authority, delivered 40 lashes (see Deut. 25:3), to the prophet.
"Put him in the stocks": Hands, feet, and neck were fastened in holes, bending the body to a distorted posture, causing excruciating pain.
The meaning of the term "stocks" (29:26), is not clear. It may refer to a device used to restrain the prophet or, more likely, indicates a cell or dungeon (2 Chron. 16:10).
"High gate of Benjamin": The northern gate of the upper temple court.
"Smote" in the verse above, means strike or beat. He probably had him whipped. To strike a prophet is a very serious thing. It appears they actually locked Jeremiah up with leg chains. It appears this Pashur was in charge of keeping order in the court of the LORD. This would have given him a great deal of lee-way to do as he wished. He, like the priests and others in authority, did not like the message Jeremiah brought. The others had never physically attacked Jeremiah however.
Verses 3-6: "Magor-Missabib" means "terror on every side" and is a recurring phrase in the book to refer to the disasters that accompany God's judgment (6:25; 20:10; 49:29). Judah's national disaster would extend to Pashur's family because of his opposition to Jeremiah; there are serious consequences attached to rejecting God's Word (Isa. 39:6).
"Pashur" is given a name that symbolizes the great terror that will come upon Judah and Jerusalem. The Hebrew "Magor-missabib", "Terror on Every Side", is often used by Jeremiah (6:25; 20:3, 10; 46:5; 49:29; Lam. 2:22). The details of that terror (are in verses 4 and 6).
This was a bold thing to say to the person who had authority to put you in chains. The name Magor-missabib means fearing, or affright from around. We see then, the thing that Pashur had done to Jeremiah was from fear.
"Babylon": This was Jeremiah's direct identification of the conqueror who would come out of the "north" (1:13), from "a far country" (4:16).
This fright of Pashur will turn to terror when he sees all of his friends falling by the sword. Those that are not killed will be taken into captivity in Babylon.
The fortifications of it. Its towers, as the Syriac version. The riches of it, as the Targum; all its magazines and stores, in which its strength lay.
"And all the labors thereof": All the fruit of their labors. All their wealth and riches got by labor. And all their goods in trade; all their manufactures and merchandise.
"And all the precious things thereof": All their plate and jewels, the rich furniture of their houses, and whatsoever was laid up in their treasures as rare and valuable.
"And all the treasures of the kings of Judah will I give into the hand of their enemies. Which they in successive reigns had been laying up in store for years together (see Isa. 39:6).
"Which shall spoil them, and take them, and carry them to Babylon": Make a prey of them, seize them as their property, and carry them away with them.
It appears from this, that Pashur had put a great deal of importance on material things. God will take all of them away from him. All of the things he had been so proud of would be carried back to Babylon as spoil. I have to greatly admire Jeremiah for being able to stand before this man with much worldly power and prophesy these things to him.
Particularly he and his family should not escape. Whoever did;
"And thou shalt come to Babylon": Being brought there, though very much against his will.
"And there thou shalt die, and shalt be buried there": Even in a defiled land, as all other countries were reckoned by the Jews. And to be buried in such a land, Kimchi observes, was a curse; and so it is here threatened as such.
"Thou, and all thy friends": That is, such as should escape the sword (Jer. 20:4).
"To whom thou hast prophesied lies": This shows the cause of all this threatened destruction to him and his friends. Not only because he had so badly used Jeremiah, a true prophet of the Lord. But because he was a false prophet, and his friends had hearkened to his lies. And disbelieved those prophecies that came from the Lord himself.
It appears that Pashur will live to be taken captive in Babylon and be killed there. He will not even be buried in his native land. He and all of his friends will die and be buried in Babylon. Jeremiah not only prophesies his doom, but calls him a liar as well. He had been prophesying that all was well. That was a lie, and Jeremiah tells him so.
Verses 7-10: Jeremiah complains that God has deceived and over-powered him in calling him and subjecting him to such intense suffering and persecution. The Lord allows the righteous to bring their negative emotions to Him in prayer, and this type of accusatory language toward God appears in more than a third of the Psalms.
Jeremiah often allows the reader to see his inner turmoil in the midst of his continuous persecution. It will not do to attempt to soften the language as some have suggested. The believer is at times so overcome by circumstances that he says things that on more sober reflection are, at best, inadvisable (compare Psalm 73:1-22). The verb translated "deceived" is a strong one and can be translated "seduced" (compare Exodus 22:16; 1 King 22:20:22). Jeremiah complains that God had overpowered him when He called him. But God had warned him of all that he would face right from the start (1:18), and had reassured His prophet on several occasions (compare 11:18 - 12:17; 15:10-21; 17:7-18). However black the circumstance, the believer must come to trust in God's abiding presence with him (compare Joshua 1:5; Heb. 13:5-6).
This is possibly speaking of Jeremiah not wanting to be a prophet in the first place, and the Lord made Jeremiah a prophet anyway. He is feeling sorry for himself, because no one likes him. Not only do they not like Jeremiah, but they laugh at him and say he is not a true prophet.
"A derision, daily": (In verses 7-18), Jeremiah prayerfully lamented the ridicule he was experiencing because of God's role for his life. His feeling wavered between quitting (verse 9a), being encouraged (verses 9c, 11), petitioning for help (verse 12), praise (verse 13), and waves of depression (verses 14-18, compare 11:18-23; 15:10, 15-18).
This was not a message Jeremiah would have chosen to tell. There was great gloom and doom in the message he brought. God put the words in Jeremiah's mouth, and Jeremiah spoke them. Every day was difficult for him because of the message he brought. They all hated Jeremiah because of the message. We must remember he was just a youth.
"I will not ... speak any more": A surge of dejection swept over Jeremiah, making him long to say no more. But he was compelled inside (compare Job 32:18-19; Psalm 39:3; Acts 18:5; 1 Cor. 9:16-17), because he did not want his enemies to see him fail (verse 10), he felt the powerful presence of the Lord (verse 11), and he remembered God's previous deliverances (verse 13).
Jeremiah's calling instilled a compelling urgency to proclaim God's Word even when he wanted to retire from ministry. Paul expressed this same urgency in the New Testament "Woe is me if I do not preach the gospel" (Acts 18:5; 1 Cor. 9:16).
It appears from this that Jeremiah tried to stop bringing the prophecies, but God would not let him. They burned in his heart until he had to tell what God had told him. He was compelled to prophesy. He had to do what God called him to do.
The prophet here rendered a reason why he thought of giving up his work as a prophet. His ears were continually filled with the abuse and disapproval of those that criticized him. And besides he was afraid on all hands, there were so many traps laid for him, so many devices devised against him. They did not only take all advantages against him, but they sought advantages and invited others to raise up false stories of him. They said to men like themselves, raise the report, we will send it abroad.
"All my familiars watched for my halting": Not only strangers, but those that I might have expected the greatest kindness from. Those that pretended most courteously, watched for opportunities to do me mischief and lay in wait for my halting.
"Saying, Peradventure he will be enticed, and we shall prevail against him": Desiring nothing more than that I might be enticed to speak or do something which they might make into a matter of a colorable accusation.
"And we shall take our revenge on him": That so they might satisfy their malice upon me. This hath always been the genius of wicked men. Job and David both made complaints much like this (Job 19:19; Psalms 31:13; 55:12-14). Thus, it fared with Christ himself. The same spirit which yet possessed wicked men was found in wicked men in all former times. And this ought to be a great relief to the people of God under the same condition. To consider that the servants are not above their Lord, and wicked men of old persecuted the prophets.
It seems everyone thought he was either insane or power crazy. They chose not to believe him. They plotted to stop him anyway they could. They all wanted to get even with him for his terrible prophecies.
The Targum is, "the Word of the Lord is for my help." "Mighty" to support, uphold, defend, and deliver him; and "terrible" to his enemies. The prophet looks back to the promise the Lord had made him. Of his gracious and powerful presence (Jer. 1:18). Which he now takes comfort from. And it would have been well if he had kept this always in view, and had continued in the same act of faith and temper of mind. But this lasted not long, as some following verses show.
"Therefore my persecutors shall stumble, and shall not prevail": Though they should very hotly and furiously pursue him. Yet they should stumble and fall by the way, and not be able to overtake him, and execute their designs upon him. The Lord, who was with him, and on his side, would throw some things in their way, at which they should stumble, and which should hinder them from proceeding.
"They shall be greatly ashamed, for they shall not prosper": When they see their schemes are defeated, and they do not succeed, they shall be filled with shame and confusion. Or, "because they do not deal prudently", as the word is rendered (Isa. 52:13). They do not act a wise, but a foolish part, and therefore shame will be the consequence of it.
"Their everlasting confusion shall never be forgotten": Neither by themselves nor others. The memory of it will always continue, to their everlasting grief and reproach. A very learned man connects these words with the former, thus, "they shall be greatly ashamed, for they shall not prosper, with an everlasting shame never to be forgotten".
At times, there were moments when Jeremiah thought of quitting. He was persecuted on every side. God had promised Jeremiah from the beginning, that He would protect him. God will fight for Jeremiah. Every word that Jeremiah brought to these people from God will happen. Jeremiah was being persecuted in the service of God. God is a very present help, especially to those who are in His service. God will punish those who persecute Jeremiah. Nothing good will come to them. It is a dangerous thing to persecute those in service for God.
That triest their faith and patience, in order to the farther purification of their souls. And the increase of these and all their other graces. Or, who takes cognizance of them, and of every cause in which they are interested. And who does not judge in their favor with partiality.
"The reins and the heart": Let me see thy vengeance on them (see Jer. 11:20).
"For unto thee have I opened my cause": As to a just judge, who will not fail to do me justice.
Jeremiah has been persecuted so much and for so long, that now he asks God to let him see the punishment He has in store for those who persecuted him. He will see it, because he will remain in Jerusalem during the siege of the Babylonians.
The prophet, from prayer, proceeds to praise. And from expressions of faith and confidence in the Lord, having committed his cause to him, being assured of success, rises up to a holy triumph and joy. And calls upon his soul, and upon others, to join with him in praising, and singing praises to the Lord.
"For he hath delivered the soul of the poor from the hand of evil doers": Or, "the life of the poor". Meaning himself, a poor destitute person, few or none to stand by him but the Lord, who had delivered him out of the hand of Pashur and his accomplices. And out of the hand of those that watched for his faltering. And out of the hands of all his persecutors. Or this may respect not past deliverances, but what was to come. Which the prophet had such a believing view of, that he calls upon himself and others to praise God for in advance.
Jeremiah is praising and thanking God ahead of time for the answer to his request. He is speaking as if it has already happened. He is the one delivered from the evildoers.
Verses 14-18: Jeremiah's wish that he had never been born recalls Job cursing the day of his birth because of his intense suffering (Job 3:3). Some of the greatest saints in history have suffered from moments of despair, even depression (1 Kings 19:4).
When grace has the victory, it is good to be ashamed of our folly. To admire the goodness of God, and be warned to guard our spirits another time. See how strong the temptation was, over which the prophet got the victory by Divine assistance! He is angry that his first breath was not his last. While we remember that these wishes are not recorded for us to utter the like, we may learn good lessons from them. See how much those who think they stand, ought to take heed lest they fall. And to pray daily, lead us not into temptation. How frail, changeable, and sinful is man! How foolish and unnatural are the thoughts and wishes of our hearts, when we yield to discontent! Let us consider Him who endured the contradiction of sinners against himself, lest we should be at any time weary and faint in our minds under our lesser trials.
This is Jeremiah regretting the day he was born.
"Cursed be the man": The servant of God fell into sinful despair, and he questioned the wisdom and purpose of God, for which he should have been thankful.
It is almost as if Jeremiah is thinking that his life has been of no good to anyone. We remember that his father was a priest. It was a blessing in a Jewish family for a man child to be born.
In his fury, as the Targum and Septuagint add. Meaning the cities of Sodom and Gomorrah, who were utterly destroyed, and were never recovered (Gen. 19:25).
"And repented not": Whose sentence God never repented of, nor revoked. This was very severe and uncharitable, to wish for so sore a destruction upon an innocent person.
"And let him hear the cry in the morning, and the shouting at noon": As soon as he is up in the morning, the first thing that salutes his ears, let it be the noise of an enemy invading the city he dwells in. And by noon let him hear the shouting of him, having broken in, and gotten the victory and seizing the plunder.
Jeremiah's family, and perhaps the man spoken of here, were not on Jeremiah's side. They did not think him to be a prophet. Perhaps that is what this is all about.
Verses 17-18: Jeremiah's wish that he had never come forth from his mother's "womb" is a reminder that the Lord's call is never a guarantee of an easy life (Lam. 3:1).
As soon as he came out of it; that is, as soon as he was born. Either because God slew him not so soon, as Kimchi; or the angel of death, as Jarchi. Or rather the man that carried the tidings of his birth to his father, who is all along spoken of in the two former verses. He curses him for not doing that, which, had he done, would have been exceeding criminal in him indeed. For not committing murder, even for not murdering an innocent babe.
"Or that my mother might have been my grave": He wishes he had died in her womb, and had never been brought forth. And so that had been his grave, where he should have been at ease and safety.
"And her womb to be always great with me": Or, "her womb an everlasting conception"; his wish was, that she had been always conceiving, or ever big with child of him, but never bring forth. Which was a more cruel and unnatural wish than the former concerning the man, the carrier of the tidings of his birth. Since this was wishing a perpetual, painful, and intolerable evil to his own mother.
We know from the very first lesson on Jeremiah, that he was anointed from his mother's womb. His entire life was dedicated to the work God had called him to do.
"Labor" in performing his work and office as a prophet. And "sorrow" in suffering reproach, contempt, and persecution for it. Which to avoid, he wishes he had never been born. A sign of a very fretful and impatient spirit, and of a carnal nature.
"That my days should be consumed with shame?" Through the bad usage of him, the reproach that was cast upon him. And the contempt he received in for prophesying in the name of the Lord. All this shows that there is sin in the best of men, and what they are when left to themselves. How weak, foolish, and sinful they appear. And Jeremiah recording these his sins and failings, is an argument of the uprightness and sincerity of the man, and of the truth of Scripture.
Jeremiah is lamenting here, that there had not been joy in his life. His life had been spent in bringing a message of doom to the very people he grew up with. This was not a message that would bring joy, but sorrow. He was shamed by everyone who knew him. No one believed him. They all hated him and wanted to kill him. His life had been one of sorrows. This could be the message from many who serve the LORD. We, like Jeremiah, go on with the task God has set before us. Even though Jeremiah was so sorrowful, he continued serving God.
1. Who was the father of Pashur?
2. What was Pashur's position?
3. What had Pashur heard?
4. Then Pashur _________ Jeremiah the prophet.
5. Where did he imprison Jeremiah?
6. Why had Pashur done this to Jeremiah?
7. What name did Jeremiah tell Pashur God named him?
8. What did that name mean?
9. Who would Pashur be a terror to?
10. What will happen to his friends?
11. What would the fright of Pashur turn into?
12. What had Pashur put a great deal of importance on?
13. What would happen to all of them?
14. Where will Pashur die?
15. What did Jeremiah call Pashur?
16. What is Jeremiah saying in verse 7?
17. What type of message had been the only message Jeremiah brought?
18. Why could Jeremiah not stop prophesying?
19. What did everyone think about Jeremiah?
20. How is the LORD described in verse 11?
21. Who will punish those who persecute Jeremiah?
22. Will Jeremiah see them punished?
23. What is Jeremiah doing in verse 13?
24. What does Jeremiah say, that lets us know he regrets being born?
25. How did Jeremiah's family feel about him?
26. Who can, possibly, relate to Jeremiah's sorrow?
Verses 1-2: Zedekiah, Judah's last king, who reigned (from 597-586 B.C.), requests here that the prophet pray that the Lord would act for Judah "according to all his wondrous works", hoping That God would work a miracle like He had done when delivering Jerusalem from the Assyrians in 701 B.C.
"King Zedekiah" (compare 2 Kings 24:17 - 25:7), for details of his reign (ca. 597-586 B.C.).
"Pashur": This priest was different from the man by this name (in 20:1-6; compare 38:1).
Chapters 21-24 deal with Judah's false leadership. This Pashur is to be differentiated from Pashur ben Immer (20:1-6). The similarity in names may account for the placement of chapter 21 after chapter 20, even though the events of the present chapter occur sometime later in the days of King Zedekiah. Indeed, this chapter must be dated (about 589/588 B.C.), near to the events described (in Jeremiah 37:1-10). "Zephaniah the son of Maaseiah" is also mentioned (in Jeremiah 37:3), and seems less hostile to Jeremiah than were many of the priests (compare 29:25-26).
This is a different Pashur from the one in the last lesson. Zephaniah was from the priestly family of Maaseiah, and was next in line to the High Priest. Notice again, these messages Jeremiah is speaking is actually God's messages in Jeremiah's mouth. Zedekiah was king before Jehoiachin.
"Maketh war against us": This was during the last siege by Babylon (verse 4; ca. 587/586 B.C.), resulting in the third deportation of Jews. Zedekiah hoped for God's intervention, such as Hezekiah received against Sennacherib (2 Kings 19:35-36).
In answer to the message from Jeremiah, they ask him to intercede for them before the LORD. They believe that God will fight for them and turn Nebuchadnezzar back. They know God has helped them miraculously before, and they expect Him to do that now. God will not help them, because of their worship of false gods.
Verses 3-11: Jeremiah announced that the Lord would be directly involved in the destruction of Judah (Lam. 2:5). Israel's Holy War traditions celebrated how the Lord had fought on Israel's behalf throughout her history, but the people had become God's enemies because of their covenant unfaithfulness.
Jeremiah 21:3 "Then said Jeremiah unto them, Thus shall ye say to Zedekiah:"
The two priests, Pashur and Zephaniah, after he had sought the Lord, and knew his mind and will.
"Thus shall ye say to Zedekiah": By whom they were sent.
It appears that the priest had talked with Jeremiah, and now Jeremiah is giving them a message to take back to the king.
"Turn back the weapons": The Jews were already fighting the invaders by going outside the walls of the city to battle them on the hillsides and in the valleys as they approached. However, they would soon be driven back into the city where the enemy would collect all their weapons and execute many with those very weapons.
This is such a hard message for Jeremiah to give to the priest for the king. Not only will God not help them, but he will make the weapons in their hands useless. God will let the Chaldeans and the Babylonians overrun them and gather in the midst of the city.
"I myself will fight": God used an invader as His judging instrument (verse 7). The Jews have not only the Babylonians as their enemy, but God.
For the theme of the "outstretched hand" (see the note on 6:12).
The worst part of all is that God will fight against them Himself. His fury has come up in His face for their worship of false gods. The wrath of God is reserved for those who have been unfaithful to Him.
With one or other of his arrows after mentioned. Or, "them that abide in this city"; that do not go out of it, and surrender themselves to the king of Babylon (see Jer. 21:9).
"Both man and beast": The latter for the sin of the former. Particularly such beasts as were fit for food are meant. Whereby the famine would be increased, and so the greater destruction of men.
"They shall die of a great pestilence": Both man and beast. A disease which comes immediately from the hand of God; hence Hippocrates used to call it, "the divine disease". Here it denotes a very uncommon one, which should sweep away large numbers. Called great, both for quality, or the nature of it, and for the quantity of persons that died of it.
It is not just the war that kills them. God has brought this terrible siege on them, because of their unfaithfulness to Him. There was famine and pestilence as well as the war.
"Smith them ... sword": This was the fate of Zedekiah's son and many nobles. Zedekiah died of grief (compare 34:4; 2 Kings 25:6-8).
All of this came to pass literally (see 39:1-10; 52:1-30; 2 Kings 25:1-25; 2 Chron. 36:17-21).
We found in the last lesson that the famine was so great in the land, that people ate their own children. This pestilence is just as great as that also. Then the king of Babylon came into the land and killed and pillaged. The few people that survived all of this went into captivity in Babylon. God's mercy is turned away from this stiff-necked people. He offered them every chance to repent and they did not. Now His wrath is poured out on them.
Verses 8-9: "Life and ... death": Since a persistent lack of repentance had led to the conquest, Jeremiah urged the Jews to submit and surrender to the besieger so as to be treated as captives of war and live rather than be killed.
These are the words, not of the prophet to the messengers of the king, ordering or advising them what they each of them should say to the people. For the message by them is finished. But they are the words of the Lord to the prophet, directing him what he should say to the people at this critical juncture.
"Behold, I set before you the way of life, and the way of death": The way how to preserve their lives; and which, if they did not choose to take, would be inevitable death. The allusion seems to be to a phrase used by Moses, when he gave the law. Obedience to which would issue in life, and disobedience in death (Deut. 30:15).
For the theme of the two ways (see the note on 6:16).
They had been taught that to obey God brought blessings abundant, but to disobey God brought curses. It was their choice, and they made it. The way of God leads to life. They way of false gods leads to death. They had made their choice.
Imagining himself safe there; not fearing its being taken by the king of Babylon. Though it was so often foretold by the prophet of the Lord that it should.
"Shall die by the sword, and by the famine, and by the pestilence": By the first of these, in sending troops out against the enemy. And by the other two, which raged within the city.
"But he that goeth out, and falleth to the Chaldeans that besiege you, he shall live": Not fall upon them, as the words may be literally rendered. So, it would describe such that went out of the city and besieged them, whereas it means such who should go out of the city, and surrender themselves unto the Chaldeans. Submit to them, so as to obey them, as the Targum adds; such shall have their lives spared.
"And his life shall be unto him for a prey": It shall be like a spoil or booty taken out of an enemy's hands. It shall be with difficulty obtained, and with joy possessed, as a prey or spoil is.
There is still time for them to flee and live as fugitives. If they stay it means certain death or captivity.
Or "my fury", as the Targum; their sins had provoked the eyes of his glory. He was wroth with them, and determined to cut them off. His mind was set against them, and upon their ruin. And there was no turning him from it.
"For evil, and not for good, saith the Lord": To bring the evil of punishment upon them for the evil of their sins, and not do any good unto them.
"It shall be given into the hand of the king of Babylon": Come under his power and dominion, by the will of the Lord. For it was he that gave it into his hands, because of the sins of the people of it.
"And he shall burn it with fire": As he did, both the house of the Lord in it and the temple. The king's house or palace, the stately houses of the princes and nobles, and even the houses of all the people (see Jer. 52:13).
It is not enough that the city will be overthrown, it will be burned as well. God wants to wipe out the memory of the evil that went on here. The king of Babylon was the destroyer, but the judgement came from God.
Verses 11-12: Zedekiah (together with his court), is charged with giving heed to the Lord's words of instruction and warning as the representative of the "house of David'. Though he was a wicked king who had failed to appropriate the available blessings of the Davidic covenant (see the note on 2 Sam. 7:12-16), still, he was David's descendant and heir and needed to be reminded of his special God-given responsibilities. Note the similar divine challenge to Ahaz (in Isaiah 7:2, 13).
Jeremiah 21:11 "And touching the house of the king of Judah, [say], Hear ye the word of the LORD;"
Or "to the house of the king of Judah"; that is, his palace, as Calvin understands it. Go to it, and there say as follows as in (Jer. 22:1). And some think that this part of the chapter belongs to that, and was not delivered at the time the former part of it was. But before the peremptory decree was gone forth, to deliver the city into the hand of the king of Babylon to be burned with fire. Since, upon correction, some hope of pardon and salvation is yet given. The Syriac version joins this clause to (Jer. 21:10); "and he shall burn it with fire, and the house of the king of Judah". Burn the city of Jerusalem, and particularly the king's palace. But by "the house of the king" is not meant his dwelling house, but his family, himself, his sons, his servants, his courtiers and nobles, to whom the following speech is directed.
"Hear ye the word of the Lord": And obey it; for not bare hearing is meant, but a reverent attention to, and a cheerful and ready performance of, what is heard.
The city of Jerusalem was of the house of Benjamin. Now this message extends to the house of Judah.
"O house of David": The royal family and all connected were called to enact justice and righteousness promptly ("morning"). There was still time for them to escape the destruction if there was repentance.
David was beloved of God. God had tolerated more from Judah than He would have others, because they were in the lineage of David. He loved them but He would no longer look the other way. Judgement had come to the house of Judah, because of their worship of false gods.
"O inhabitant of the valley ... rock of the plain": Jerusalem personified, situated among rocks, hills and valleys.
They were self-satisfied. They felt no harm would come to them, because they were descendants of David. God sends this message by Jeremiah to let them know, that even His chosen family cannot sin and get away with it. They have been judged of God. They can hide if they wish, but God will find them.
"I will punish": During the siege Jerusalem will be burned (verse 10), as will the land in general.
They will be punished for the things they have done and nothing else. God will try each person's doings with fire. The earthly things will burn up in the fire, as wood does.
1. Who was king in verse 1?
2. Who was priest?
3. Is this the same Pashur as in the last lesson?
4. Who was next in line to the High Priest?
5. Who was king of Babylon?
6. What did they ask Jeremiah to do for them?
7. Why will God not help them?
8. What will God do to their weapons?
9. Who were the others against them, besides Babylon?
10. How will God fight against them?
11. Why had God's fury come up in His face?
12. What other thing would they die from, besides the sword?
13. What happens to those of them who are not killed?
14. How bad was the famine?
15. In verse 8, God had set before them the way of ______, and the way of ________.
16. Who chose which road they took?
17. If they get away, how will they have to live?
18. After the battle, what will the king do with the city?
19. The city of Jerusalem was of the house of _______________.
20. Who is verse 12 addressed to?
21. David was __________ of God.
22. They were _____________________.
23. Why did they believe no harm would come to them?
24. What will God punish them according to?
Verses 1-30: Following the death of godly Josiah, the last four kings of Judah (Jehoahaz, Jehoiakim, Jehoiachin, Zedekiah), did what was evil in the eyes of the Lord. This chapter details their disobedience that brought judgment on the nation and cause for the Lord to remove the sons of David from the throne.
Verses 1-2: Chapter 22 is probably placed here because it, like chapter 21, contains messages that were addressed to the "house of the king of Judah" and concerned the "throne of David" (compare 21:11-12), and Jehoiachin (verses 24-30). Chronologically, the events of this chapter precede those (of chapter 21).
To the palace of Jehoiakim, who was now the reigning king. The prophet is bid to go down to it, because, as Kimchi thinks, he was now upon the mountain of the house, or in the temple, from there to the king's house there was a descent.
"And speak there this word": Of prophecy, relating to the several kings hereafter mentioned. This prophecy was delivered some years before that in the preceding chapter. Though it stands here, it is indeed by some thought to be repeated here on occasion of what is before said. And for the confirmation of it, putting in mind of what he had prophesied in former times. And they render the words, with which it begins, "thus hath the Lord said"; so he said to me years ago. Which agrees with what is now delivered.
Word had been sent to them before, but this was to be said to their faces. A great deal of the problems in the land could be traced to the leadership. Now God tells Jeremiah, "Go to the king, and tell him to his face, the message I have for him".
Verses 2 and 4: "Throne of David": Refers to the Davidic Covenant (of 2 Sam. 7:3-17), in which God promised David that his heirs will rule over Israel.
O Jehoiakim king of Judah, hear the word of the King of kings. Listen to it, and obey it, as kings ought to do. And it is for their good, as well as it is their duty to do so.
"That sittest upon the throne of David": Whom he mentions, to put him in mind of his illustrious ancestor, whose successor he was. That he might be prompted to follow his example.
"Thou, and thy servants, and that people that enter in by these gates": The king and his courtiers, his nobles and personal counsellors. That were continually waiting upon him, and were frequently passing and repassing the gates of the palace. For not the gates of the court in the temple are meant, as Kimchi suggests. And all other people, that either waited on or came to the king on business, with their law suits, and to have their causes heard and tried.
Even though the message is spoken directly to the king, it still pertains to all of the people.
Judge righteous Judgment. Give the cause to whom it belongs, without respect of persons, and without a bribe or corruption. Do no unrighteousness to any, by withholding from them what is due unto them. Which was what this prince was chargeable with (Jer. 22:13).
"And deliver the spoiled out of the hand of the oppressor": That was robbed or wronged of his property by one superior to him in power or cunning (see Jer. 21:12).
"And do no wrong, do no violence to the stranger, the fatherless, nor the widow": Who are not in a situation, and in such a condition and circumstances, as to defend themselves. And whom God has a peculiar regard unto. And therefore, they who are his deputies and those exercising delegated power, as kings and civil magistrates, ought to protect such persons, and neither grieve and injure them themselves. Nor suffer others to do it.
"Neither shed innocent blood in this place": To grieve and wrong the above persons is a very great evil, but to shed the blood of innocent is much greater still. And this is aggravated by being committed by such who are set over men to secure and preserve their properties and their lives. And such heinous sins as these the present reigning king of Judah was guilty of; which is the reason of their being mentioned (Jer. 22:17).
(See the note on 7:6).
To be earthly king over the family of God took on grave responsibilities. The judgement of this king must be an example to all the heathen countries around them. The king here had to be aware that he was king, because God put him there. His judgement had to be righteous and just, because he represented God to the world. They had to live the golden rule. They were not to deal unfairly with anyone.
Or, "in doing do this word". Diligently and carefully attend to this word of exhortation, and constantly perform the duties required.
"Then shall there enter in by the gates of this house kings sitting upon the throne of David": Or, upon the throne for David. In his room and stead, as successors of his; or of his lineage and descent, as the Vulgate Latin version. The meaning is, that should the kings of Judah do the duty of their office, before pointed at, there should never be any want of successors of the seed of David. But there should be a race of kings descending from him, and sitting on his throne in all after ages. Who should dwell in the royal palace, and go in and out at the gates of it. And they should also live in great pomp and splendor, in royal dignity, answerable to their characters.
"Riding in chariots, and on horses, he, and his servants, and his people": The king, his nobles, and other of his attendants. Some on one, and some on another, when they went out or came in (Jer. 17:25).
If they conduct themselves the way God would have them to, they could remain kings and their descendants after them could be kings. God's blessings would be upon them as long as they were obedient to God.
Will give no attention, and yield no obedience to them.
"I swear by myself, saith the Lord": And by a greater he cannot swear. And that is the reason why he swears by himself (Heb. 6:13). And as, when he swears to a promise, it shows the immutability of it, the certainty of its performance, and that it is irreversible. And never repented of, nor revoked. So it is when he swears to a threatening. The Targum is, "by my word I swear:"
"That this house shall become a desolation": Meaning not the temple, nor the city, but the king's palace.
The LORD swore by Himself, because there was no greater. If they live like the world and disobey God, they will be destroyed.
That is, to the family of the king of Judah. Though it may be rendered, "concerning the house of the king of Judah". And so refer to his palace as before.
"Thou art Gilead unto me, and the head of Lebanon": Or, though like to Gilead (which was a very fruitful country), for wealth, riches, and all kind of valuable things. And like to the top of Mount Lebanon, being set with tall cedars, for stateliness. So the Targum is, "although thou art beloved before me more than the sanctuary, which is high upon the top of the mountains:" Or thou shall be as Gilead, and Mount Lebanon, which belonged to the ten tribes of Israel, and are put for the whole kingdom of Israel, which was wasted by the king of Assyria. And in like condition should the royal palace at Jerusalem be, notwithstanding all its riches and grandeur. And so the city and temple likewise; as follows:
"Yet surely I will make thee a wilderness, and cities which are not inhabited": Though as fruitful as Gilead, yet shall become like a barren desert. And though full of children, courtiers, princes, and nobles, yet shall be like cities quite depopulated. Or, "if I do not make thee", etc. it is in the form of an oath, as Kimchi and Ben Melech observe. And to be supplied thus, if I do not do as I have said, let me never be believed. Let me be reckoned a liar, or not thought to be God, and the like. It shows the certain accomplishment of these things.
"Gilead ... Lebanon": The beautiful high mountains of the land.
Gilead in the verse above, is a place and not a man. It along with Lebanon, was covered with beautiful cedar trees. On close inspection, you would find that Gilead had been a place of ruins at one time however. In the sense it is used above, I believe it speaks of the beauty of the king's house made of cedar. Even though these places are so physically beautiful, God will destroy them if they remain unfaithful to Him.
"Cut down ... choice cedars": This could primarily refer to the palaces and great houses built from such timber (compare SOS 1:17).
Cedar is an almost indestructible wood, but it will burn if placed in the fire. God says, even the beauty of the cedars will burn in the fire of His wrath.
After it is burned down and destroyed. That is, people out of many nations travelling that way.
"And they shall say every man to his neighbor": As in company together, passing along the ruined walls of the city.
"Wherefore hath the Lord done thus unto this great city?" So fortified and so full of people. The metropolis of the whole nation; the greatest city in the east. Yea, the joy of the whole earth; a city peculiarly dear to the Lord. Greatly honored by him with his presence, worship, and ordinances, and yet now in ruins. How did this come this to pass? They see and acknowledge the hand of the Lord in it, having a better notion of things than the Jews themselves had.
Many people of other nations have come to see the beauty of the city, but after the destruction, they will realize God destroyed it. They will be questioning what great sin they committed, to bring such anger from God?
Or, "it shall be answered"; by some acquainted with the history of this people.
"Because they have forsaken the covenant of the Lord their God": The Lord was the God of these people. He chose them for his peculiar people, and distinguished them by his favors from others. A covenant was made with them, in which many good things were promised them upon their obedience. This was kept by him, but forsaken and broken by them. They forsook their covenant God, his law and his worship. And that was the cause of their ruin.
"And worshipped other gods, and served them": The idols of the people, as the Targum. They left the true God, who had done great and good things for them, and worshipped those who were only gods by name, and not by nature. And served stocks and stones, the vanities of the Gentiles, who could not bestow one good thing on them. Such were their stupidity and ingratitude, and therefore very justly given up to destruction. This seems to refer, as Cocceius thinks, not to the first destruction of the city by Nebuchadnezzar, when it had not so clear and full an accomplishment. But to the second destruction of it by the Romans, and the times following that. When the Gospel being preached among the Gentiles, they had a better understanding of the true God, and of his covenant. And of the vanity of idolatry, and of the state of the Jewish nation, and the religion of it, and of the true causes of their ruin.
Even the outside world will know the reason for the great destruction, is because they have broken their covenant with God. The specific sin they committed was the worship of false gods. The first commandment God had given them was to have no other gods.
Verses 10-12: "Shallum" (or Jehoahaz), was taken captive to Egypt by Pharaoh-nechoh on his return from Haran (in 609 B.C.; see the Introduction to Jeremiah and the notes on 2 Kings 23:28-30).
"The dead": Probably a reference to Josiah who died before the destruction (2 Kings 22:20; Isa. 57:1). Dying saints are to be envied, living sinners pitied. When Josiah died, and on each anniversary of his death, there was open public weeping in which Jeremiah participated (2 Chron. 35:24-25).
This is saying that death was merciful, because it was over and done with. Those who were taken captive would look back with grief at the loss of the Promised Land.
Verses 11-12: "Shallum" (Jehoahaz) reigned for three months in 609 B.C. before being taken away as a prisoner to Egypt (2 Kings 23:31-33). Jeremiah offered no hope for him, warning that he would die in captivity.
This was another name for King Jehoahaz (3 month reign, 609 B.C.; 2 Kings 23:31), the fourth son of Josiah (compare 1 Chron. 3:15). It was given to him in irony, because the people called him Shalom ("peace"), but Shallum means "retribution".
Not Shallum the fourth son of Josiah (1 Chron. 3:15); for it is not likely that he should immediately succeed his father. Nor Zedekiah, as Jarchi; nor Jeconiah, as Kimchi; but Jehoahaz, as Aben Ezra. Who seems to have had several names, as Johanan (1 Chron. 3:15); and Shallum here.
"The son of Josiah king of Judah, which reigned instead of Josiah his father": The same is said of Jehoahaz (2 Chron. 36:1).
"Which went forth out of this place": Out of Jerusalem, being put down there from his throne by Pharaoh-necho, and carried by him into Egypt (2 Chron. 36:3).
"He shall not return thither any more": He died in Egypt, or however out of his own land. But was alive when this prophecy was delivered out, which was in the reign of his brother Jehoiakim, as some following verses show.
Even in Egypt, where Pharaoh-necho and his army carried him captive, as before observed.
"And he shall see his land no more": The land of Judah, where he was born, and over which he had been king. This is repeated to show the certainty of it, and what reason there was for the above lamentation. Since the people might have been in hopes of the return of him, but now they are assured they had no ground for it. Who, though he was not a good prince, yet perhaps not as bad as his brother Jehoiakim, who succeeded him. Who appears, by what follows, to have been a very unjust, tyrannical, and oppressive prince. And therefore, there was great occasion for mourning on the account of Shallum, who very likely was more promising.
Shallum was the son of Josiah, who was taken into exile after reigning a very short time and did not take Josiah's place as king. Shallum was spoken of in Chronicles as Jehoahaz. Jehoiakim took over as king. The comparison is, he shall not return anymore.
Verses 13-23: Jehoiakim's renovations of the palace by conscripting his people during the Babylonian crisis reflected his misplaced priorities, attending to personal comfort rather than fulfilling his royal duty to care for "the cause of the poor and needy". Jehoiakim would not only die, which happened before the Babylonians captured the city of Jerusalem (in 597 B.C.), but there would not even be lament over his death and he would not receive a proper burial.
This respects Jehoiakim, the then reigning king. Who, not content with the palace the kings of Judah before him had lived in, built another. Or however enlarged that, and made great alterations in it. But this he did either with money ill gotten, or perverted to a wrong use, which ought to have been otherwise laid out. Or by not paying for the materials of whom they were bought, or the workmen for their workmanship. And perhaps this may be the reason why so much notice is taken of the king's house or palace in the former part of the chapter. And why it is threatened with desolation (Jer. 22:1).
"That useth his neighbor's service without wages, and giveth him not for his work": Or, "that serves himself of his neighbor freely"; or, "makes him serve freely", "and giveth him not for his work". Makes him work for nothing. Gives him no wages for it, but keeps back the hire of the laborers. Which is a crying sin in any person, and much more in a king (see James 5:4).
Jehoiakim did not follow in the footsteps of Josiah who did right in the sight of God. He was greatly responsible for the introduction of false worship. Everything he did indicated his unrighteousness. Everything he built was deceitfully built. God will greatly punish him.
Literally, a house of extensions.
"Large chambers": The Hebrew specifies "upper chambers", the principal rooms in ancient houses.
"Cutteth him out windows; and it is ceiled with cedar": Rather, his windows, roofing it with cedar. (This involves no change of letters, but a very slight rearrangement, and the alteration of one point; grammar gains greatly by the change). "Cutteth out" is, literally, rentest; it is the word used (in Jeremiah 4:30), of the apparent enlargement of the eyes by putting a powdered brittle silvery-white silicon upon the eyelids. Windows are, as it were, the eyes of a building (Graf compares Ecclesiastes 12:3). Beams of cedar wood were used for the roof of the palace, as being the most costly and durable (compare Isa. 9:10).
And painted with vermilion": A taste derived from the Egyptians rather than the Babylonians, who seem to have had a difficulty in procuring red.
This tells of the magnificence. Nothing was spared in the building of it. It appears it was quite large and had beams of cedar wood. This was the most expensive wood a person could use. Vermilion is red, so it was painted red.
Better, thine ambition is in cedar. The verb means strictly as in (Jer. 12:5), "to vie with" or "to contend." And Jehoiakim is reproached for endeavoring to outdo the magnificence even of his greatest predecessors. A various reading, followed by the LXX gives, "thou viest with Ahaz," or "Ahab." Probably, in this latter case, with reference to the ivory palace built by that king (1 Kings 22:39).
"Did not thy father eat and drink?" The words are obviously those of praise, and paint a healthy, blameless enjoyment like that of (Eccl. 2:24). Like those, we may add, which the Son of Man used to describe the outward portion of His own life (Matt. 11:19). Josiah was not an ascetic, devotee king, but lived his life happily, and did his work, the true kingly work of judgment and justice, well. There was a truer greatness in that than in the stateliness of Jehoiakim's palaces.
"And then it was well with him": Or, "therefore it was well with him". He was blessed of God, and was prosperous and successful. He was happy himself as a prince, and his people under him, both enjoying peace and prosperity. There are never better times than when justice is done. By it the throne is established.
Just the fact he had an expensive mansion made with cedar wood, did not make him a king. Josiah, the father of Jehoiakim, was a good king. He ate and drank and had parties, but he was fair with all mankind. Jehoiakim would have done well to be like his father. He thought only of himself. He was an evil king. It does not mean that God would forbid him to eat and drink, it just means he needed to be more aware of the needs of his people. He also needed to worship God.
By himself in person, for the kings of Israel and Judah often sat personally to judge causes. Or by setting such judges as did it, administering justice impartially. Particularly to such as in respect of their low condition were most exposed to the power of others. And doing thus he prospered.
"Was not this to know me? saith the Lord": This was for him truly to own and acknowledge me. They only truly know God who obey him. And men vainly pretend to piety who are notoriously defective in duties of justice and charity.
We see the fairness that his father judged with. The reason the father judged fairly, was because of his relationship with God. God blessed him mightily.
He was wholly intent upon gratifying that lust. His heart was meditating, contriving, and forming schemes for that purpose. And his eyes were looking out here and there for proper objects and opportunities to seize them.
"And for to shed innocent blood": In order to get their money, goods, and possessions into his hands. Extreme greed for wealth or material gain often leads to murder.
"And for oppression, and for violence, to do it": By making incursions, and seizing upon the properties of men, and converting them to his own use. So true it is, that covetousness, or the love of money, is the root of all evil (1 Tim. 6:10).
Jehoiakim was a greedy man. He wanted other people's possessions. If anyone got in his way, he just killed them. He was not just in his judgements. He ruled the people with violence.
Verses 18-19: "Jehoiakim": Ruling from (609 to 598 B.C.), he was also wicked in taxing the people (2 Kings 23:35), and making them build his splendid palace without pay, violating God's law (in Lev. 19:13 and Deut. 24:14-15; compare Micah 3:10; Hab. 2:9; James 5:4). He was slain in Babylon's second siege and his corpse dishonored, being left like a dead donkey on the ground for scavengers to feed on.
Jehoiakim appears to have died in disgrace (compare 36:30-31 and the note on 2 Kings 24:10-16).
Boldly by name is the judgment at length pronounced upon Jehoiakim. Dreaded by all around him, he shall soon lie an unheeded corpse, with no one to lament for him. No loving relative shall make such wailing as when a brother or sister is carried to the grave; nor shall he have the respect of his subjects.
"Ah my brother! or, Ah sister!" given as the usual formulae in lamenting a death (see 1 Kings 13:30). The lamentations of subjects and friends, those outside his family.
"They shall not lament for him": The words contrast the death as well as the life of Jehoiakim with that of Josiah. For him there should be no lamentation such as was made for the righteous king (2 Chron. 35:25). Either from kindred mourning, as over a brother or a sister (perhaps, however, as "sister" would not be appropriate to the king, the words are those of a chorus of mourners, male and female, addressing each other). Or from subjects wailing over the death of their "lord" and the departure of his "glory." For the funeral ceremonies of Israel, (see 1 Kings 13:30; Matt 9:23; Mark 5:38).
He was an evil king, and no one would grieve when he was gone. He had been trouble for all who knew him.
Have no burial at all, or no other than what any brute creature has; which, when it dies, is cast into a ditch, and becomes the food of dogs, and the fowls of the air. The "ass" is mentioned, as being a sordid stupid creature; and such a one was this king.
"Drawn and cast forth beyond the gates of Jerusalem": As the carcass of a beast is dragged about by dogs. Or as a malefactor, when executed, is dragged and cast into a ditch. This perhaps was done by the Chaldeans, who, when he was slain, dragged him along and cast him outside the gates of Jerusalem. So Josephus says, that when Nebuchadnezzar entered Jerusalem, he slew the most robust and beautiful with Jehoiakim their king, and ordered him to be cast without the walls unburied. And so, though he is said to "sleep with his fathers", yet not to be buried with them (2 Kings 24:6).
There will be no funeral for him. He will be treated no better than an animal that dies. He acted like an animal so he would die like an animal.
"Go up to Lebanon": Sinners dwelling in the northwest in Lebanon's cedar land and others to the northeast beyond the Sea of Galilee in Bashan will suffer in the invasion. The entirety of the land will come under judgment as Abarim in the southeast.
"Lovers" here probably are speaking of nations that they had made war agreements with. It appears, they will be of no help at all. They are defeated, too.
Or "prosperities", or "tranquilities"; when in their greatest affluence, in the height of it. This he did when he sent to them his servants the prophets, as the Targum, and by them exhorted, reproved, and advised them.
"But thou saidst, I will not hear": This was the language of their hearts and actions, though not of their mouths.
"This hath been thy manner from thy youth": From the time they came out of Egypt, and first became a church and judicious body. While they were in the wilderness; or when first settled in the land of Canaan. This was the infancy of their state; and from that time, it was their manner and custom to reject the word of the Lord, and turn a deaf ear to it.
"That thou obeyedst not my voice": In his law, and by his prophets.
We see from this, that these people had always been the same. Jacob's family, who became Israel, had never called on God in the good times. They strayed away from God when times were good. The only time they sought God, was when they were in terrible trouble. God tried to tell them of the terrible punishment that was coming, if they did not give up their false gods and return to Him, but they would not listen. When they disobeyed God, the curses came upon them.
King, nobles, counsellors, priests, prophets, and elders of the people. They shall be carried away as chaff before the wind, or perish as trees and fruits are blasted with an east wind. To which Nebuchadnezzar and his army are sometimes compared (see Jer. 18:17). The Targum is, "all thy governors shall be scattered to every wind".
"And thy lovers shall go into captivity": The Assyrians and Egyptians, as before (see Jer. 52:31).
"Surely then thou shalt be ashamed and confounded for all thy wickedness. Being disappointed of all protection from their governors at home, and of all help from their allies abroad. And will then, when it's too late, be convinced of all their wickedness, and ashamed of it.
It is almost as if God is saying, "What will it take to get you to repent?" The wind will destroy the pastors (shepherds). Those who have been your partners will go into captivity. Surely, they will be wise enough to see what is happening and return to God. They have sinned so much they know no shame.
Jerusalem is meant, and the inhabitants of it, so called, because they lived near Lebanon, or in that land in which Lebanon was. Or rather because they dwelt in houses made of the wood of Lebanon; and which stood as thick as the trees in the forest of Lebanon. And where they thought themselves safe and secure, according to the next clause.
"That makest thy nests in the cedars": In towns, palaces, and houses, covered, ceiled, raftered, and wainscoted with cedars. Here they lived at ease and security, as birds in a nest.
"How gracious shalt thou be when pangs come upon thee, the pain as of a woman in travail?" That is, either thou wilt seek grace and favor at the hand of God, and make supplication to him. Thou wilt then be a humble supplicant, when in distress, though now proud and haughty. Or what favor wilt thou then find among those that come to waste and destroy thee? This refers to the calamity coming upon them by the Chaldeans, as the following verse shows.
Lebanon means the buildings made with cedar wood. This is really speaking of the inhabitants of Jerusalem. The destruction will come on them quickly without warning as the pains of a woman about to give birth. How will they feel when the battle begins? Will they turn to God then, or die in their sin?
Verses 24-30: "Coniah": A short form of Jeconiah, ruled only 3 months and 10 days (2 Chron. 36:9; in 598-597 B.C.), and was taken into captivity, where he lived out his life.
The young "Conaih" (or Jehoiachin), the son of Jehoiakim, was carried away captive in Nebuchadnezzar's second campaign against Jerusalem (598/597 B.C.; compare 2 Kings 24:8-16), but lived on in captivity beyond his captor's death (in 562 B.C.; see the note on 2 Kings 25:27-30).
"Signet": A ring with a personal insignia on it (compare Hag. 2:23).
The signet ring was a sign of having the power of that person. The signet was used many times to seal a deal. Joseph was given the signet in Egypt, when he was given power and authority next to the king. This perhaps is saying the king would not be able to stop this even with all of his power and authority.
Cruel and bloodthirsty enemies, whom nothing would satisfy but his life. Such were the persons following.
"And into the hand of them whose face thou fearest": Being a terrible savage people, to be dreaded both for their number and their cruelty. A strange change was this, to be removed out of the hand of God into the hand of such an enemy.
"Even into the hand of Nebuchadnezzar king of Babylon" (Jer. 21:2).
"And into the hand of the Chaldeans": Who were the merciless and formidable people before mentioned. And this was fulfilled a little over three months after Jeconiah or Jehoiachin began to reign, and when he was but eighteen years of age (2 Kings 24:8).
This leaves no doubt at all of their outcome. God has given Nebuchadnezzar of Babylon and the Chaldeans, the power and authority to destroy them. This destruction will be from the king of the land down to the poorest person. It is God who has placed them in their hands to carry out His judgement.
Out of his palace, out of the city of Jerusalem, and out of the land of Judea.
"And thy mother that bare thee": Who very probably was a bad woman, and had brought up her son in an evil way. And had led him on and encouraged him in it, by her own example. And had been a partner with him in his sins. Her name was Nehushta, a daughter of Elnathan of Jerusalem. And as it was here predicted of her, so it was accomplished (2 Kings 24:8). It is very likely Jeconiah had no children before the captivity, since no mention is made of them, only of his mother that was cast out with him.
"Into another country, where ye were not born": The land of Chaldea, which was not the native place neither of him nor his mother.
"And there shall ye die": Both he and his mother. And so the Arabic version expresses it, "and there shall ye both die". As no doubt they did, though we have no particular account of their death. As for Jeconiah, he lived a long time in captivity. It was in the "thirty seventh" year of his captivity that Evil-merodach king of Babylon showed favor to him above all the captive kings that were with him, and continued it to his death. But how long after that was is not known (see Jer. 52:31).
This is all of Judah and Benjamin that will be given over to the Babylonians. Those who live will be captive slaves in Babylon. Many will die in the foreign land.
Jeremiah 22:27 "But to the land whereunto they desire to return, thither shall they not return."
Or, "lift up their soul to return": Either by making supplication to God for it (Psalm 25:1); or buoying up themselves with vain hopes, founded upon the declarations of the false prophets, that they should return. And to which no doubt they had a natural desire, and comforted themselves with the hopes of it. But all in vain.
"Thither shall they not return": For they were to die, as before predicted. In another country, as they did, and never saw their own any more.
When God slams the door shut, it is shut until He opens it. No one else can open it. Their heart's desire will be to come home, but they will not be allowed to.
Questions the people who idolized Jeconiah were asking.
Or like an idol that is nothing in the world, and like a broken one. That, whatever worship before was paid to it, has now none at all, but is despised by its advocates? He is such a one; though he was idolized by his people when he first came to the throne. But now his power and government being broken, and he carried captive, was despised by all. As his being called Coniah, and "this man" show. Which are used of him in a way of reproach and contempt.
"Is he a vessel wherein is no pleasure?" He is! He is like a vessel made for dishonor, or is used for the most contemptible service. Or like one that is cracked, or broken, or defiled, that no use can be made of it, or any delight taken in it. It is not fit to set up, to be looked at, or to be made use of.
"Wherefore are they cast out, he and his seed": Which were in his loins, and were begotten by him in captivity (see 1 Chron. 3:17). And so said to be cast out with him, when he was cast out of the land of Judea. Just as Levi paid tithes in Abraham before he was born (Heb. 7:9).
"And are cast into a land which they know not?" Where they had no friends or acquaintance. Doubtless it was for his sins and transgressions, and those of his people.
Coniah was believed to be another name for Jehoiachin. It appears from this that he thought of himself as a god. He spent 36 years in captivity in Babylon. He was very evil.
Jeremiah 22:29 "O earth, earth, earth, hear the word of the LORD."
By earth he either means the land of Judah, to which he calls thrice, to signify the deafness of this people, and unwillingness to hear and believe what God spake by him. Or else he calls to the whole earth, as he calls heaven and earth to witness (Deut. 30:19; 32:1; Isa. 1:2; 34:1; Jer. 6:19).
This is a sorrowful saying, showing the seriousness of their transgressions. God perhaps was sorrowful that He had made the earth.
"Write ... childless": Jeconiah did have offspring (1 Chron. 3:17-18), but he was reckoned childless in the sense that he had no sons who would reign ("Sitting on the throne"). The curse continued in his descendants down to Joseph, the husband of Mary. How could Jesus then be the Messiah when His father was under this curse? It was because Joseph was not involved in the blood line of Jesus since He was virgin born (Matt. 1:12). Jesus' blood right to the throne of David came through Mary from Nathan, Solomon's brother, not Solomon (Jeconiah's line), thus bypassing this curse (Luke 3:31-32) Compare 36:30.
"Childless" means that none of Jehoiachin's seven sons (1 Chron. 3:17-18) would succeed him on the throne of "Judah", nor would any of his natural descendants succeed him. Although Jesus' paternal ancestors through Joseph include Jehoiachin (Matt. 1:11-16), the line of descent is thus recorded only to show Jesus' legal right to the "throne of David". Because Jesus was virgin-born (Matt. 1:18; Luke 1:34-36), hence not the natural son of Joseph, the pronouncement against Jehoiachin's line is not contradicted.
Although Jehoiachin's grandson Zerubbabel was governor of Judah (Ezra 3:2; Neh. 12:1), he was never Israel's king. Thus, the human kingship of Israel and Judah ended with sixth century B.C. Note also that Jesus' human descent is apparently traced through Mary, a descendant to David's throne though both parents, as the virgin-born son of Mary, Christ did not abrogate the prophetic curse against Jehoiachin's line. Rather, the great accuracy and trustworthiness of the Scriptures are again demonstrated.
The judgement against Jehoiachin was not just for him, but for his seed as well. He would have no children who would ever reign. God goes so far as to say, that no one even like him will ever reign in Jerusalem again.
1. Where did God send Jeremiah in verse 1?
2. Whose throne did the king sit upon?
3. Who else was the message for?
4. What instructions did Jeremiah give him in verse 3?
5. Why was it so important for him to be just in his judgements?
6. If he does what God says, what will happen?
7. What will happen to this house, if they do not heed God's warnings disobey Him?
8. Why did the LORD swear by Himself?
9. What did the LORD call the king's house of Judah?
10. Gilead in verse 6, is a ________ not a ______.
11. Cedar is an almost indestructible _________.
12. The people of other nations passing by will ask what question about the destruction?
13. Why had God done this?
14. Weep ye not for the ________.
15. Who should they weep for?
16. Who was Shallum?
17. What was another name for Shallum?
18. Who is verse 13 speaking woe to?
19. How long did Jehoiachin reign?
20. Who was his father?
21. What had he said he would build?
22. What were the beams of the house made of?
23. Just because he had a mansion, did not make him ______.
24. His father reigned ___________.
25. Jehoiakim is so evil no one will ________ for him when he dies.
26. He shall be buried with the burial of an ______.
27. Who does verse 20 say to cry for?
28. God spoke to them in their prosperity, did they listen?
29. When was the only time they would seek God?
30. Who was Coniah?
31. Who had God given power to destroy them?
32. How long was Coniah in captivity?
33. The judgement against Jehoiachin extended to whom?
Verses 1-2: "Woe be unto the pastors": These were false leaders who failed in their duty to assure the people's welfare (as in verse 2). Starting with the kings (in chapter 22), and other civil heads, as well as prophets and priests (compare verse 11). They stood in utter contrast to the shepherds God would later give the nation (verse 4; 3:15). Other significant chapters which condemn evil shepherds and false prophets include (chapters 14, 27, 28; Isa. 28; Ezek. 13, 34; Micah 3; and Zech. 11).
The shepherd is a common metaphor for Israel's civil and spiritual leaders (Psalm 78:70-72; Ezek. Chapter 34). But these leaders have destroyed their flocks rather than protecting them and meeting their needs.
We decided in a previous lesson, that pastor meant the same thing as shepherd. The false shepherd, whether then or now, has no regard for the sheep. He is interested only in his own welfare. I believe this Scripture is speaking to the leaders of the people then, but also to the leaders in our churches today. Notice 2 things these false shepherds do; they scatter and destroy the sheep.
Or, "O ye shepherds" or "governors", as the Targum. The civil rulers and magistrates, kings and princes of the land of Israel. Since ecclesiastical rulers, the priests and prophets, are mentioned as distinct from them in (Jer. 23:9). Whose business it was to rule and guide, protect and defend the people. But, instead of that, they were such;
"That destroy and scatter the sheep of my pasture, saith the Lord God": Set them bad examples, and led them into idolatry and other sins. Which were the cause of their ruin, and of their being carried captive and scattered in other countries. And their sin was the more aggravated, inasmuch as these people were the Lord's pasture sheep. Whom he had an interest in, and a regard unto, and had committed them to the care and charge of these pastors or governors, to be taken care of.
The food here is the Word of God. It is extremely important to bring the Word of God in absolute truth. The majority of the people are greatly influenced by the message the shepherd brings. If the message is truth, it brings life, health, and joy in the LORD. If the message they bring is not truth, then it brings death to the body and the soul. The statement "LORD God of Israel" lets us know that the crime against the evil shepherd is false religion. Israel did not and does not, have many gods. The LORD God is their only God. This is true of the Jewish nation who is physical Israel, and it is true of all believers in Christ (spiritual Israel). It was really the leaders who had scattered the people to the foreign lands with their false worship.
Verses 3-4: "I will gather": God pledged to restore exiled Israelites to their ancient soil. Compare similar promises (in chapters 30 to 33, and 16:14-15). The land in view was literally Palestine, being contrasted with all the other countries (verse 3), thus assuring that the regathering would be as literal as the scattering. The restoration of Judah from Babylon is referred to in language which in its fullness can only refer to the final restoration of God's people ("out of all the countries" and verse 8), under Messiah. "Nor will any be missing" indicates that no one will be missing or detached. These are prophecies not yet fulfilled (compare 32:37-38; Isa. 60:21; Ezek. 34:11-16).
That this prophecy looks beyond the returning exiles of Judah to the eschatological scene is clear from the universal scope of the context. The prophets repeatedly predicted that God will regather His people in the distant future, that they will turn to the Messiah, and enter into His millennial kingdom (compare 31:1-14; 23-37; 33:14-26; Isa. 10:20-23; Ezek. chapter 36; 37:15-28; Joel 2:32; Micah 2:12-13; 4:1-8; 5:7-8; 7:18-20; Zech. 8:6-8).
God has always had a remnant of His people. This has more than one fulfillment. We know that the very thing this is speaking of, happened at the end of the Babylonian captivity. The sheep came back to Israel. It also is in the process of coming about today in Israel. In 1948, Israel became a nation and ever since Israelis from all over the world have been coming to the homeland. There seems to be a truth also to the fruitfulness of the Hebrews. They think children are a blessing from God. They also feel as if God has not looked kindly upon them, when they do not have children. The Promised Land (Israel), is growing in population every day.
The word "shepherds" is the same as that translated "pastors" (in verse 1). In contrast to Judah's wicked pastors, God will give His people a good One. The whole passage (verses 1-8), is taken from the imagery of shepherding. God Himself, as a Good Shepherd, will gather together the scattered sheep of Israel and will give them new shepherds who will serve under the Chief Shepherd (compare 1 Peter 5:4), of the flock (compare Isa. 10:20-22; Ezek. 34:22-24).
"Shepherds ... shall feed them" (compare Ezek. 34:23-31). Zerubbabel, Ezra, Nehemiah, and others were small fulfillments compared to the consummate shepherding of the Messiah Jesus.
The theme of the shepherd is a familiar one in the Scriptures. It was assumed by God as He led Israel (Psalm 80:1), while seeing to their needs (Psalm 23:1-2), and protecting and guiding them in accordance with His good purposes for them (compare Isa. 40:9-20 with Ezek. 34:12; Zech. 9:15-16). As noted previously (see the notes at 3:15 and 10:1), Israel's leaders were charged with the care of God's people as a shepherd would watch over his flock (Num. 27:17); but too often they proved to be false shepherds (compare 2:8; 10:21; 25:32; Ezek. 34:2; Zech. 10:2; 11:4). Accordingly, God announced through His prophets that He would send His own true Shepherd, the Messiah, who would save and care for His flock (Ezek. 34:22-24). Christ affirmed that He was that Good Shepherd who, as a smitten Shepherd (compare Zech. 13:7), would lay down His life for the sheep (John 10:11).
The writer of Hebrews (Heb. 13:20-21), points out that Christ is also that Great Shepherd who sees to the maturing and well-being of His believing flock (compare 1 Peter 2:25). Peter affirms that Christ is the Chief Shepherd who has entrusted His work to other "under shepherds" until He Himself shall come again for His flock (1 Peter 5:4), so that it is no accident that one of the terms for pastor in the New Testament means "shepherd" and that Paul could instruct the Ephesian elders in "shepherding" (Acts 20:17-38).
God had miraculously provided for the Israelites over and over. The best example was the 40 years they wandered on their way to the Promised Land. God fed them with manna from heaven. God will choose men of good character to lead His sheep. The great Shepherd (Jesus Christ), is the real Shepherd. Others who watch over smaller flocks are actually subordinate to Him.
Verses 23:5-8: Looks forward to the time when the Messiah, Israel's Shepherd and "King" will sit on the throne of "David" (compare 33:14-26; Ezek. 24:22-31; 37:22-28), in fulfillment of the promises of the Davidic covenant (see the note on 2 Sam. 7:12-16). His reign will be a time of renewed peace, "justice", and righteousness (compare 32:37-44; 33:10-13; Isa. 2:1-4; 11:1 - 12:6; 35:1-10; Ezek. 34:25-31; 36:26-38; Micah 4:1-5).
"Branch": The Messiah is pictured as a branch (Literally "shoot"), out of David's family tree (compare 33:15-16; Isa. 4:2; 11:1-5; Zech. 3:8; 6:12-13), who will rule over God's people in the future (compare 33:14-17), where the same promise is repeated.
The phrase "the days come" refers to the messianic era (compare 31:27-40), when the "righteous Branch" (compare Zech. 3:8; 6:12 with Isa. 11:1), of the Lord (Isa. 4:2), will "grow up unto David" (33:15).
The "righteous Branch" refers to the future Messiah who would be the rightful heir that would emerge from the Davidic line like a branch sprouting from a tree stump (Zech. 3:8; 6:12). Unlike wicked King Zedekiah, whose name means "The Lord our Righteousness", Jesus as Messiah will truly live up to His name and will rule over His people in righteousness (Isa. 11:4-5).
This is a prophecy about the coming Messiah. Jesus Christ was their Messiah. He is the righteous Branch. He was the Lion of the tribe of Judah. He was of the house of David. His Father was God. When it speaks of His reign, it is speaking of Him coming back to the earth as King of kings and Lord of lords. He (Jesus Christ), is the righteous Judge.
"THE LORD OUR RIGHTEOUSNESS": This emphasis is stated 3 times (in verses 5-6). Messiah's shepherding is contrasted with that of the false shepherds (verses 1-2, 11, 14). Judah and Israel will be reunited (compare Ezek. 37:15-23).
The Messiah's title "The Lord our Righteousness" will also be given to Jerusalem (33:14-16), because the Righteous One will be there (compare Ezek. 48:35; Joel 3:17, 21). In the Old Testament, God's name is recorded as being on the temple (7:10-14, 30; 32:34; 34:15; 1 Kings 8:43; 2 Chron. 6:33), the city of Jerusalem (25:29; 33:14-16; Dan. 9:18), and His people, both Israel (14:9; 2 Chron. 7:14; Isa. 4:1; 63:19; Dan. 9:19), and among the Gentiles (Amos 9:12). Jeremiah also identifies himself by the title (15:16). In the New Testament that name becomes particularly identified with God's Son, Jesus Christ (Acts 5:41; 3 John 7; Rev. 2:13; 3:12; 22:4).
I personally believe this is looking ahead to the 1,000 year reign of Jesus Christ as King and Lord. We do know that many times there is more than one meaning for a prophetic Scripture. Judah in the verse above, could be speaking of Judah and Benjamin coming back into their homeland after their captivity. There has really never been a time in the past when Judah was saved and Israel dwelled safely. I believe this is speaking of that special time when Satan will be bound for a thousand years, and all who believe in Jesus will reign on this earth with Him. Notice this special name, THE LORD OUR RIGHTEOUSNESS. Jesus Christ is our righteousness. He will reign as Lord of lords and King of kings during this special time. There will be perfect peace, because the King of Peace will be here.
Verses 7-8 (see the note on 16:14-15).
Or, "are coming"; and will begin to take place in a little time, even upon the Jews' return from Babylon. And reached to the times of Christ, to which they have a special regard. And include the whole Gospel dispensation, even the latter day glory, when the Jews shall return to, and dwell in, their own land (Jer. 23:8) shows:
"That they shall no more say, the Lord liveth": The people of Israel in particular. Or the Lord's people in general, shall no more swear by the living God, described as follows. Or, as the Targum, declare no more the power of God, in the instance next mentioned, they had been used to do.
"Which brought up the children of Israel out of the land of Egypt": Which, though a wonderful deliverance, and never to be forgotten; yet not to be named with the redemption and salvation wrought out by Christ the Lord our righteousness. That being a deliverance from far greater and more powerful enemies, and from the far greater bondage of sin, Satan, and the law. Nor with the restoration of the Jews in the latter day, which will be a most wonderful and amazing event (Rom. 11:15).
Or they shall swear by the living God. Or declare the power of the Lord, as the Targum, in their redemption by the Messiah.
"Which 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": Which respects not only the deliverance of the Jews from Babylon, which lay north of Judea; but the conversion of many of the ten tribes. Through the preaching of the Gospel in the several countries where they were, to which the apostles of Christ were sent with it. And also the gathering of them together at the latter day, when they shall turn to the Lord, and return to their own land as follows.
"And they shall dwell in their own land": Which has never been fulfilled as yet of the seed of the house of Israel, or of the ten tribes; but will be when all Israel shall be saved. This passage is applied in the Talmud to the days of the Messiah (Jer. 16:14-15).
God is not the God of yesterday, He is the great I AM. He is God of the present. He is alive. He eternally exists. Again, we see two meanings here. God did bring them out of Babylon back to Jerusalem. He also is bringing them from the lands all over the world right now. They shall dwell in their own lands.
The prophet having denounced the wrath of God against the wicked rulers of Judah. Under the notion of pastors, comes here to discharge the like trust with reference to those orders of persons amongst the Jews. Whose office it was, or at least who took upon them, to reveal the mind and will of God to people. And who were upon that account called.
"Prophets": For these he declares a great passion and trouble. Either for their sake, in prospect of that vengeance of God which he saw was like to be poured out upon them. Or for the people's sake, who had been deceived by their unfaithful revelations of the Divine will, and led into wickedness by their vile examples.
For this he saith his (heart ... is broken ... my bones shake"): And he was even astonished and stupefied, and like a drunken man he knew not what he did. He was so stricken at the apprehensions of the wrath of the Lord ready to be revealed against them. And to consider what words the holy God had put into his mouth to speak against them.
Jeremiah has jumped back to the way he was feeling in his own heart about the false prophets who had led the people astray. His bones shook from the weeping he was doing. Being like a drunken man, or like a man whom wine has overcome, just means he could not control his grief. Jeremiah is overwhelmed by the holiness of God and cannot understand why the false prophets are not overcome by God's holiness as well.
The context shows that the words must be taken literally, and not of the spiritual adultery of the worship of other gods. The false prophets and their followers were personally profligates, like those of (2 Peter 2:14; compare Jer. 5:7-8; 29:23).
Because of swearing. Better, because of the curse, i.e., that which comes from Jehovah on account of the wickedness of the people.
The land mourneth": This, and the "drying up" of the "pleasant places" or "pastures," refers apparently to the drought described in (Jer. 12:4; 14:2), or to some similar visitation.
"Their course": Literally, their running, i.e., their way or mode of life.
"Their force is not right": Literally, their might or their valor: that in which they exulted was might, not right.
This adultery was physical. Swearing would be connected with spiritual adultery. God tells us not to swear at all.
Swearing then, would be breaking the commandments of God. One of the false worship services that had been going on had to do with male and female prostitutes. We can easily see why the curse of God would be on the land.
The priests, by their formality and hypocrisy, profaned the ordinances of God which they were appointed to administer. And the prophets, by their lies, false doctrine, and corrupt practice, profaned the word of God, which they pretended to deliver. Yea, in my house have I found their wickedness: saith the Lord. Even in my temple, where they assemble under a presence to worship and do me honor. They say and do many things contrary to my law, and are guilty of various acts of profaneness and immorality. Such profaners of things sacred were formerly Hophni and Phinehas.
We studied in another lesson how the priest and the false prophets were involved in idol worship. It had gotten so bad, they were mixing it with worship in the temple.
Their course of life may fitly be compared, and in the issue, will prove to be like to a man's walking in a dark night without any lamp or lantern to light him. And in a slippery way, scarce able to stand upon his legs, and cannot see to pick his way, nor where to step next, which is very uncomfortable and dangerous. Such are blind leaders of the blind, and both in danger of slipping and falling into a ditch (Matt. 15:14).
"They shall be driven on, and fall therein": Hurried on by Satan, and their own lusts, in their sinful ways to their ruin. Or forced on into captivity and destruction; their enemies and the just judgments of God pursuing them, like a man pursued by others in a dark and slippery way. Who cannot stand to feel his way, but is obliged to go on, though he can scarce keep upon his legs, and knows not where to set his foot next (see Psalm 35:6).
"For I will bring evil upon them": The evil of punishment, which is from the Lord; as sword, famine, pestilence, or captivity.
"Even the year of their visitation, saith the Lord": The precise and exact time appointed by the Lord to visit them in a way of judgment for their iniquities. Which was a set time that would certainly come, and they could not escape. And which may not only respect the time of the Babylonish captivity, but the destruction of the Jews by the Romans, which was the time of their visitation (Luke 19:44).
People who are living for God, walk in the Light. We see their walk was in darkness. This means they were not worshipping God. A person will slip and fall in the darkness. God will bring the evil upon them to punish them for their unfaithfulness. If the blind lead the blind, they will both fall in the ditch. The priests were blind, so they were leading the people into blindness too.
Verses 13-14: Jerusalem and Judah were worse than Samaria and Israel.
Literally (as in Job 6:6), that which is unsavory. I.e., repugnant, and so, ethically foolish. The guilt of the prophets of Samaria cannot be passed over, but it is noticed, as in (Jer. 3:6-10), only in order to compare it with the darker evils of those of Judah and Jerusalem.
"They prophesied in Baal": i.e., in the name and as if by the power of Baal (compare 1 Kings 18:19; 22:6-7).
"And caused my people Israel to err": By following their directions and instructions, and worshipping Baal.
Not only were the family of Judah and Benjamin following false gods, but the false prophets of Samaria who believed in the worship of the false god Baal, had led Israel astray.
"Also in the prophets ... a horrible thing": The false shepherds told lies, committed adultery and declared vain dreams (verses 25, 27). They became like chaff rather than grain (verse 28), while promising peace (verse 17), to those whose sins provoke God to bring calamity, not comfort. The scene was like Sodom and Gomorrah, whose sin so grieved God that He destroyed them by fire (compare Gen. 19:13, 24-25).
The false prophets in Jerusalem were leading their people into a licentious religion of free sex. They were an adulterous group. In Sodom and Gomorrah, God could not find even 10 righteous. It appears it was that bad in Jerusalem. Most everyone was involved in the worship of false gods.
Concerning the false prophets, as the Targum; their sin is before declared, and now their punishment.
"Behold, I will feed them with wormwood": With some bitter affliction and calamity; so the Targum, "behold, I will bring upon them distress bitter as wormwood;" They that have been fed with dainties, and lived upon the fat of the land. Their views in pleasing the people with their lies being to serve their own bellies. Now they shall fare after another manner.
"And make them drink the water of gall": Or, "the juice of hemlock", as some; or "poison", as others. "The savor of death", so Kimchi; as they poisoned the people with their false doctrines, they shall drink poison themselves. They shall not only have that which is bitter and unpleasant, but that which is noxious and hurtful. Not only a bitter potion, but a destructive one.
"For from the prophets of Jerusalem is profaneness gone forth into all the land": By their false doctrines, and bad examples, debauchery, irreligion, and wickedness of all kinds, were encouraged, and spread all over the land. Jerusalem and the metropolis of the nation, being infected by them. The contagion spread from thence throughout the country. Evil teachers have a bad influence all around them. From whom, and from whence, true doctrine and real religion should have been propagated. From them, and thence, was the source of all impiety and pollution.
The false prophets were even more responsible for their sins, than the people they prophesied to. Their punishment is more severe as well. "Wormwood" means bad water. Their punishment would be bitter as gall. They really encouraged the sin of the people. They had influenced the people to sin.
Verses 16-17: The empty promises of peace of the false prophets were ultimately based on a false understanding of the covenant that believed God would bless His people no matter what. God's covenant blessings always carry with them covenant responsibilities.
Do not hear them; stop your ears at what they say. Give no credit to them. The Targum is, "Do not receive the words of the false prophets that prophesy unto you,"
"They make you vain": They filled their heads with vain and empty things, and their hearts with vain hopes, which deceived them. So the Targum, "they deceive you;" they taught them vain things, and made them vain and sinful in their lives and conversations. And therefore, were not to be hearkened to.
"They speak a vision of their own heart, and not out of the mouth of the Lord": What they imagined they saw was a device of their own hearts, and what was agreeable to them, which must be bad enough. A produce of their own brains; an invention of their own. Mere doctrines of men, and not such as come from the mouth of God, are his revealed will, and according to his word. And therefore, not to be hearkened to. For nothing is to be heard and received, in matters of religion, but what is according to the revelation of God's will in his word (see Isa. 8:20). The Targum is, "they speak to you the wickedness of their hearts, and not by the word of the Lord."
The words Jeremiah prophesied had been put in his mouth by God. They were actually God's Words in Jeremiah's mouth. These false prophets were prophesying from their own evil thoughts. God says, "Do not listen to the false prophets". Even today we must be careful who and what we listen to. The best rule is, if they recognize Jesus as God manifest in the flesh, they are of God. If they do not, don't listen to them. Check everything out with the Bible. Do not be deceived.
That despised the word, worship, and ordinances of the Lord. With such mockers and scoffers at religion, such abandoned creatures, they associated themselves. Finding that their prophecies and doctrines met with acceptance and success among them. The Septuagint version is, "they say to them that put away the word of the Lord"; reject it, and cast it behind their backs (see Acts 13:46).
"The Lord hath said, ye shall have peace": All manner of prosperity; that they should dwell in their own land, and not go into captivity. And enjoy the good things of it in peace and prosperity. This they pretended they had from the Lord; which was an aggravation of their sins. Not only to tell a lie, but to tell it in the name of the Lord, and in direct opposition to what the true prophets said from the mouth of the Lord, particularly Jeremiah.
"And they say unto everyone that walketh after the imagination of his own heart": Which is evil, and that continually (Gen. 6:5). Whose course of life is after the lusts of his own wicked heart; and a worse guide than these a man cannot have. And this is a true character and description of an unregenerate man, who walks after the flesh, and not after the Spirit. After his own carnal heart, and the dictates of it; and not according to the will and word of God. And yet to such, to whom the Lord says, "there is no peace", the false prophets said.
"No evil shall come upon you": No evil of punishment for the evil of sin, as the prophets of the Lord had threatened. Such as the sword, famine, pestilence, and captivity.
It is dangerous to follow your own desires. The flesh will lead you astray. It reminds me so much of our day. So many teach, if it feels good do it. That is a religion of the flesh, and not of the spirit. We must not fulfill the lust of the flesh. We must conform to the commandments of God.
Here was the reason not to listen to the false prophets (compare verse 16), they didn't speak God's Word.
I really do not believe anyone can stand in the presence of God. To be in the presence of God, would put you on your face before Him in humble adoration. The false prophets had not been in the presence of God. We know that some few, like Paul, had been in the presence of God, but certainly none of these who brought the false religion had seen Him. Had they perceived (understood), His Word, they would not have brought a false teaching. The answer to the question then, was none of them.
Or, "behold, a whirlwind of the Lord, of the fury is gone forth"; which latter clause explains the former. That by "the whirlwind of the Lord" is meant his "fury" or "wrath"; which, like a whirlwind, would come suddenly, and unexpected. And be very boisterous and powerful, and carry all before it. And which was gone forth from the Lord in the decree and commission. And would quickly break out and appear in the Chaldean army that would invade Judea and besiege Jerusalem, compared to a full and fanning wind, and its chariots to a whirlwind (Jer. 4:11). From whence it would appear, that these men, the false prophets, were not in the counsel of God. Had seen no vision from him, nor had marked his word. Since they prophesied peace and prosperity, when a blustering storm was coming.
"Even a grievous whirlwind: it shall fall grievously upon the head of the wicked": Or "rest" thereon. Even on the head of the wicked prophets, and all such wicked persons as give heed unto them. On them it would fall with its full weight, and give excessive pain, and there continue to their utter ruin. Kimchi says this refers to the days of the Messiah, when all the wicked shall be consumed. It may refer to the destruction of Jerusalem by the Romans or at least include it. Which was a grievous whirlwind indeed.
The fury of the LORD descended upon the wicked, will appear to be a terrible storm. There will be no way to stop it.
1. In verse 1, who is the woe spoken about?
2. The __________ shepherd has no regard for the sheep.
3. What are 2 things these shepherds do?
4. What was the food in verse 2?
5. A true message brings _______, ________, and ______.
6. What does "LORD God of Israel" reveal to us about verse 2?
7. Verse 3 says, He will gather the remnant from where?
8. When are two different times this could be speaking of?
9. How do Hebrews feel about having children?
10. Where will the shepherds come from, that will feed them properly?
11. Who is the great Shepherd?
12. What is verse 5 a prophecy of?
13. Who is the righteous Branch?
14. When it speaks of His reign, what time is it speaking of?
15. In verse 6, His name shall be called ________ ______ ______ ____.
16. What special time does the author believe verse 6 is speaking of?
17. What will they say, instead of saying the LORD that brought them out of Egypt?
18. God is not the God of _____________.
19. He is the great __ ___.
20. How badly did Jeremiah feel about the false prophets?
21. The land is full of _______________.
22. Swearing was associated with ____________ _____________.
23. What was one of the false worship services involved with?
24. Who does verse 11 say is profane?
25. People, who are living for God, walk in the __________.
26. Verse 13 says, I have seen folly in the prophets of ____________.
27. The evil, in verse 14, is compared to ________ and _________.
28. What would God give these false prophets to drink?
29. The false prophets' vision was from their own _________.
30. What would you be doing in the presence of God, rather than stand?
31. What appears to be a storm from the Lord in verse 19?
"Latter days": They wouldn't listen, but the day would come (verse 12), when the judgment would fall and then they would "understand".
God will not recall His anger until He has carried out all of His wishes toward those who led His children astray. He executes judgement on those who have committed such grievous sins. It is not for us to question the judgements of God. At the end of time on this earth, the great judgement comes on all of mankind. That is the day of the separation of the sheep and the goats. God will gather His sheep to everlasting life with Him: the goats will be doomed to the lake of fire.
Verses 21-22: According to the Mosaic Law, these false prophets should have been stoned (compare Deut. 13:1-5; 18:20-22).
They might be sent of men, and be encouraged by them; but they were not sent of God. It is not only necessary that men employed in religious affairs should have an external call, in an orderly way, from the church of God. But also an internal call from the Lord himself. He qualifying them with gifts, putting his word into their mouths, and inclining their hearts to publish it (see Heb. 5:4). But these false prophets had no mission nor commission from the Lord, nor were they sent on any errand, or with any message from him.
"Yet they ran": Showed great diligence and zeal, and made haste to tell the people what the Lord had never said to them. But what were the warm imaginations of their own heads and hearts. They ran a race or course of ministry, but it was not good (as in Jer. 23:10). The Targum adds, "to do evil:"
"I have not spoken to them, yet they prophesied": Wherefore what they prophesied was not the word of the Lord, but what they themselves devised. And so was what was false, as the Targum adds. It is a sad character of men when they speak in public neither by the will of God, nor according to the word of God.
These prophets, that have deceived the people, are not God's prophets. They were sent by the enemy to deceive the people. They prophesy lies to the people. The words that come from their mouths did not originate with God like a true prophet's words do.
The false prophets of Samaria had deluded the Israelites into idolatries. Yet the Lord considered the false prophets of Jerusalem as guilty of more horrible wickedness, by which the people were made bold in sin. These false teachers would be compelled to suffer the bitterest part of the Lord's indignation. They made themselves believe that there was no harm in sin, and practiced accordingly. Then they made others to believe so.
Those who are resolved to go on in evil ways, will justly be given up to believe strong delusions. But which of them had received any revelation of God, or understood anything of his word? There was a time coming when they would reflect on their folly and unbelief with remorse. The teaching and example of the true prophets led men to repentance, faith, and righteousness. The false prophets led men to rest in forms and notions, and to be quiet in their sins. Let us take heed that we do not follow unrighteousness.
One very good way to tell they were not of God, is because they did not tell the people to repent of their sins and return to God. They kept saying, all is well, when really nothing was well. The purpose of a prophet of God is to bring the message God puts in his mouth. His message should be so powerful that it would cause the people to repent of sin.
Verses 23-24: God at hand ... God afar off": Let not false prophets think they can hide their devices from God, who declares Himself omnipresent and omniscient, in both an immanent and transcendent sense.
God's active presence in all of His creation is what theologians call God's "immanence". Both God's transcendence and His immanence are always true at the same time (Psalm 139:7). The two are always in perfect balance - He is always near and He is always far (above our understanding). Paul reminds us that God "is not far from each one of us. For in him we live and move and have our being" (Acts 17:22-28).
Jeremiah 23:23 "[Am] I a God at hand, saith the LORD, and not a God afar off?"
Although God is often revealed in the Old Testament as "at hand" (i.e., near or immanent in earth's activities, especially in relation to Israel's worship (Isa. 65:5). Or in the experiences of those who are His own (Psalms 85:10; 145:18; Isa. 50:8). The remark here stresses that God's nearness to His people is not to be taken as a mere confession with no reality in their lives (compare 7:4; 12:2). Moreover, we are to be reminded that God is also "afar off" (i.e., distant or transcendent, Psalm 139:2). One who sovereignly directs the affairs of earth's history in accordance with His wise and holy purposes (compare Isa. 40:21-23; 44:24 to 45:6; Psalm 103:19-22; Dan. 2:20-21; 4:34-37). God longs to draw near to His people, but His presence is not to be taken for granted. Nor can He be manipulated for selfish gain (compare 8:8-9; 18:18).
God is omnipresent. He is everywhere all the time. He knows everything about everything you have ever done. God is not like these false gods that they could hold in their hands. His presence is everywhere.
What do these atheistic priests, and prophets, and people think? Do they think that I, who am a God of purer eyes than to behold iniquity, see and take notice of what doctrine they preach, and what lives they live? If they did, surely they would not dare to do as they do.
Do they think that I do not see or take notice of them? Can any hide themselves out of my sight?
I fill heaven and earth, not only with my influence, but with my essence, with the immensity of my being. Which, as it cannot be circumscribed by any, so it is shut out of no place.
God answers His own question here. There is no place to hide from God. He knows all of your deeds and He even knows your thoughts and the desires of your heart.
1 Kings 8:27 "But will God indeed dwell on the earth? behold, the heaven and heaven of heavens cannot contain thee; how much less this house that I have builded?" He may be all over the earth, but He is seated in heavenly places as well. Be sure He knows all about you, good and bad.
"I have dreamed": Here was a claim to divine revelation through dreams (compare Num. 12:6). But such claims were a deception (verses 26-27), utterly unequal in power to God's Word (verses 28-29).
In the Old Testament, God usually spoke to His servants directly (compare 1:4-10; Isa. 8:1), or in a vision (1:11, 13; Isa. 1:1; 6:1; Ezek. 1:1; Dan. Chapter 7). God did at times use dreams to reveal His will to His own (Gen. 28:11-17), especially to equip His servants who would labor in foreign cultures where dreams and their interpretations were regarded as particularly important (e.g., Joseph, Gen. 37:5-11; 40:5-22; 41:1-36; and Daniel in Dan. 2:1-45; 4:4-27).
God is aware of every statement we have ever made. It is especially bad for those who pretend God has sent them when He has not.
Matthew 12:36 "But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment."
The words point to the form of the claim commonly made by the false prophets. Dreams took their place among the recognized channels of divine revelation (Gen. 40:8; 41:16; Joel 2:28; Dan. 7:1). But their frequent misuse by the false prophets brought them into discredit, and the teaching of (Deut. 13:1-5), accordingly brought the "dreamer of dreams" no less than the prophet to the test whether what he taught was in accordance with the law of Jehovah. The iteration of "I have dreamed" represents the affected solemnity with which the false prophets proclaimed their visions. Of the misrepresentation of dreams, consequent on this abuse, we have a striking example in (Eccl. 5:3), and later still in (Eccl. 34:1-7).
To prophesy or preach without being called of God, is a disastrous thing. First of all, the message is not from God, but from within oneself. The message is not of benefit to the hearers, but to the one speaking. The mouth speaks from the issue of the heart. If the heart is wicked and deceitful, the mouth speaks deceit. Many today have taken on the ministry as a vocation. This is very dangerous. To minister, one must be called of God.
That is, to forget me, and those things by which I have made myself known unto them, my word and my works.
"By their dreams which they tell every man to his neighbor": As if they were revelations which I had in their sleep made known unto them. But they are indeed lies, and nothing but the deceits of their own hearts.
"As their fathers have forgotten my name for Baal": So that in effect they are Baal's priests. For as Baal's prophets, by publishing their pretended revelations from Baal, seduced the people from the service and obedience of the true God. So these, by telling their pretended dreams, seduced men from their obedience to God in what he revealed to them by the true prophets. They agreed in the end, the seducing of the people from God, though they differed in the meaning. The one pretending relations from Baal, the other from the true God by their dreams.
These false prophets are promoting worship of false gods. In this particular instance, the false god was Baal. The people had taken their minds off of God and on to these prophets. These false prophets were leading them astray.
Not a Divine dream; a revelation which I have made to him in his sleep (as appeared by the following opposition, between a dream and the word of the Lord). But if any man hath dreamed an ordinary dream, let him tell it as a dream; let him not attach God's name to it.
"And he that hath my word, let him speak my word faithfully": And let him to whom I have revealed my will publish and declare that in all truth and faithfulness. Not adding his own fancies or dreams to it (2 Cor. 2:17; 1 Peter 2:2), not corrupting my word.
"What is the chaff to the wheat? saith the Lord": There is as much difference between my will and their dreams as there is between the chaff and the wheat. The one is of value to make food for the soul, as wheat doth for the body. The other is of no value: the one (in other words, my word), is of a solid, abiding substance. The other is light and airy, and easily scattered by every wind.
The statement above, is not to discourage the true prophet who really does hear from God. If you do have a dream from God, go ahead and tell it. If God places the Words in your mouth, speak them. Just make sure the dreams and the Words are from God. The chaff and the wheat are in the world together. The wheat is speaking of those who are really of God. The chaff is sown by Satan. They both grow together till the harvest. Christians are in the world with those who are not saved. We just keep our life straightened out in the midst of the world. Do not look at circumstances around you. Keep your eyes on Jesus.
"As a fire ... hammer": God's Word has irresistible qualities to prevail over the deception in the shepherds' false messages.
The Words of God as a fire, burn the evil out. Those who come to God have a broken and a contrite heart. God applies the heat and the hammer to produce a stone fit for the builders. Jesus is the cornerstone, and we are the lively stones held together by the cornerstone.
Another note of the counterfeit prophet is found in the want of any living personal originality. The prophecies of the dreamers were patchworks of plagiarism, and they borrowed, not as men might do legitimately, and as Jeremiah himself did, from the words of the great teachers of the past. But from men of their own time, false and unreal as themselves. What we should call the "in-crowd" of false prophets went on repeating each other's phrases with a wearisome repetition. In "my words" we have, probably, the fact that, in part also, they decked out their teaching with the borrowed plumes of phrases from true prophets.
God is not against all prophets, just the ones who prophesy falsely. It is as if the false prophet is listened to more attentively than the true prophet. The people are beginning to disregard the message of the true prophet, thus the words are stolen from him. God is against the prophet who is prophesying for his own self.
Not another sort of prophets distinct from the former, or those that follow. But the same under another character, and against whom he was, and set his face on another occasion.
"That use their tongues": At their pleasure, their lips being their own. So the Targum, "who prophesy according to the will of their own hearts." Talk in a haughty and insolent manner, speaking bold and daring things of the divine Being. Or in a boasting bragging manner, extolling themselves, and speaking highly in their own commendations. Or rather in a flattering way to the people. So some read it, by a transposition of a radical letter, "that smooth their tongues", as Kimchi. Or speak smooth things with their tongues, to please the people.
"And say, he saith": That is, "the Lord", as the Vulgate Latin and Syriac versions express it. That so they might be the more easily believed by the people. But this was highly provoking to God, to father their lies and falsehoods upon him.
Not everyone who says "Thus saith the Lord" is really speaking for God. They are using God to get what they want. This is a very evil thing to do. This is a lying tongue.
And not true ones, such as the Lord spoke in to his prophets, and which they communicated from him to his people (see Num. 12:6).
"And do tell them, and cause my people to err by their lies, and by their lightness": By the false doctrines and prophecies which they delivered, and by their loose and disorderly lives which they led. So that they debauched the principles of the people by the former, and their practices by the latter. Kimchi interprets the word translated "lightness" of lightness of their knowledge; as if it was through the shallowness of their judgments. And want of capacity in teaching that the people were made to err by their false doctrines. The Targum interprets it of their impudence or rashness; and Schultens, from the use of the word in the Arabic language, explains it of their pride and false glorying.
"Yet I sent them not, nor commanded them": Wherefore they lied, and acted an excessively boastful part, when they pretended they were sent by him. And had their orders from him what they should say (see Jer. 23:21).
"Therefore they shall not profit this people at all, saith the Lord". So far from it, that they did them a great deal of hurt by their lies and flatteries. Seducing them from the ways and worship of God. And leading them on in such as would issue in their destruction, and did.
A false prophet has no intention of helping anyone but himself. We are cautioned to try the spirits, and see whether they be of God or not. It appears these false prophets are so convincing with their made up dreams that many believe them. It will profit no one at all. To believe a lie is a destruction, not a help.
"The burden of the Lord ... what burden?" The people asked, in mockery, for Jeremiah to give them his latest prophecy ("oracle"). This ridicule of Jeremiah's faithful preaching demanded a response, and God told the prophet to repeat the question and reply simply "I will abandon you", meaning judgment from God was coming.
The Hebrew word translated "burden" can also mean "oracle". Coming from a root meaning to "lift up", it signifies that which God places upon the prophet's heart to bear. Its message may either be one of judgment (Isa. 13:1; 15:1; Ezek. 12:10) or of promise (Zech. 12:1-10). There is a word and thought play here. Apparently, Jerusalem's false prophets made a charade of this word, chiding Jeremiah as to the burden of the day. In the Lord's reply, the Hebrew text reads literally, "What burden?" The ancient Greek and Latin versions render this phrase, "You are the burden!" In either case, the Lord goes on to tell the false prophets plainly that they are to stop claiming that they speak the burden of the Lord. They will find their own words to be a burden too heavy to bear, and God will in turn cast them off as a burden that He will no longer carry.
Verses 34-40: The burden of the Lord": When a person falsely claimed to have a word from God, he would be punished for perverting God's truth. Claiming to have prophecies from God, when not true, is dangerous.
Be they one or the other, or all of them. No regard will be had to their character and office, rank and dignity.
"That shall say, the burden of the Lord": Using that phrase in a bantering and ludicrous manner.
"I will even punish that man and his house": Not only he, but his family shall suffer for it. This shows how much it is resented by the Lord, and what a dangerous thing it is to lampoon the word of God. To make a jest of Scripture phrases, or to joke with them. This is foolish jesting, which is not convenient, yea, impious and abominable.
It appears these false prophets had been preaching good times. They had convinced the people of peace and prosperity. They tried to say that Jeremiah's prophecy was not of God, because of the requirements attached to it. They are teaching that God does not burden the people with regulations. They are free to do as they will. God will greatly punish the false prophet and the people who accept this teaching.
When conferring about religious things, and the word of God in particular. When any inquiry is made of another, whether any message from the Lord by his prophets? Or what is it? That it should not be put in such deriding and false words, "what is the burden of the Lord?" but in more decent and becoming language, thus.
"What hath the Lord answered? And what hath the Lord spoken? That they might lawfully and laudably inquire of the prophet what answer he had received from the Lord. And what it was that he had said to him, provided they were serious in it, and asked with meekness and fear. The word of God should be reverently spoken of, and attended to.
We see that doubt has arisen and they are all asking each other, instead of finding their own truth from God. It is as if they are saying, "Who do we believe?"
Or the word of the Lord under that name, speaking of it in a ludicrous and scoffing manner.
"For every man's word shall be his burden": Every flout, scoff, and jeer of his, at the word of God, shall fall heavily upon him, with weight upon his conscience, and press him with guilt to the lowest hell. Or, however, a heavy punishment for his sin shall light upon him. Or, as the words may be rendered, "for his word is a burden to everyone"; that is, the word of the Lord is reckoned by everyone a burden. And with them a burden and the word of the Lord are synonymous terms. Which ought not to be, and was offensive to the Lord. And therefore, he forbids the use of such a phrase, and threatens to punish for it.
"For ye have perverted the words of the living God, of the Lord of hosts, our God": Derided them, and put a wrong sense upon them. And which is aggravated by their being the words of "the living God", who is the true God and his words true. And he lives and is able to resent and punish any ill usage of him, and ill treatment of his words. And not the oracles of lifeless idols. And they are the words of "the Lord of hosts", of all armies above and below, and so was able to make them good. Besides, they were the words of "our God", the God of Israel. Who had in all ages kept his covenant with them, performed his promises to them, and had done great and good things for them.
It appears they had forgotten the commandments of God. They had begun to think of them as a burden. They were listening to the desires of their own selves instead. They are not doing what the Word of God taught them to do. They are doing what was right in their own sight. The answers to all of the world's problems are in the Bible (God's Holy Word). Decisions made with any other rules will not work. To follow your own desires leads to destruction.
To Jeremiah, or any true prophet of the Lord. After the following manner should everyone address him that made any inquiry of the will of the Lord.
Those are miserable indeed who are forsaken and forgotten of God. And men's jesting at God's judgments will not baffle them. God had taken Israel to be a people near to him, but they shall now be cast out of his presence. It is a mark of great and daring impiety for men to jest with the words of God. Every idle and profane word will add to the sinner's burden in the Day of Judgment, when everlasting shame will be his portion.
"What hath the Lord answered thee? and what hath the Lord spoken?" This is repeated from (Jer. 23:35); for the confirmation of it, and for the direction of the people. And to show how much the Lord approved of such a way of behaving towards his prophet, and himself by him.
We see these people were listening to the advice of the false prophet. They were asking the false prophet what the will of God was for their lives. They were being led away from God.
Seeing, notwithstanding all prohibitions of it, and directions to the contrary, they still persisted to call prophecy by this name. And that in a humorous and jesting way, and asked for it, and what it was, in a scoffing manner.
"Therefore thus saith the Lord, because you say this word, the burden of the Lord": Will continue to use it, though so displeasing to me.
"And I have sent unto you, saying, ye shall not say, the burden of the Lord": And therefore, could not plead ignorance of his will, or excuse themselves, by saying they would have avoided it, had they known it was disagreeable to him. This was an aggravation of their lack of reverence that they should obstinately persist in it, after he had made a forcefully reproachful protest against it by his messages to them.
The false prophet had been answering them as if it were directly from God. They were saying their answers were from God, when in fact they were their own words. God warns these false prophets not to use His name when proclaiming these falsehoods.
That is, so behave towards them, as though they were entirely out of his sight and mind. Show no affection to them and take no care of them. Bestow no favors upon them and no more have them under his protection. In the word here used, and rendered "forget", and the word before used for a "burden", there is an elegant play on words, which another language will not easily express. No doubt there is an allusion to that word in this.
"And I will forsake you": Neither grant them his gracious presence, nor his powerful protecting presence, but give them up to the enemy.
"And the city that I gave you and your fathers": The city of Jerusalem, which he had given to them to dwell in, and their fathers before them. But now they having sinned against him, and provoked him. Therefore, notwithstanding this grant of the place to them, and which is mentioned that they might not depend upon it. And buoy up themselves with hopes that they should be in safety on that account. As he had forsaken them, he would forsake that, and the temple in it, and give it up into the hand of the Chaldeans.
"And cast you out of my presence": As useless and loathsome. The Targum is, "I will remove you far away, and the city which I save you and your fathers from my word." it signifies their going into captivity.
God is speaking to all of the people, as well as to the false prophets here. The city spoken of is Jerusalem. God had given the Promised Land to the children of Israel. Now He is saying, His protection and blessing on them will be no more.
Which was a just retaliation for reproaching, vilifying, and bantering his word. They who had been honored so much and so long as the people of God, and their city counted the glory of the earth. Yet now both they and that should be the byword of the people. And had in the utmost contempt, and that for ever, or at least a long time, even for a series of ages. Which has been their case ever since their destruction by the Romans, and still is. For this cannot be restrained to the short captivity of seventy years in Babylon. Though this reproach began then, and they never recovered their former honor and glory.
"And a perpetual shame, which shall not be forgotten": The same thing in different words, to heighten their disgrace, and confirm the perpetuity of it.
They have rejected God and His Truth. Now God has rejected them. The everlasting reproach is certainly true even today. In many lands today it is difficult to be a Jew. It is even thought of as being a shame. A good example of this was the trouble the Jews had under Adolph Hitler in World War 2. God will always leave a crack in the door for them to enter into. Through faith in Jesus Christ, they can be saved.
Jeremiah Chapter 23 Continued Questions
Verses 1-10: Jeremiah saw the vision of "two baskets of figs" between the time of Nebuchadnezzar's capture of Jerusalem (in 597 B.C. and its final destruction in 586 B.C.). No doubt those who had avoided exile and had remained in the land viewed themselves as favored by God, but the prophet turns this idea upside down.
"After that Nebuchadnezzar ... carried away": Babylon's second deportation of Judeans (in 597 B.C.; compare 2 Kings 24:10-17).
Figs throughout the Bible have symbolized the physical house of Israel. In this particular lesson, it is a little more selective. This is really speaking of the houses of Judah and Benjamin. The Babylonian captivity came about because of the worship of false gods. We will see the two types of figs representing two attitudes toward the punishment God has sent upon them. Notice that a certain group of these people of the physical house of Israel were carried away into Babylon. Jeconiah is the same person as Jehoiachin. Jehoiakim was his father. In every generation there seems to be great trials that come. It is not the trials that make or break a man, but the way that man handles his problems. These figs are in two separate baskets, which symbolize the fact they were separated in two different places. Perhaps one basket is for those in Babylon and one basket is for those who escaped.
"Like the figs that are first ripe": Figs were usually gathered in August. The "first ripe," the "summer fruits" (of Micah 7:1). The "hasty fruit before the summer" (Isaiah 28:4; Hosea 9:10), were looked upon as a choice delicacy. The "naughty" (i.e., worthless), fruits were those that had been left behind on the tree, bruised and decayed.
God afterwards explained to the prophet, and he to the king's house, the significance of this vision. The figs first ripe are usually best. By these good figs, as will appear by the following verses, are intended Jeconiah or Jehoiachin. With the ten thousand mentioned (2 Kings 24:14). And the seven thousand mentioned (2 Kings 24:16), which went with him into captivity. By the other figs which were very bad, not to be eaten, are signified Zedekiah and the residue of the people carried with him into captivity. Some may object that Jeconiah and the people then carried away were wicked enough, why else were they carried away? And being so, how are they compared to good figs?
(1) Though they were bad, yet they might be comparatively good. This people, for the eleven years they continued in their own land, after that their brethren were carried away, not only continuing in their former courses, but still growing worse and worse.
(2) They seem not to be called good or bad figs with respect to their manners or quality, but in respect to what God intended to do to them. In other words to use them as bad figs are used, not fit to be eaten.
One basket of figs is not edible, because they are so bad. It reminds me of Jesus cursing the fig tree that did not produce fruit. We know that all fruit trees to be very good, must be pruned back from time to time. It appears that the figs in the one basket is from a good growth. They have probably been pruned to make them better. We know that the punishment that had come on Judah and Benjamin was to cause them to return to God. I believe the basket of good figs learned their lesson well, and repented and came back to God. The basket of figs that were bad did not learn from their experience. They just went further away from God than they had been in the beginning. They are not changed.
What seest thou, Jeremiah?": The question is asked as if to force the symbol as strongly as possible on the prophet's mind, leaving him to wait till another word of the Lord should come and reveal its true interpretation. We are reminded, as he must have been, of the vision and the question which had first called him to his work as a prophet (Jer. 1:11).
As there are some figs that are ripe sooner than others, and which are always the most desirable and acceptable. And such were they that were presented to the Lord, (Micah 7:1). These signified those that were carried captive into Babylon with Jeconiah, among whom were some very good men, as Ezekiel, and others. And all might be said to be so, in comparison of those that were at Jerusalem, who were very wicked, and grew worse and worse.
"And the other basket had very naughty figs, which could not be eaten, they were so bad": As nothing is more sweet and luscious, and agreeable to the taste than a sound ripe fig, and especially a first ripe one. So nothing is more nauseous than a naughty rotten one. These signified the wicked Jews at Jerusalem indulging themselves in all manner of sin. So those who seemed to be the worst, through their being carried captive, were the best. And those who, seemed to be the best, by their prosperity, were the worst. This is to be understood in a comparative sense, as Calvin observes. Though this does not so much design the quality of persons, as the issue of things, with respect unto them. The captivity of the one would issue in their good, and so are compared to good figs. When the sins of the other would bring upon them utter ruin and destruction without recovery, and therefore compared to bad figs that cannot be eaten.
It is well-known that people who are living for God are in a growing process. They become better every day. My own statement is that Christianity is a daily walk through life with Jesus as our Leader. The longer we walk, the more like Him we become. Sin is the same way. Once a person commits a sin it is much easier to commit the sin again, or one much worse. The slide into a lifestyle of sin is easy, you just commit the first sin. The rest is easy.
Jeremiah 24:4 "Again the word of the LORD came unto me, saying,"
The words seem to imply an interval, during which the prophet was left to ponder over the symbols that he had thus seen. At last "the word of the Lord came" and made their meaning clear.
Very often in these lessons, Jeremiah reminds us that the words are coming directly from God.
"Like these good figs" (the object lesson of verse 2 is explained). Deported Judeans, captive in Babylon, will have good treatment, not death as shown (in 29:5-7, 10). They will be granted privileges as colonists rather than being enslaved as captives.
This punishment of captivity by the Chaldeans is for the good of the people captured. They surrendered to them, knowing this punishment was from God. Had they remained in the worship of false gods they would have soon gone to the point of no return. God got them out of there to cause them to seek His face again.
Verses 6-7: The Lord's transformation of His people's hearts would heal Israel's "heart" problem (17:1, 9), and break the pattern of sin and disobedience that had characterized their history.
While it is true that a remnant returned to Judah (in 538 B.C.), this promise had greater overtones in regard to the ultimate fulfillment of the Abrahamic (Gen. chapter 12), Davidic (2 Sam. chapter 7), and New (Jer. chapter 31), Covenants in the day of Messiah's coming and kingdom (compare 32:41; 33:7). Their conversion (verse 7), from idolatry to the one true God is expressed in language which, in its fullness, applies to the complete conversion in the final Kingdom after the present dispersion (compare Rom. 11:1-5, 25-27).
His eyes of omniscience, providence, and grace; to communicate good things to them. To take care of them in the furnace of affliction, that they were not lost, but made the better. To watch over them, protect and defend them. To deliver them out of their troubles, and to bring them into their own land; as follows.
"And I will bring them again into this land": The land of Judea, and city of Jerusalem, where Jeremiah now was, and saw this vision. This was accomplished when the seventy years' captivity was ended.
"And I will build them, and not pluck them down": And I will plant them, and not pluck them up": Alluding to the building of houses, and planting of vineyards; signifying that they and their families should be built up and continue. Yea, that they should be a habitation for God, and the vineyard of the Lord of hosts, of his planting, and which should remain. This will be more fully accomplished in the latter day. Though it had in part a fulfilment upon the Jews' return from captivity.
Since they willingly submitted to the chastisement God had put on them, God is pleased with them. He will restore them their land again. Their repentance and acceptance of the punishment they deserved, brought them back into the blessings of God. The greatest blessing was the fact that God forgave them. He restored the blessings on them when He removed the curse.
Although this prophecy has provisional application for the returning exiles in the sixth century B.C., it looks far beyond to Israel's ultimate regathering under the terms of the new covenant (see the note on 33:31-34).
They are brand new creatures. God has created a new heart within them. This is a total spiritual renewal within them. It is like the Christians experiencing the new spiritual birth. God wants to fellowship with mankind. He wants to be their God. His holiness will not allow Him to fellowship with them, unless they turn to Him with their whole heart. The curse is gone and the blessings of God are upon them.
Verses 8-10: Those remaining at Jerusalem during the 11 years (597 - 586 B.C.), of Zedekiah's vassal reign would soon face hardship from further scattering to other countries, violent death, famine and disease (compare Jer. 29:17; see 25:9 and note there). These verses quote the curses (of Deut. 28:25, 37; compare 29:18, 22; Psalm 44:13-14), and are also fulfilled in the history of the long dispersion until Messiah returns.
Here follows an explicit meaning of the evil figs, and an application of them to the wicked Jews.
"Surely thus saith the Lord, so will I give Zedekiah the king of Judah": Who was then the reigning king of Judah, Jeconiah's father's brother. Whom the king of Babylon had made king in his stead, and changed his name from Mattaniah to Zedekiah (2 Kings 24:17). Him the Lord threatens to give up to ruin and destruction, or to deliver into the hands of the enemy.
"And his princes, and the residue of them, that remain in this land"": The rest of the inhabitants of Jerusalem that continued in the land of Judea, and were not carried captive.
"And them that dwell in the land of Egypt": Who had fled thither for safety upon the invasion of their land, and besieging their city. All these being like to the bad figs, exceeding evil and wicked, are threatened to be delivered into the hands of their enemies. Though they might think themselves safe and secure where they were.
It appears that Zedekiah was the uncle of Nebuchadnezzar. He was very evil. He was the leader of those that the basket of bad figs represented. We see a rebellious group who would not tolerate the chastisement of the LORD. They had not repented of their evil. Some had fled to Egypt to keep from being captured and they were included in this evil group.
Jeconiah and the captives with him were only carried into Babylon. But these should be scattered one from another into the several parts of the world. The former was carried captive for their good, and it issued in that. But these were carried away for their hurt, to the injury of their persons and properties, and without having any effect upon them to the good of their souls. Though this might begin to be fulfilled by the seventy years' captivity in Babylon, yet it had a more complete fulfilment in the destruction of this people by the Romans. To which these and the following words seem more particularly to refer.
"To be a reproach and a proverb, a taunt and a curse, in all places whither I shall drive them": Their names to be used as a proverb for their riches ill gotten, their falsehood and tricking. And under the curse of God, and the reproach of man, as they are this day (see Deut. 28:37).
They did not repent and the curse was not removed from them. They would be scattered to many different countries. The lands where they lived would look down on them as second-class citizens. The punishment of banishing them to many lands is punishment from God. They would be thought of as outcasts wherever they went.
Meaning not in other lands, where they should be driven, but while in their own land, by which many should perish. And the rest that escaped these dreadful judgments should be carried captive. The Targum is, "I will send those that kill with the sword, etc."
"Till they be consumed from off the land that I gave unto them and to their fathers": So that none of them should be left there to inhabit it, which is now their case. And it is an aggravation of their calamity and punishment, that they are no more the inhabitants of that good land. Which was God's gift to them, and to their fathers before them.
They will not live in the Promised Land any longer. God will drive them out. The sword would cause them to run for safety somewhere else. The famine would send them away in search of food to eat. The pestilence was like locusts that devoured everything in its way. Remember all of this was sent on them by God to drive them out of the land.
"The fourth year of Jehoiakim" (605 B.C.), is also mentioned (in 36:1 and 45:1), and it marked a turning point in Jeremiah's ministry. The Babylonians became the dominant power in the ancient Near East, and Jehoiakim sealed Judah's fate by destroying the scroll of Jeremiah's prophecies and disregarding the warning of the coming judgment.
"First year" (Nebuchadnezzar reigned 605-562 B.C.).
(Chapters 25 to 51), center on God's jurisdiction over the nations and include His special plans for Israel.
We see a final warning to God's people, Judah, here. Jehoiakim was a very evil king. The date set for this is pretty certain since it was the first year of Nebuchadnezzar. This is the date Jeremiah spoke to them, and not the day of the overthrow of Jerusalem.
That is, the word concerned them all, and he spake it to so many of them as he met with in any public assembly at Jerusalem or elsewhere.
Jeremiah was still obedient to God in proclaiming the coming judgement. This prophecy is not just for Judah, but for Jerusalem as well.
"Thirteenth year" (the time is ca. 627-626 B.C.; Josiah ruled in 640-609 B.C.).
"Three and twentieth year": Jeremiah began his ministry in the 13th year of Josiah (compare 1:2), and had been faithful to preach repentance and judgment for 23 years (ca. 605/604
We remember that Jeremiah was just a youth when he began to prophesy the Words of the LORD to these people. He has been faithfully doing exactly what God has told him to do for 23 years. It seems all the warning he has given them has not been heeded.
Not only him, but many others, Micah, Nahum, Zephaniah, and others.
"Rising early and sending them": Not only the prophet, but the Lord himself is said to rise early, and send his prophets to them. Which denotes his great care and concern for this people for their good (see Jer. 7:25).
"But ye have not hearkened, nor inclined your ear to hear": Which is an aggravation of their sin; that whereas they had one prophet after another sent to them, and sent by the Lord himself. And they rising early, being sent to do their message; and yet were not hearkened and attended to.
(See note on 7:13).
Jeremiah is reminding them here, that God had given them ample warning by His prophets. They did not even listen to the prophets much less take a warning from them.
The prophets: this was the substance of their discourses and prophecies, what follows.
"Turn ye again now every one from his evil way": And from the evil of your doings. Repent of sins, and reform from them. Particularly their idolatries, to which they were prone, and are after mentioned.
"And dwell in the land that the Lord hath given unto you to your fathers for ever and ever": That is, the land of Canaan, which was given to them, and their fathers before them, by the Lord. For an everlasting inheritance, provided they behaved towards him right. For they held the possession of it by their obedience to his law. And now, notwithstanding all that they had done, or had been threatened with. Yet, if they repented and reformed, they should still dwell in the land, and enjoy it, and all the blessings and privileges of it.
The message had not changed. God told them over and over to turn from the worship of false gods and He would bless them in the land He had promised them. The land of promise was to be theirs and their children's, unto all generations. The only catch was, that they must stay loyal to God to receive the blessings.
So long as they served the Lord God, they continued in their own land, in the comfortable enjoyment of all the blessings of it. For their government was a theocracy. God was their King; and as long as they served and worshipped him only, he protected and defended them. But when they forsook him, and went after other gods, and served and worshipped them, then they were threatened to be turned out of their land, and carried captive into other lands. And yet, after all, if they returned from their idolatries, and left off worshipping idols, the Lord was ready to receive them kindly, and continue his favors to them.
"And provoke me not to anger with the works of your hands": Their idols, which their own hands made, and then fell down to worship them. Which nothing can be more provoking to God.
"And I will do you no hurt": By sword, or famine, or pestilence, or captivity. Signifying the hurt he had threatened them with should not be done, provided they forsook their idolatrous worship. God does no hurt to his true worshippers; yea, he makes all things work together for their good.
The first commandment God had given them warned them not to worship other gods. God would not permit the worship of any other god. They had even made idols of wood and metal with their own hands, and worshipped them. This was strictly forbidden. God is a Jealous God and would not share His people. The thing that separated them from the heathen people around them, was their worship of the One True God.
Though it was he that spake unto them by his prophets; and though it was so much to their own good and advantage. And the neglect of him and his word were so much to their disadvantage, and even ruin.
"That ye might provoke me to anger with the works of your hands, to your own hurt": Which, though not meaning to do either, yet eventually did both. Both provoked the Lord, and brought destruction upon themselves. For whatever is against the glory of God is to the hurt of man; and whatever provokes him has a harmful effect to them in its consequences.
All of the warnings Jeremiah had brought from God, had not been received. They even tried to kill Jeremiah for bringing them such a message. God's wrath has come up in His face. Now is the time for judgment.
Verses 8-11: Jeremiah had been prophesying for more than 20 years that judgment would fall on Judah if she did not turn from her evil ways and come back to God. Other prophetic contemporaries of Jeremiah included Ezekiel, Daniel, Obadiah, Habakkuk, and Zephaniah. Judah had every opportunity to hear the truth and repent of her sinful ways, but she did not (27:6).
Jeremiah 25:8 "Therefore thus saith the LORD of hosts; Because ye have not heard my words,"
Of armies above and below; and so can do what he pleases in heaven and in earth.
"Because ye have not heard my words": By the prophets, so as to obey them. They had heard them externally, but did not observe to do them.
The Lord refers to "Nebuchadnezzar" as His "servant". The title does not mean that the king had a personal relationship with the Lord, although he did come to acknowledge the greatness of the Lord (Dan. Chapter 4); the Lord was using him merely to carry out His judgment. The Lord controls the hearts of kings (Prov. 21:1), and uses the nations to accomplish His purposes.
"My servant": God used a pagan king, Nebuchadnezzar, to accomplish His will (compare Cyrus in Isa. 45:1).
In the verses above God has told them why they will suffer punishment. In this verse, He describes what some of that punishment will be. The only reason God calls Nebuchadnezzar His servant, is because he is obeying God's command to take the land. Babylon is an evil land, but God is using them to punish His people.
At their festivals, and nuptial solemnities.
"The voice of the bridegroom, and the voice of the bride": Expressing their mutual love unto, and delight in, each other; so agreeable to one another and their friends. Or it may mean those nuptial songs, sung unto them by their friends.
"The sound of the millstones": Either the voice of those that sing at the mill while grinding; or rather the sound of the stones themselves used in grinding. Either in grinding spices for the bride cakes; or rather in grinding corn for common use. And so, denotes the taking away of bread corn from them, and the want of that. The sense is, there should be corn to grind, and so no use of the mill.
"And the light of the candle": At their feasts and weddings, or rather, for common use. Signifying that houses should be desolate, without inhabitants. No light in them, nor work to be done. The whole shows that they should be deprived of everything both for necessity and pleasure. John seems to have borrowed some phrases from hence (Rev. 18:22). In which he appears to have followed the Hebrew text, and not the Greek version. The Targum of the last clause is, "the voice of the company of those that sing at the light of candles."
Compare 7:34; Rev. 18:23.
The normal happenings in a town will not be anymore. Even the light of the candle will go out. Total darkness will prevail. They will have nothing to be happy about when the wrath of God falls upon them.
"Seventy years": Here is the first specific statement on the length of the exile (compare 29:10). This period probably began in the fourth year of Jehoiakim, when Jerusalem was first captured and the temple treasures were taken. It ends with the decree of Cyrus to let the Jews return, spanning from (ca. 605/604 B.C. to 536/35 B.C.). The exact number of Sabbath years is 490 years, the period from Saul to the Babylonian captivity. This was retribution for their violation of the Sabbath law (compare Lev. 26:34-35; 2 Chron. 36:21).
The exile would last for "seventy years". This period represents an entire lifetime, indicated that the generation sent away into exile would not be the same as the one that returned to the land (Num. chapters 13 and 14).
The "seventy years" of captivity have been variously reckoned. Some consider the number 70 to be a mere round number of a normal life span (compare Psalm 90:10; Isa. 23:15). Others take the 70 years to be literal, but differ as to the starting point of the period. The two most widely held dates for the years involved in the prophecy are:
(1) 605-536 B.C., beginning with the captivity of Daniel and ending with the return under Sheshbazzar and Zerubbabel (compare Dan.9:1-2 with 2 Chron. 36:20-23; Ezra 1:1-3); and
(2) 586-516 B.C., from the date of Jerusalem's fall until the rebuilding of the temple by Israel's returning exiles (compare Haggai 1:1-15).
I believe this 70 years of captivity in Babylon to be literal years. It appears that Daniel believed the 70 years to be literal as well.
Daniel 9:1-2 "In the first year of Darius the son of Ahasuerus, of the seed of the Medes, which was made king over the realm of the Chaldeans;" "In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the LORD came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem."
It appears from this, that Daniel knew Jeremiah and had great respect toward his prophecies.
Seventy years accounted from the time that the Jews were carried away in the time of Jeconiah or Jehoiachin (2 Kings 24:15-16). This was fulfilled by Darius the king of Persia (Dan. 4:31). Of these seventy, Nebuchadnezzar reigned thirty-six (2 Kings 25:27), Evil-merodach thirty-two, and Belshazzar at least two (Dan. 8:1). Though God, who's all the creation is, and who is the Lord of all the hosts of his creatures, doth often make use of heathens and other wicked men to punish his own people. Yet he will at last punish them too. And ordinarily when he does punish them, it is with a more severe and grievous destruction than that by which he punished his people (Isa. 27:7). Thus, he threatens to make the Chaldeans a perpetual desolation.
This is speaking of a time after the 70 years that God will destroy Babylon. It will never be rebuilt. The perpetual desolations speak of an eternity of rubble. This could be speaking of the rule of Nebuchadnezzar, or of the city of Babylon in its entirety.
"All the nations": Jeremiah prophesied judgments on surrounding nations (compare chapters 46 to 49), while Babylon is the focus of judgment (in chapters 50 and 51).
We have discussed before that a statement made by God is going to happen. It may not happen as quickly as we expect, but it will happen. Jeremiah was not speaking his own words. He was speaking the Words of God.
"Serve themselves of them": The Babylonians, who made other nations their slaves, would become the servants of nations.
God does not overlook the actions of countries against His chosen people. We discussed in an earlier lesson, where the Babylonians had gone too far with their cruelty during the overthrow of Jerusalem. God takes vengeance on those who are against His people.
Verses 15-28: The Lord's judgment of the nations is pictured as a "wine cup of this fury", and the nations would stagger and reel under its power (51:7; Rev. 14:10). This judgment would fall on the nations and then on "Sheshach", a code word for Babylon that involves substituting the last letters of the Hebrew alphabet for the first. The precise reason for using it is not clear.
"Take the wine cup": A symbol for stupefying judgments (verse 16).
This is a symbolic thing that Jeremiah is to do. Jeremiah did warn each of them of the justice of the LORD God of Israel. The fury of God has always been against those who are against the Israelites.
The sword that God sends among them is in judgement. This sword of the Lord could be the natural elements like lightning, but it probably is speaking of war. They drink, in the verse above, just means they received the punishment God spoke upon them.
"Made all the nations... drink": Obviously Jeremiah could not visit all the places (listed from verses 18-26), but in this vision he acted as if representatives from all those nations were present so he could make them drink in the message of wrath (verse 27), and understand there was no escape (verses 28-29).
This is not speaking of a literal cup, but is speaking of the message Jeremiah brought to them and repeated over and over, until they received it unto themselves. The nations, plural, is speaking of all the lands around who had come against God's people.
Which are mentioned first, because God's judgments began with them, as they usually do with the house of God (1 Peter 4:17). And even now began. For this very year, in which this prophecy was delivered, Nebuchadnezzar came up and besieged Jerusalem, and carried away some captives (Dan. 1:1). This was the beginning of what afterwards were more fully executed.
"And the kings thereof, and the princes thereof": The Kings Jehoiakim, Jeconiah, and Zedekiah, with those of their families, the princes of the blood, and their nobles.
"To make them a desolation, an astonishment, a hissing, and a curse": To strip them of their crowns and kingdom, of their wealth, and riches, and honor, and bring them into slavery and bondage. So that they became an astonishment to some, to see the change that was made in them. And were hissed, stand cursed by others.
"As it is this day": Which is added, either because of the certainty of it, or because it began to take place this very year. Though more fully in Jeconiah's time, and still more in Zedekiah's. Or rather this clause might be added by Jeremiah after the captivity; or by Baruch, or by Ezra. Or whoever collected his prophecies, and put them into one volume (as Jer. 52:1), seems to be added by another hand.
Jeremiah 25:19 "Pharaoh king of Egypt, and his servants, and his princes, and all his people;"
Who is mentioned first after the kings of Judah. Not only because the Jews were in alliance with Egypt, and trusted to them; and therefore this is observed, to show the vanity of their confidence and dependence. But because the judgments of God first took place on the king of Egypt. For in this very year, in which this prophecy was delivered, Pharaoh-necho king of Egypt was smitten by Nebuchadnezzar (Jer. 46:2). Though the prophecy had a further accomplishment in Pharaoh-hophra, who was given into the hands of his enemies as foretold (Jer. 44:30).
"And his servants, and his princes, and all his people": His menial servants, his domestics, and his nobles and peers of the realm, and all his subjects. It expresses an utter destruction of the kingdom of Egypt. And the particulars of it may be the rather given, to show the vain trust of the Jews in that people.
Not the Arabians, who are mentioned afterwards (Jer. 25:24); but rather a mixed people in the land of Egypt, such as came out of it along with the Israelites. Or were near it, and bordered upon it, as the Targum; which renders it, all the bordering kings. Or rather a mixture of people of different nations that dwelt by the sea coasts, either the Mediterranean, or the Red sea, as others think.
"And all the kings of the land of Uz": Not the country of Job, called by the Greek's Ausitis, as the Vulgate Latin version. But rather a country of Idumea, so called from Uz the son of Dishan, the son of Seir (Lam. 4:21).
"And all the kings of the land of the Philistines": The petty kings of it, called the lords of the Philistines elsewhere, who were great enemies to the people of the Jews. The prophecy of their destruction (is in chapter 47), and whose principal cities are next mentioned.
"And Ashkelon, and Azzah, and Ekron, and the remnant of Ashdod": Of Ashkelon, and the sword in it, and ruin (see Jer. 47:5). "Azzah" is the same with Gaza, whose destruction is also foretold in (Jer. 47:1; see Acts 8:26). "Ekron" was another of the cities of the Philistines (see 1 Sam. 5:10). And "Ashdod" is the same with Azotus, another of their cities (Acts 8:40). Called "the remnant of Ashdod", because the remains only of a once very strong and fortified place. But was so weakened and wasted by Psammetichus, king of Egypt, in a blockade of it, for the space of nine and twenty years, before he took it, that when he had got in it, it was but as the carcass of a city, to what it was before.
Jeremiah 25:21 "Edom, and Moab, and the children of Ammon,"
All well-known and implacable enemies of Israel. The Edomites descended from Esau; and the Moabites and Ammonites from Moab and Ammon, the two sons of Lot by his daughters. Their destruction is prophesied of in the forty eighth and forty ninth chapters.
Two very ancient cities in Phoenicia, frequently mentioned together in Scripture, being near each other. Their ruin is foretold in (Jer. 47:4).
"And the kings of the isles which are beyond the sea": Which some understand of Greece and Italy; others of Rhodes, Cyprus, and Crete, and other islands in the Mediterranean Sea. The Cyclades, as Jerom: but the words may be rendered, "and the kings of the country by the seaside"; and may design those that dwell upon the coast of the Mediterranean Sea.
Jeremiah 25:23 "Dedan, and Tema, and Buz, and all [that are] in the utmost corners,"
These seem to be places in Edom or Idumea, of whose destruction Jeremiah prophesies in (Jer. 49:7). Or rather in Arabia and Mesopotamia. Jerom reckons them among the Ishmaelites and Saracens. The persons from whom they descended are mentioned in (Gen. 22:21).
"And all that are in the utmost corners": That is, either of the above countries, or of the whole earth. Or "all that had their hair shorn"; or the corners of their beards; which Jerom says is applicable to the Saracens.
Of Arabia Petraea.
"And all the kings of the mingled people that dwell in the desert": The other Arabians or mixed people that dwell in Arabia Deserts, as the Scenites, Nomades, Kedarenes, and others. And so the Targum, "and all the kings of the Arabians, that dwell in tents in the desert." Of these, see the prophecy in (Jer. 49:28).
Of Arabia Felix, so called from Zimran, a son of Abraham by Keturah (Gen. 25:2).
"And all the kings of Elam": Or Persia; who are prophesied against in (Jer. 49:34).
"And all the kings of the Medes": Who commonly go together with the Persians.
All under the government of the Chaldeans (or as others), all those princes that have dominions between the north and east.
"All the kingdoms of the world, which are upon the face of the earth": That is, in those parts of the world which were at that time known, with whom there was ordinary commerce.
"And the king of Sheshach shall drink after them": And the king of Babylon, who was last of all to drink of this cup of the Lord's fury. That he is here meant is plain from (Jer. 51:41), where Sheshach is thus interpreted. But why Babylon is called Sheshach is a harder question, and not easily resolved. Those who think the prophet gives Babylon here another name to avoid his hatred or disgust for the king of Babylon, at this time their enemy, doesn't consider the usual courage of this prophet.
(See the note on 51:41).
We see the far reaching effect of the prophecy of Jeremiah in this. All of those listed above and in fact, the entire unsaved world had been warned of Jeremiah of the judgement of God.
To the several nations before mentioned, prophesied against.
"Thus saith the Lord of hosts, the God of Israel": The Lord of armies, above and below, the Sovereign of the whole universe. But in a special and peculiar manner the God of Israel.
"Drink ye, and be drunken, and spew, and fall, and rise no more": As is sometimes the case of drunken men. They drink till they are quite intoxicated; and become drunk, and then they spew up what they have drunk. And, attempting to walk, fall, and sometimes so as never to rise. Not only break their bones, but their necks, or fall into places where they are suffocated, or in one or other, where they lose their lives. So it is signified, that these nations should drink of the cup of God's wrath and fury. Or his judgments should come upon them in such a manner as that they should be obliged to part with all their riches, power, and authority. And should fall and sink into such a ruinous condition, as that they should never be able to go a prosperous one.
"Because of the sword that I will send among you": By which they should be destroyed. The Targum joins this with the preceding clause, thus, "and ye shall not rise from before those that kill with the sword, whom I send among you."
The "cup" is often used as a symbol of divine judgment (Psalm 75:8; Isa. 51:17, 22; Ezek. 23:31-34; Rev. 14:10; 16:19). Christ drank the cup of divine wrath against sin for all men (compare Mark 10:38; 14:36; John 18:11). For cup as a sign of divine blessing (see Psalms 23:5; 116:13).
The warning brought to all of them, is spoken of as the cup. God has given Jeremiah the commission to tell them all and if they do not take heed, to tell them again, until they do believe.
"City ... called by my name": Jerusalem (compare Dan. 9:18).
This reaches to the time of the end, when the wrath of God will be poured out on all the world who have not taken heed to His warning. God destroyed His beloved Jerusalem, because of their evil. He will do no less to all the world who follow after false gods. Those who are faithful to God and Him alone, will be spared the wrath of God. All who reject Him as their Savior and Lord, will suffer the wrath of God. Judgement begins at the house of God. Then God punishes the others.
Verses 30-33: While embracing the judgments soon to come to Judah and other nations, this has end-time language ("one end of the earth to the other"), and must be ultimately fulfilled in the time of tribulation (described in Rev. chapters 6 to 19).
What follows, as well as declare all that is before spoken concerning the cup of fury all nations must drink of.
"The Lord shall roar from on high": From, heaven, like a lion, in violent claps of thunder. Or in such dreadful dispensations of his providence, as will be very amazing and terrifying.
"And utter his voice from his holy habitation": From heaven, as before. And though it will be terrible, yet quite consistent with his holiness and justice.
"He shall mightily roar upon his habitation": The temple at Jerusalem, where he had his residence. But now should be deserted by him, and feel the effects of his wrath in the destruction and desolation of it. Or rather, since the address is made to the nations of the world, and not to the Jews. It may be rendered, "in" or "out of his habitation". And so designs heaven, as before. And all these expressions are intended to show both the certainty and terribleness of the dispensation.
"He shall give a shout, as they that tread the grapes, against all the inhabitants of the earth": Or, "answer a shout"; give the onset for battle against the inhabitants of the earth, as the general of an army. Which is accompanied with a shout, like that which is made by workmen treading in the wine press. To encourage one another to go on the more cheerfully in their work.
Look with me at the following Scripture which is about the same thing.
Revelation 14:19-20 "And the angel thrust in his sickle into the earth, and gathered the vine of the earth, and cast [it] into the great winepress of the wrath of God." "And the winepress was trodden without the city, and blood came out of the winepress, even unto the horse bridles, by the space of a thousand [and] six hundred furlongs."
Wars, and rumors of wars, everywhere, till the cup has gone round, and all nations have drank of it. And have felt the power of divine wrath for their sins.
"For the Lord hath a controversy with the nations": Will enter into a judicial process with them. Will litigate the point with them, and try it openly; that it may be seen who is in the right, and who in the wrong.
"He will plead with all flesh": Or enter into judgment with them, as Kimchi. Or reprove them in judgment as Jarchi. He will be too many for them; he will carry his case, overcome them in judgment, and reprove and condemn them. Or the words may be rendered, "he will be judged by all flesh". He will submit it to the judgment of the whole world, if it is not a righteous thing in him to do what he is about to do, and will do. He will make it clear and manifest that he does nothing unjustly, but all according to the strict rules of justice and equity.
"He will give them that are wicked to the sword, saith the Lord": To be destroyed by it, and none but them. And seeing they are such that deserve it, he is not to be charged with unrighteousness in so doing.
Verses 32-33: The judgment of Judah, the nations and Babylon in history prefigures the final judgment and the great battle that will overtake the entire earth in the end times (Isa. 34:2-3). The empire of Antichrist is described as "Babylon the Great" (in Revelation chapters 17-19). In the Battle of Armageddon, the Antichrist will be the leader (Rev. 19:19), and his armies are defeated by the word of Christ, "a sharp sword" (Rev. 19:15, 21).
Begin in one nation, and then go on to another. First in Judea, and then in Egypt; and so on. Like catching distemper, or like fire that first consumes one house, and then another. And thus shall the cup go round from nation to nation, before prophesied of. So beginning at Judea, one nation after another was destroyed by the king of Babylon. Then he and his monarchy were destroyed by the Medes and Persians. And then they by the Macedonians; and then the Greeks by the Romans.
"And a great whirlwind shall be raised up from the coasts of the earth": Or "from the sides of it"; that is, "from the ends of it". As the Targum, which paraphrases it, "and many people shall come openly from the ends of the earth;". This was first verified in the Chaldean army under Nebuchadnezzar, compared to a whirlwind (Jer. 4:13). And then in the Medes and Persians under Cyrus. And after that in the Greeks under Alexander. The great and last of all in the Romans under Titus Vespasian.
This is not just speaking of a local happening but is speaking of worldwide judgement that comes on all the earth. Mankind has a choice to repent and turn to God or face the horrible happenings we are reading about here.
That those who should be slain by commission from the Lord in this time of his judgments should be in all places. And so numerous, that there should be none left to lament for or to bury the dead. But the dead bodies should lie and rot upon the surface of the earth, and be as muck to it (see the like phrases, Jer. 16:4).
Just as we have been reading of how Jerusalem was attacked and many died, so is this speaking of massive death. When Babylon took Jerusalem, there was no time to bury the dead, they were left for the vultures and the wild animals. This is speaking of the same thing on a more massive scale. It is even on a global scale.
Here he returns to the Jews and their rulers, using the same image (as in Jer. 25:30).
"Wallow yourselves": Cover yourselves as thickly with ashes, in token of sorrow, as one who rolls in them (Jer. 6:26; Ezek. 27:30).
"Principal of the flock": Leaders. The Septuagint translates "rams," carrying out the image (compare Isa. 14:9, Zech. 10:3).
"Days of your slaughter ... dispersions": Rather, "your days for slaughter (that is, the time of your being slain). And your dispersions (not "of your dispersions"), are accomplished (are come)."
"Pleasant vessel": Ye were once a precious vessel, but ye shall fall, and so be a broken vessel (see Jer. 22:28). Your past excellency shall not render you safe now. I will turn to your disgrace whatever glory I conferred on you.
This is just speaking of all of those who have represented God upon this earth. "Wallowing in the ashes" just shows extreme mourning for the things happening. The shepherd is speaking of the preacher or prophet, who has led a group of people. This howling is the same as that (in Revelation chapter 18), when Babylon the great falls. Babylon is symbolic of all of the evil in the land. Babylon is not only a city, but is symbolic of all evil. The terribleness on the unrepentant people has come.
Or, "and flight shall perish from the shepherds. Though they may attempt it, they shall not be able to accomplish it. Neither the dignity of their persons, the greatness of their power, or the abundance of their riches, would make a way for them. Their enemies being so numerous, powerful, and watchful.
"Nor the principal of the flock to escape": This was particularly verified in Zedekiah and his princes (Jer. 39:4). The Targum is, "and the house of fugitives shall perish from the kings, and deliverance from the mighty of the people."
Just as Jeremiah was there in Jerusalem to see the destruction, these shepherds will see the destruction also.
Or of the kings, as the Targum.
"And a howling of the principal of the flock, shall be heard": Of the mighty of the people, as the same. What is before called for is here represented as in fact, because of the certainty of it.
"For the Lord hath spoiled their pasture": Their kingdoms, provinces, cities, and towns. Or their people, as the Targum, among whom they lived, and by whom they were supported. Still keeping up the metaphor of the shepherd and flock. This the Lord is said to do because he suffered it to be done. Yea, ordered it to be done, as a punishment for their sins.
The ministers will not cease praying, even though the flock is scattered with no pasture to feed in.
Jeremiah 25:37 "And the peaceable habitations are cut down because of the fierce anger of the LORD."
Or, "their peaceable ones", as the Targum. The palaces and stately dwellings, in which they lived in great pomp and prosperity and in great peace, plenty, and safety, are destroyed by the enemy, and are laid waste, and become desolate. Yea, even those that lived peaceably and quietly, and neither were disturbed themselves, nor disturbed others. Yet, as is usual in times of war, share the same fate with their neighbors, who have been more troublesome and molesting.
"Because of the fierce anger of the Lord": Or "from before it, from the face of it"; shall be destroyed by it, that being displayed. And using enemies as instruments in the destruction of them. Sin is the cause of God's wrath and fierce anger. And his wrath and anger the cause of the destruction of men and their habitations.
The peaceable habitations would be the pastures they fed in. It could also mean the church. The fierce anger of the LORD against those who worshipped false gods is destroying everything. This heaven and this earth will pass away.
"Covert" in the verse above, means lair, den, pavilion, or tabernacle. A lion who leaves his lair is looking for something to kill and eat. This explains the fierceness of the anger of God upon the church and its people who have committed spiritual adultery.
Verses 26:1 - 45:5: The recurring theme in this section of the book is that Judah did not listen to, obey, or heed the Word of the Lord (26:5; 29:19; 32:33; 34:14-17; 36:31; 37;1-2, 14; 40:3; 42:13, 21; 43:7; 44:16, 23).
(In verses 1-24), this message, delivered around the time that Jehoiakim came to the throne in 609 B.C., is likely Jeremiah's temple sermon recorded (in chapter 7).
"In the beginning": The time was 609 B.C. The message is about 4 years earlier (than that in 25:1 and about 11 years before 24:1).
(Chapters 26 to 45), focus on Israel's place among the nations. Scholars disagree as to whether the (details of chapter 26), are to be connected with the temple discourse (in chapters 7 to 10). Whether or not this chapter is directly related to the same occasion as those messages, the theme is largely the same: unless the citizens of Jerusalem repent, the mere presence of the temple in their midst will not guarantee their survival. Rather, God's chastening Judgment will be as certain as that of Shiloh (verse 6; compare 7:12), the earlier lodging place of the tabernacle (see the notes on 1 Sam. 4:3; 7:1-2).
Jehoiakim reigned many years, and all through his reign Jeremiah brought warnings from God of impending danger if they did not repent. We have already noticed that the chapters in Jeremiah are not in chronological order. Some of the chapters we have already studied came at the end of the reign of Jehoiakim's reign. For our study here, it is not important when something happened, just to know that it did. We are not doing a chronological study, we are doing a spiritual study. The Word from the LORD came through the mouth of Jeremiah.
"Stand in the court": This was the largest public gathering place at the temple.
The court of the LORD's house is the same as the outer court of the temple. Three times a year, all the Hebrews from around Jerusalem came to the temple to worship. This would have included all of Judah, as well as Benjamin. When they came to worship, Jeremiah was to stand and give the exact words the LORD had put into his mouth to say. He was not to alter the Word in any way. "Diminish" means shave off or remove. We must not water down God's Word.
Verses 3-7: At this point in Jeremiah's ministry, it was still possible for Judah to run from their sinful ways and to avoid the judgment the Lord planned. One of Israel's central confessions about the Lord was that He was "merciful and gracious, longsuffering, and abounding in goodness" (Exodus 34:6; Isa. 1:16-19).
And obey; which is expressive not of ignorance and conjecture in God, but of his patience and long suffering. Granting space and time for repentance, and the means of it; which disregarded, leave without excuse.
"And turn every man from his evil way": His series and course of life, which was evil, and was the case of everyone. So that as their sin was general, the reformation ought to be so too.
"That I may repent me of the evil which I purpose to do unto them": Or "am thinking", or "devising to do unto them". Which repentance must be understood not of a change of mind, but of the course of his providence towards them, which, by his threatening, and some steps taken, portended ruin and destruction. Yet, in case of repentance and reforming, he would change his method of action agreeably to his will.
"Because of the evil of their doings": This was the reason why he had threatened them with the evil of punishment, because of the evil of their actions. Which were breaches of his law, and such as provoked the eyes of his glory.
This seems as if it is very repetitious and it is. We must remember however, that God is patient and kind. He wants to make sure all of them have been warned, and have had plenty of time to repent and turn from their wicked ways.
2 Peter 3:9 "The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance."
The desire of God's heart, is that they will repent. They deserve to die for the evil they have done, but God wants them to repent and be saved. I love the following promise God made His people.
2 Chronicles 7:14 "If my people, which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways; then will I hear from heaven, and will forgive their sin, and will heal their land."
What follows is the substance of the prophecy, and the sum of the sermon or discourse he was sent to deliver, without diminishing a word of it.
"Thus saith the Lord, if ye will not hearken to me, to walk in my law which I have set before you": First by Moses, by whose hands it was given to their fathers; and by the prophets, the interpreters of it to them. Before whom it was set as a way for them to walk in, and a rule to walk by. A directory for them in their lives and conversations. And which continues to be so, as it is set before us Christians by our King and Lawgiver Jesus Chris. Though not to obtain righteousness and life by the works of it; which should not be sought for, nor are attainable thereby.
The interpretations they give of the law. The doctrines they deliver; the exhortations, cautions, and reproofs given by them in the name of the Lord, whose servants they were. And therefore, should be hearkened to; since hearkening to them is hearkening to the Lord himself, in whose name they speak, and whose message they deliver.
"Whom I sent unto you, both rising up early and sending them": They had their mission and commission from the Lord. And who was careful to send them early, if they might be instruments to do them good and prevent their ruin. They had the best of means, and these seasonable, and so were left without excuse.
"But ye have not hearkened": Neither to the Lord, nor to his prophets. But went on in their own ways, neglecting the law of the Lord and the instructions of his servants.
Where the Ark was until it was taken by the Philistines; and then the Lord forsook his tabernacle there (Psalm 78:60). And so, he threatens to do the like to the temple at Jerusalem, should they continue in their disobedience to him (Jer. 7:12; 7:14).
"And will make this city a curse to all the nations of the earth": That is, the city of Jerusalem, which should be taken up, and used proverbially in all countries. Who, when they would curse anyone, should say, the Lord make thee as Jerusalem, or do unto thee as he has done to Jerusalem.
Like Shiloh": The former dwelling place of God before Jerusalem (compare 7:12 and see note there).
This was a stiffnecked people who would not hear the Word God had sent them by His prophet Jeremiah. Much of this was said to the priests in the temple area, and they did not accept it at all. They wanted everyone to believe they were the voice speaking for God. They not only did not hear themselves, but caused others not to hear also. Shiloh had been the earliest location of the sanctuary and had been destroyed, because of unrepentant sin of the people. It appears the Philistines had destroyed it. God is trying to make it clear that the sanctuary was to remain only as long as true worship was going on.
The following verses through chapter 29 deal with Jeremiah's controversy with a corrupt officialdom and priesthood.
We see that Jeremiah boldly brought the Truth God had revealed to him. He did not make it lighter just because the priests were listening. They all heard the prophecy.
Verses 8-9: The people, "priest", and "prophets" call for Jeremiah's death for preaching against the temple. They likely believed that Jeremiah should be executed as a blasphemer or false prophet for daring to speak against the Lord's house, as was Jesus (Lev. 24:16; Deut. 18:20; Mark 14:58).
Jeremiah is accused of being a lying prophet who had not only spoken without divine authority but who functioned outside of the will of God. These charges constituted a capital offense (Deut. 18:20-22). Only the protests of the people (verse 16), and the special interceding of important friends (verse 24), saved Jeremiah from death at this time. Another true prophet did feel the weight of the king's wrath (verses 20-23).
They waited until Jeremiah stopped speaking and then they grabbed him. They wanted to kill him, because they did not like the message he brought. Priests and those in authority, did not like the message Jesus brought either and they did kill His body. Death was the penalty for blasphemy, or for pretending to be a prophet when you weren't.
Made use of his name in declaring a falsehood, as they would have it. This was the crime: had he said what he thought fit to say in his own name, they suggest it would not have been so bad. But to vent his own imaginations in the name of the Lord, this they judged wicked and blasphemous, and deserving of death. Especially since what he said was against their city and temple.
"Saying, this house shall be like Shiloh": Forsaken and destroyed; that is, the temple.
"And this city shall be desolate without an inhabitant?" So, they wrested his words; for this he did not say, only that it should be a curse to all the nations of the earth.
"And all the people were gathered against Jeremiah in the house of the Lord": Besides those that were in the temple that heard him. Others, upon a rumor that he was apprehended by the priests, and prophets, and people in the temple, got together in a mob about him. Or, they were "gathered to" him; to hear what he had to say in his own defense. And it appears afterwards that they were on his side (Jer. 26:16).
The reason he had prophesied is because God told him to. He had no choice in the matter. The priest had a great deal of authority over the people at this time. They usually went along with his decision. He wanted Jeremiah killed because Jeremiah made him look bad before the people. These people including the priest, were so full of sin that they did not recognize the sin.
The tumult there was in the temple. These were the princes of the blood, or the nobles of the realm, particularly the courtiers, and who were of the king's private council. Or else the great Sanhedrim, consisting of seventy persons, and were the chief court of judicature. By which it should seem that they were the king's courtiers, and counsellors, and officers of state. Unless in those times the Sanhedrim sat there. From hence they came up to the temple, where Jeremiah and the priests, etc. were, which, being built on a hill, was higher than the king's palace. And therefore are said to "come up" to it.
"And sat down in the entry of the new gate of the Lord's house": As a court of judicature, to hear and try the cause between the prophet and his accusers. This gate of the temple is thought to be the higher gate, which Jotham built (2 Kings 15:35). The Targum calls it the eastern gate; and so Kimchi says it was. And that it was called the new gate, according to the Rabbins, because there they renewed the constitutions and traditions. Though he thinks the better reason is, because newly repaired, or some new building was added to it. Jarchi also says it was the eastern gate; and gives this reason for its being called new. That when Jehoiakim was carried captive along with some of the vessels of the temple, that Nebuchadnezzar's army broke the eastern gate. Which Zedekiah afterwards repaired, and made new. But if so, it is here called new by an anticipation; or this account was written after that time.
They were just about to try to convict Jeremiah when the princes came up. The princes were the ones who usually tried the people on charges. They have come to the rescue of Jeremiah. The entry of the new gate was where trials were conducted.
The priests and the prophets were the accusers. The princes were the court before whom the cause was brought. And the people were the hearers of it. Though it does not seem as if they were a sort of jury, or had any vote in determining. Though they sometimes had in instigating a court, and the judges of it, to take on the side of the question they were for.
"Saying, this man is worthy to die": Or, "the judgment of death is to this man". He is guilty of a capital crime, and judgment ought to be given against him, and he be condemned to die.
"For he hath prophesied against this city. The city of Jerusalem. Saying that it should be a curse to other nations. Or, as they interpreted it, that it should be utterly destroyed, and become desolate, and none should inhabit it.
Jeremiah was accused of treason (compare Paul's arrest in Acts: 21:27-28).
This was not a good reason for killing Jeremiah. The duty of a prophet was to speak whatever God had put in his mouth. Had he been a false prophet, then they could have accused him. They had no proof he was a false prophet, only that he prophesied against the city.
"Spake Jeremiah": Leaders and people threatened to kill him (verse 8). The prophet defended himself while in extreme danger. He did not compromise, but displayed tremendous spiritual courage. He was ready to die (verse 14), yet warned the crowd that God would hold the guilty accountable (verse 15).
Jeremiah speaks in his own behalf here. He is saying, if you kill me, you are coming against God who sent me.
Make them good; leave your evil ways, and walk in good ways. Forsake your evil works, and do good works.
"And obey the voice of the Lord your God": And that because he is your God, as well as what his word directs to is good, and for your good.
"And the Lord will repent him of the evil that he hath pronounced against you": Will do as men do when they repent, change their method of acting, and manner of behavior. So the Lord is said to repent or turn, when he changes the method and conduct of his providence towards men, though he never changes his mind or counsel.
Jeremiah had the boldness of the LORD. He tells them again to repent. We see that Jeremiah does not alter his message at all, even in the face of death. He still warns them to repent.
In their power, as they were the chief court of judicature. And to whom it belonged to judge of prophets, and to acquit or condemn them, as they saw fit. Wherefore he submits to their authority.
"Do with me as seemeth good and meet unto you": He was not careful about it. He readily submitted to their pleasure, and should patiently endure what they thought fit to inflict upon him. It gave him no great concern whether his life was taken from him or not. He was satisfied he had done what he ought to do, and should do the same, was it to do again. And therefore, they might proceed just as they pleased against him.
In this Jeremiah is saying, you may kill my body, but I will not alter the message God sent to you. Look with me at what Jesus said about fear of man.
Matthew 10:28 "And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell."
Telling God's Truth is more important to him than physical life.
Take this along with you, and then do as you will. That if ye take away my life on this account, you may depend upon it. Nothing is more certain than this.
"Ye shall surely bring innocent blood upon yourselves, and upon this city, and upon the inhabitants thereof": That is, the guilt of innocent blood, which would cry for vengeance upon them that brought the accusation, and insisted upon his being brought in guilty. And upon those that sat in judgment, and condemned him. And upon all the inhabitants of the city of Jerusalem, who should agree to the putting him to death.
"For of a truth the Lord hath sent me unto you to speak all these words in your ears": And therefore I am no false prophet, and am clear of the charge brought against me. And have said nothing but what I had a mission and an order from the Lord for, of which you may assure yourselves. And therefore, he will avenge my blood, should it be shed on that account. So that you will only increase your guilt, and add to that great load that lies upon you, and will be your ruin, unless you repent and reform.
"Put me to death" (compare Matt. 23:31-37).
Jeremiah is innocent of any wrong doing and he tells them so. He boldly says again, God sent him to bring this message to them. Their sins are already bad enough, without killing an innocent prophet of God.
Hearing Jeremiah's apology for himself, by which it appeared that he was to be justified in what he had done, took his part, and acquitted him. And the people, who before were on the side of the priests and false prophets; yet hearing what Jeremiah had to say for himself, and also the judgment of the princes, took his part also. And joined with the court in an address to the priests and prophets, who were the chief accusers. And who would willingly have had him brought in guilty of death.
"This man is not worthy to die. Or, "the judgment of death is not for this man". We cannot give judgment against him; he is not guilty of any crime deserving death (see Jer. 26:11).
"For he hath spoken to us in the name of the Lord our God": Not in his own name, and of his own head; but in the name of the Lord, and by his order. And therefore, was not a false but a true prophet. What methods they took to know this, and to make it appear to the people, is not said. Very probably the settled character of the prophet and their long acquaintance with him, and knowledge of him. His integrity and firmness of mind; the plain marks of seriousness and humility, and a disinterested view, made them conclude in his favor.
The princes and the people believed what Jeremiah had to say. The priests and the false prophets had been bringing an entirely different message and this made them look bad. The people believed Jeremiah is a prophet of God speaking the Words of their God to them.
Verses 17-19: Elders ... spake": These spokesmen cited the prophet Micah (compare Micah 3:12), who before and during Hezekiah's reign (ca. 715 - 686 B.C.), prophesied the destruction of Jerusalem and its temple. They reasoned that because they didn't kill Micah, God rescinded the judgment. They must not kill Jeremiah so God might change His mind. Micah's prophecy and Jeremiah's would come true in time.
The same with the princes. Some of the court, who rose up as advocates for the prophet.
"And spake to all the assembly of the people": To justify the vote of the court, and to confirm the people in a good opinion of it, by giving them examples and instances of the like kind.
"Saying" (as follows).
The elders speak for the people. They are their spokesmen.
Very openly and publicly, and just as Jeremiah had done (Jer. 26:2).
"Saying, thus saith the Lord of hosts, Zion shall be ploughed like a field, and Jerusalem shall become heaps": Mount Zion, on part of which the temple was built, and on the other the city of David, together with the city of Jerusalem, should be so demolished. As that they might be ploughed, and become a tillage. As the Jews say they were by Terentius, or Turnus Rufus, as they call him, after their last destruction by the Romans.
"And the mountain of the house as the high places of the forest": Covered with grass and shrubs, and thorns and briers. Even Mount Moriah, on which the temple stood, which is designed by the house. And so, the Targum calls it the house of the sanctuary. Now this was saying as much against the city and temple as Jeremiah did. And was said in the days of a good king too. Who encouraged reforming, and carried it to a great pitch (see Micah 3:12).
In Micah 3:9, we see the prophecy that is spoken of here (read all of it from verse 9 to the end of the chapter). Hezekiah let him speak because he tried to do right in God's sight.
No, they did not. Neither the king, by his own authority; nor the Sanhedrim, the great court of judicature, for the nation. They never sought to take away his life, nor sat in council about it. They never arraigned him, and much less condemned him.
"Did he not fear the Lord, and besought the Lord": That is, Hezekiah. He did, as knowing that Micah was a prophet of the Lord, and sent by him. Wherefore he received his prophecy with great awe and reverence, as coming from the Lord. And made his supplications to him that he would avert the judgments threatened.
"And the Lord repented of the evil which he had pronounced against them?" The king and his people, the city and the temple. And so, the threatened evil came not upon them in their days.
"Thus might we procure great evil against our souls": Should we put Jeremiah to death? It is therefore much more advisable to do as Hezekiah did, pray unto the Lord to avert the threatened evil, or otherwise it will be worse with us. This precedent is urged to strengthen the decree of the council in favor of Jeremiah.
Most of them should have been very familiar with this, since it happened just a few years earlier in their own land. This example should surely make them think twice before killing Jeremiah. They knew if he were of God, they would be damning themselves. The elders have made a good point.
Verses 20-24: Jehoiakim's execution of the prophet "Urijah" in the scene that follows reflects his wickedness and hostility toward the Word of God. An angry response to the preaching of God's Word is often the reflection of a guilty conscience. Urijah's only crime was faithfully proclaiming the same message of judgment as Jeremiah. Jesus would later remind Israel that they were guilty of the blood of the prophets from Abel to Zechariah (Luke 11:47-51).
Uriah, like Micah and Jeremiah, had warned of doom on Jerusalem, speaking in Jehoiakim's day only a bit earlier than Jeremiah's present warning (609 B.C.). He was executed. The decision could have gone either way since there was precedent for killing and for sparing.
These are not the words of the same persons continued. Because the following instance is against them. But of some other persons in the Sanhedrim, who were on the side of the priests and prophets. Who in effect said, why tell you us of an instance in Hezekiah's time, when there is so recent a one in the present reign. Of a man that prophesied just as Jeremiah has done, and was put to death, and so ought he? After this manner Kimchi interprets it; and so Jarchi, who adds, that it is so explained in an ancient book of theirs, called Siphri. Though some think they are the words of the same persons that espoused the prophet's cause. And observe the following instance with this view. That whereas there had been one prophet of the Lord lately put to death for the same thing, should they take away the life of another, it would be adding sin to sin, and bring great evil upon their souls. And it might be observed, that Hezekiah prevented much evil by the steps he took. Whereas, should they proceed as they had begun in the present reign, they might expect nothing but ruin. Which they might easily see with their own eyes was coming upon them. Others are of opinion that this instance is added by the penman of this book, either the prophet himself or Baruch, to show the wonderful preservation of him. That though there had been very lately a person put to death for the very same thing, yet he was preserved through the good offices of a person mentioned at the close of the chapter. And which seems to make this account probable. The name of the prophet was:
"Urijah the son of Shemaiah of Kirjath-jearim": Which was a city of Judah (Joshua 18:14). But who he was is not known, there being no account of him elsewhere.
"Who prophesied against this city, and against this land, according to all the words of Jeremiah": Just as he had done, in much the same words, if not altogether. So that their case was similar.
Either his courtiers, or his soldiers, or both.
"And all the princes, heard his words": The words of the Prophet Urijah. Not with their own ears very probably, but from the report of others.
"The king sought to put him to death": As being a messenger of bad tidings, tending to dispirit his subjects, and allay the joy of his own mind upon his advancement to the throne.
"But when Urijah heard it, he was afraid, and fled, and went into Egypt": Which some understand as caution within him. But rather it was the effect of lacking courage and cowardice. It seems to show want of faith and confidence in the Lord. And the fear of man, which brings a snare. And besides, it was no piece of prudence to go to Egypt. Whatever it was to flee; since there was such an alliance between the kings of Egypt and Judah. And the latter, though dependent on the former. Yet the king of Egypt would easily gratify him in delivering up a subject of his, and a person of such a character.
"Elnathan": A high ranking official who on another occasion sided with Jeremiah (compare 36:12, 25).
Having found him, they seized him, and brought him away, with the leave of the king of Egypt. Which, no doubt, was easily obtained.
"And brought him to Jehoiakim the king, who slew him with the sword": Very probably with his own hand. Or however it was done by his order, and in his presence, most likely.
"And cast his dead body into the graves of the common people. Either where they were buried in heaps promiscuously, as some think. Or in the common burying ground. And not where persons of distinction were laid, as prophets, and others. This he did to reflect dishonor upon the prophet.
"Graves of the common people": In the Kidron Valley, to the east of the temple (compare 2 Kings 23:6).
Urijah had been put to death by Jehoiakim for prophesying. It appeared he had brought a message similar to Jeremiah's. Possibly the reason that Jeremiah was treated more fairly, was because his father was a priest. They would think twice before declaring that the son of a priest was a false prophet.
Even in times of national apostasy, there were faithful individuals who followed the Lord and took seriously the messages of His prophets.
"Ahikam" had a long record of faithful service at the highest levels. He had been a member of Josiah's delegation to the prophetess Huldah (2 Kings 22:12). His continued influence was to be felt through his son Gedaliah, who was appointed governor of Judah by Nebuchadnezzar at the fall of Jerusalem in 586 B.C.
He used his strategic influence to spring Jeremiah free of the death threat. This civil leader under King Josiah (compare 2 Kings 22:12, 14) and father of Gedaliah, was appointed governor over Judah by the Babylonians after Jerusalem's final fall (in 586 B.C.; 39:14; 40:13 to 41:3).
Even though they had killed Urijah for almost the same message that Jeremiah brought, they decided Jeremiah was a true prophet of God and did not kill him. It seemed that Ahikam was the one who swayed the group into believing in Jeremiah. Both of Ahikam's sons seemed to believe in Jeremiah as well.
Verses 1-5: Envoys from Edom, Moab, Ammon, Tyre and Sidon came to Jerusalem in 593 B.C to confer with King Zedekiah and his officials about a military coalition against Babylon. Jeremiah wore a "yoke" around his neck symbolizing the need for submission to Babylon because the Lord had decreed Babylon's sovereignty over the nations (25:9; 27:12). Zedekiah went to Babylon in this same year (51:59), perhaps to report on his activities and the reasons for this conference.
"Reign of Jehoiakim": This refer to Jehoiakim (around 609/608 B.C.; as chapter 26). Or possibly, the correct reading is "Zedekiah" (as in verses 3, 12 and 28:1), which would put the date at the outset (of his 597-586 B.C. reign).
This was probably in the first year or two of the reign of Jehoiakim.
Jeremiah 27:2 "Thus saith the LORD to me; Make thee bonds and yokes, and put them upon thy neck,"
"Make ... bonds and yokes": This object lesson symbolized bondage to Babylon. The yoke was bound on Jeremiah's neck to picture Judah's captivity (verse 12), then sent to 6 kings of nearby nations who would also be under Babylon's power (verse 3; compare Jer. 28:10-12).
Many times, the LORD would have the prophet do something in the physical that would show the condition of the people in the land. The yoke that was put on Jeremiah's neck, was to signify the people being under the yoke to Babylon. When Jeremiah had this yoke upon his neck it showed them exactly their own condition.
The princes that are named had, as the context shows, sent their ambassadors to Zedekiah, proposing an alliance against Nebuchadnezzar. They are named in the same order as in the prophecy of (Jer. 25:21-22), which had been delivered fifteen years before. The prophecy then delivered had been in part fulfilled, but these princes were still struggling against it.
Encouraged apparently, by the difficulties which in Media and elsewhere seemed to delay the complete triumph of the Chaldean king. And the prophet is commissioned to tell all of them alike that their efforts are in vain, and that the supremacy of Babylon was, for the time, part of God's order, for the chastisement of the nations. (In Jeremiah 49), we have a fuller, and probably later, development of the same strain of prediction.
It appears from this that Jeremiah made a yoke for each leader to demonstrate their being in bonds to Babylon. All of the countries listed here were under bondage to Nebuchadnezzar of Babylon. Zedekiah was made king of Judah by Nebuchadnezzar. Zedekiah's name had been Mattaniah. He was very evil.
The prophet is sent with authority, and ordered to speak in a very high strain, having his orders from the King of kings and Lord of lords. A greater master than those messengers had. And to enjoin them to tell their several masters in his master's name; as follows.
"Thus saith the Lord of hosts, the God of Israel": Who, though in a peculiar manner the God of Israel, yet was Lord of the whole world. And had all the armies of heaven and earth at his command, to enforce his power and authority. Wherefore what he says ought to be attended to.
"Thus shall ye say to your masters": Deliver to them the following words of the great Jehovah.
The yokes had been carried from Jeremiah to the king by messengers. They are not only to take them a yoke, but to carry a message to them as well. The message is spoken to the messengers by Jeremiah, but actually it was the Word of the LORD of hosts.
The earth was made by him on the first day, and man and beast on the sixth day, of the creation. The earth is still supported in its being, and man and beast are continued on it in succession. This is mentioned to show his right and authority to dispose of the earth, and all in it, at his pleasure. Which is founded on his creation and sustaining of it, and all creatures in it. Which was, and is, as he says.
"By my great power, and by my outstretched arm": For nothing less could have created the original chaos out of nothing, and brought that into form and order, and produced out of it such creatures as man and beast. And nothing less than that could continue it in being, and a succession of creatures on it.
"And have given it unto whom it seemed meet unto me": Some part of it to one, and some to another; and more to one than to another. But to none according to their merit, but according to his own sovereign will and pleasure (see Psalm 115:16).
God is explaining that since He is Creator of all the earth and all that is in it, He can give any part of it to whomever He desires. The creation must obey its Creator. God not only created the earth, but mankind as well. He can do with His creation as He wishes.
Before mentioned; of Edom, Moab, Ammon, Tyre, Zidon, and Judea.
"Into the hand of Nebuchadnezzar the king of Babylon, my servant": Whom God used as an instrument in correcting and chastising the nations. And who obeyed his will, though he knew it not. Nor did what he did in obedience to it. And yet had the honor of being called his servant, and of being rewarded with a very large empire. Which was owing, not so much to his prowess and valor, wisdom and management, as to the providence of God. Who delivered the above kingdoms, with others, into his hands, as being the sole proprietor and sovereign disposer of them.
"And the beasts of the field have I given him also to serve him": Either to bring him, and his armies, and his carriages of provisions for them, and warlike stores, for the invasion and taking the above countries. Or the cattle found there, which belonged to these countries, and the inhabitants thereof, which would fall into his hands with them.
The lands wherein they dwelled had been given to Nebuchadnezzar by God. He has even been given the beasts of the field as well. At this point, Nebuchadnezzar is spoken of as the "servant of God" because he is carrying out the wishes of God.
That is, all these nations. And some think that it is expressed in the article used here demonstratively, though not so taken notice of by our translators.
"And his son, and his son's son": And Evil-merodach his son, who succeeded him (Jer. 52:31). And Belshazzar his grandchild (Dan. 4:1, 11). Until the period of his kingdom shall come, (for nations have their periods). Which was after seventy years, according to (Jer. 29:10), during which years some say four princes ruled in Babylon, the Scripture mentions but three.
After that he shall himself be conquered, as it came to pass in Belshazzar's time (Dan. 5:30). Darius the emperor of the Medes taking his kingdom.
(Compare 25:13-14).
The time mentioned in another lesson was 70 years of service to Babylon. We see here, the captivity lengthened to the third generation. At the end of this time, Babylon will be overthrown. It eventually will be destroyed never to be built again. Cyrus is the attacker of Babylon, but many nations will server themselves of him.
"Yoke ... of Babylon": The point of the object lesion is simple. Any nation that will serve Babylon willingly may stay in their own land, but nations that will not summit voluntarily to Babylon will suffer destruction. Consequently, Judah should submit and not be removed from the land (verses 9-18).
This captivity of God's people to Nebuchadnezzar is a punishment from God. They have rebelled against God and this is in judgment against them. For them to refuse to go into captivity would be to refuse the chastisement of God. Their captivity is for them to realize their need for God. They must repent of their worship of false gods, and again recognize the One True God. Those who refuse their captivity will be destroyed.
False prophets, as the Targum. These words are not directed to the Jews, but are a continuation of what the messengers of the nations should say to their masters from the God of Israel, by the mouth of his prophet. For they had their prophets as well as the Jews. As the prophets of Baal, and others.
"Nor to your diviners": Or soothsayers; such a one as was Balaam.
"Nor to your dreamers": Or "dreams"; such as they had themselves, and laid great stress upon. Or to those who pretended to interpret them to them.
"Nor to your enchanters": Or stargazers; astrologers, who pretended by the position of the stars to foretell what would come to pass.
"Nor to your sorcerers" or wizards, or necromancers: Who, by unlawful methods, pretended to acquire knowledge of future things.
"Which speak unto you, saying, ye shall not serve the king of Babylon": Meaning, either that they ought not to become tributary to him; or they should not be brought into subjection by him. And so were stirred up to oppose him, and not submit to him.
Their false prophets, diviners, dreamers, enchanters, and sorcerers had been telling them that all was well. They had said, peace, peace, peace, when there would be no peace. They were telling the people not to go into captivity to Babylon. A diviner is someone who determines by casting lots or by a magical scroll. An enchanter is one who practices magic. A "sorcerer" is one who is a magician. These would be similar to fortune tellers, magicians, and readers of horoscopes today. All of these things draw their power from the devil instead of God.
That which was vain and false, and proved so. Though they might not know it was when delivered.
"To remove you far from your land": Not that they designed it by their prophecies, but so it was eventually. For, standing it out against Nebuchadnezzar, encouraged by the lies and dreams of their prophets, he, in process of time, took them, and carried them captive into Babylon. Whereas, had they surrendered at once, they might have continued in their own land, paying a tax or tribute to the king of Babylon.
"And that I should drive you out, and ye should perish": Drive them out of their own land, and so perish in a foreign land. God is said to do that which his servant or instrument did, being provoked by the sin and disobedience of the people, hearkening to their lying prophets, and not to him.
This is strange, but the only way to stay in their land and not perish is to go into captivity to Nebuchadnezzar.
That at once, and readily, submit unto him, and pay him tribute.
"Those will I let remain still in their own land, saith the Lord": Undisturbed by any other enemy; peaceably dwelling in their own habitations. Following their occupations and business of life; and enjoying their substance and estates, only paying the tax imposed on them.
"And they shall till it, and dwell therein": Manure and cultivate it, and gather and eat the fruit of it, and continue to do so, they and their posterity after them.
Jeremiah stayed in Jerusalem by permission himself. He is trying to express to them, that it would be better to surrender to these people and work for them, than to run to a foreign land for safety. In their own land, they will be allowed to raise crops. They will have enough to eat here.
At the same time that he delivered the above message from the Lord to the ambassadors of several nations, who were then residents in Zedekiah's court, or however in Jerusalem.
"According to all these words": The same things, and much in the same language, he said to the king of Judah, as to the messengers of the nations.
"Saying": As follows.
"Bring your necks under the yoke of the king of Babylon": You, O king, your nobles, and your people. Zedekiah was set upon the throne by the king of Babylon. Was a tributary to him, and had took an oath to be faithful to him. And yet was now meditating rebellion against him. And was consulting and entering into a confederacy with the neighboring nations to throw off the yoke, and be independent on him. Wherefore the sense of this advice must be to bring themselves, he and his people, to a cheerful submission to it, and a patient bearing it, and not attempt to shake it off.
"And serve him and his people, and live": The king of Babylon, and the Chaldeans. By faithfully paying the tribute, and acknowledging subjection to him. And so "live" in their own land, enjoying all other civil and religious privileges.
We remember that Zedekiah was the uncle of Nebuchadnezzar. He was over Judah. This message was not just for Jerusalem, but for all who had been invaded by Babylon. "Bring your necks under the yoke" just means to voluntarily surrender to their control.
Through a blockade of the Chaldean army, which would invade their land, and besiege their city, upon a refusal to be subject to their yoke.
"As the Lord hath spoken against the nation that will not serve the king of Babylon? As the Lord has threatened shall be the case of any and every one of the above nations that should refuse to be tributary to him. Of which, no doubt, Zedekiah and his court had been apprized (see Jer. 27:8).
Jeremiah tries again to make them realize that the Babylonian invasion is a judgement of God against them. They must surrender to God's chastisement or they will die.
The false prophets, as the Targum; such bad kings always had about them, to whom they listened, and which often proved of bad consequence to them.
"That speak unto you, saying": as follows.
"Ye shall not serve the king of Babylon": Ye ought not to do it, but cast off his yoke. To which if ye do not willingly submit, he will never be able to force you to it.
"For they prophesy a lie unto you": And therefore should not be hearkened to, particularly when they promise safety from the king of Babylon.
This is just telling them that they are listening to false prophets. Any prophet that goes against the will of God is a false prophet.
Verses 15-18: Jeremiah's life was often difficult. Not only did he have to deliver an awesome message that left a great burden on his own heart for the people he loved so greatly, but he also had to face the constant opposition of Judah's leadership and the false "Prophets" (e.g., 23:9-40; 28:1 - 29:9). Here as elsewhere, Jeremiah had to confront these lying prophets and challenge them to produce the fulfillment of their prophecies. One of the tests of true "prophecy", especially those that dealt with the near future, was its fulfillment (Deut. 18:21-22). Other tests required that:
(1) The prophecy be in harmony with prior revelation (Deut. 13:1-3);
(2) Both the prophecy and the prophet show evidence of a high moral quality (compare verses 8-10 with 23:14-17; 29-40; Ezek. 13:10-16; Micah 3:5, 8); and
(3) The prophecy must sound a confirmative note in the hearts of true believers (compare Deut. 18:15-19 with Jer. 23:29; Ezek. 2:3-7; John 7:17; 1 John 2:20).
(See Jer. 23:21).
"Yet they prophesy a lie in my name": To deliver out a lie was a very wicked thing, sinful in them, and fatal to others. But to make use of the name of the Lord, and cover it with that, and back it with his authority, was much more wicked and abominable.
"That I might drive you out, and that ye might perish": Being driven out of their own land, perish in another. Which, though the false prophets did not intend by their prophesying, yet such would be, and was, the issue of it.
"Ye, and the prophets that prophesy unto you": For it would end in the ruin and destruction of them both. Both of the false prophets, as the Targum here again calls them, and those that listened to their prophecies. Both would fall into the same ditch.
It is a dangerous thing for people to take it upon themselves to represent God to the people, when they are not chosen of God. In the Scripture above, they are using the name of God to convince the people they are speaking for God. Jeremiah says, do not believe a lie.
From the court he went to the temple, and spoke to the priests that were ministering there, and to all the people that were assembled for divine worship. Either at the ordinary time of it, or at some one of the solemn feasts. This was a proper time and place to meet with the people and the priests; which latter especially had a concern in what he had to say concerning the vessels of the temple.
"Thus saith the Lord, hearken not to the words of your prophets that prophesy unto you": Your false prophets, as the Targum.
"Saying": As follows.
"Behold, the vessels of the Lord's house shall now shortly be brought again from Babylon:" Which were carried there, both in the times of Jehoiakim, and of Jeconiah (2 Chron. 36:7). These the false prophets gave out would in a short time be returned. That the king of Babylon, either willingly and of his own accord, or being pressed or forced to it, would send them back. So little reason had they to fear an invasion from him, or captivity by him.
"For they prophesy a lie unto you": That which is false, and will never be accomplished, at least in any short time.
Jeremiah had warned the people and the priests of what God intends to do. The Babylonian captivity will not be over in a few days, but will last 70 years. These false prophets are giving them false hope.
The false prophets.
"Serve the king of Babylon, and live": Pay homage and tribute to him; which is the way to live in your own land, and enjoy the benefits of that. And of the temple worship; which, if not, you will be utterly deprived of.
"Wherefore should this city be laid waste?" As it certainly will, should you rebel against the king of Babylon. And as it was in a few years after, when they did.
To save the city they must go into Babylonian captivity. All of this is saying, "Realize you have sinned and accept your punishment for it". Then God will not totally destroy this place.
Verses 18:21: Jeremiah challenged the false prophets to prove the validity of their message by interceding that the vessels remaining in the temple not be removed to Babylon (2 Kings 25:13-17).
"Intercession ... Lord of hosts": God would not answer such a prayer, as proven by verses 19-22. This revealed His indifference to the prayers of these false prophets.
Jeremiah is saying if these false prophets were truly prophets of God, they should pray for the city, people, and the things of the sanctuary, so they would not be taken away.
The pillars of brass that stood in the temple. The one called Boaz, and the other Jachin (1 Kings 7:15).
"And concerning the sea": The sea of molten brass, which stood upon twelve oxen (1 Kings 7:23).
"And concerning the bases": The ten bases, which also were made of brass (1 Kings 7:27).
"And concerning the residue of the vessels that remain in this city": In the king's palace, and in the houses of the noblemen. And of the rich and wealthy inhabitants of Jerusalem.
The pillars spoken of here, are two bronze pillars called Jachin and Boaz.
1 Kings 7:21 "And he set up the pillars in the porch of the temple: and he set up the right pillar, and called the name thereof Jachin: and he set up the left pillar, and called the name thereof Boaz."
"Bronze" symbolizes judgement, and "pillars" are spoken of as a support. This then means that the support of the temple is the judgement of God. If God did not, from time to time, judge the temple or the church, they would crumble and fall. The "sea" is speaking of a large basin that held water for ceremonial washing. This is symbolic of water baptism. The "bases" are twelve oxen that hold the sea up. The name "Jachin" meant establishes. Many believe that pillar said, "Yahweh will establish thy throne forever". Boaz's pillar possibly said, "In Yahweh is the king's strength". All of these articles were heavy and probably difficult to travel with, so they had not been taken away.
For he seems only to have taken the vessels of gold, and left the vessels of brass, as the above were (see 2 Kings 24:13).
"When he carried away captive Jeconiah, the son of Jehoiakim, king of Judah, from Jerusalem to Babylon, and all the nobles of Judah and Jerusalem": Of which see (2 Kings 24:12).
(Ca. 597 B.C.).
We have mentioned before that Jeconiah is the same as Jehoiachin. He was held captive in Babylon 36 years. They took them probably, so they would not be able to influence the people against Babylon.
Verses 21-22: Jeremiah revealed that Judah's temple vessels taken to Babylon (compare 2 Kings 13:14; Dan. 1:1-2), would be restored to the temple (fulfillment around 536 B.C.).
Yea, thus saith the Lord of hosts, the God of Israel.
"Concerning the vessels that remain in the house of the Lord": Which are mentioned (in Jer. 27:19); together with others.
"And in the house of the king of Judah, and of Jerusalem" (see Jer. 27:18).
As they were; and of which, with others, there is a particular account in (2 Kings 25:13).
"And there shall they be until the day that I visit them, saith to the Lord": The Chaldeans in a way of wrath, and the Jews in a way of grace and favor. Which was at the end of the seventy years' captivity. And so long as the vessels of the sanctuary continued there. Here we read of them as in use the very night that Belshazzar was slain, and Babylon taken (Dan. 5:2).
"Then will I bring them up, and restore them to this place": Which was fulfilled when the Lord stirred up the spirit of Cyrus, king of Persia to give leave to the Jews to return to their own land, and rebuild their temple. And at the same time delivered into the hands of Sheshbazzar, prince of Judah, the vessels of the temple (Ezra 1:1).
It appears the things of the temple will be carried to Babylon to be in safe keeping, until the captivity is over. The Babylonian captivity was of God for their sins. The restoration will be of God as well, after they repent.
"Reign of Zedekiah" (compare 27:1 and see note there). The fourth year would be about 593 B.C.
"Hananiah": This man was one of several by this name in Scripture, in this case a foe of God's true prophet, distinct from the loyal Hananiah (of Dan. 1:6).
Zedekiah reigned 11 years, so it could have been thought that anything under 5 years would have been considered the beginning of his reign. This was a gathering of priests, perhaps to discredit Jeremiah. Notice the specific date they met. The 4th year, in the fifth month. That time will be very important in the next few verses. Gibeon was a city of priests. We remember that Jeremiah was the son of a priest as well. Since the priests and all the people were there, it was probably a special feast day.
Verses 2-3: "I have broken the yoke": The false prophets, of the kind Jeremiah warned of (in 27:14-16), boldly predicted victory over Babylon and the return of the temple vessels within two years. In actuality, Babylon achieved its third and final step in conquering Judah 11 years later (586 B.C.; as in chapters 39, 40 and 52; as to the vessels, see notes on 27:21-22).
Using the language of the true prophets, and describing the Lord just in the same manner they do, when coming from him, and speaking in his name. A bold and daring action, when he knew the Lord had not sent him, nor had said any such thing to him. He next relates with all assurance.
"Saying, I have broken the yoke of the king of Babylon": Which he had put upon the neck of the king of Judah. Signifying that he should be no more subject to him. That is, he had determined to do it, and would do it, in a very short time.
We learned in a previous lesson, that the prophets who were prophesying good times were actually false prophets. They had not been sent of God, but had done this on their own. Hananiah proclaimed his message to be from God. He is bringing an exactly opposite message than the message God gave Jeremiah. Jeremiah's message was placed in his mouth by God. Hananiah's message came from his own will.
Or, "within two years of days"; when they are up to a day. The Targum is, "at the end of two years;" What the false prophets before had said would be done in a very little time. This fixes the precise time of doing it. A very short time, in comparison of the seventy years that Jeremiah had spoken of (Jer. 25:11).
"Will I bring again into this place all the vessels of the Lord's house, that Nebuchadnezzar king of Babylon took away from this place": The temple, where he now was. Namely, all such vessels as before this time had been taken by him, both in Jehoiakim's reign, and at the captivity of Jeconiah his son (who also was called Coniah and Jehoiachin).
"And carried them to Babylon": Where they still remained, and according to Jeremiah still would. And were so far from being brought back in a short time, that what were left would be carried there also (Jer. 27:19).
This prophecy appeals to the flesh of man. These people want to accept this message because it is good news. This message is that there is no need for repentance. Jeremiah said the captivity would be for 70 years.
"Bring again ... Jeconiah": This rash, false claim fell into public disgrace. Jeconiah (soon taken to Babylon in 597 B.C.), would live out his years there and not return to Jerusalem (52:31-34). Other captives either died in captivity or didn't return until 61 years later (compare 22:24-26).
Hananiah spoke in the name of the Lord and his message sounded very similar to Isaiah's earlier promises that the Lord would deliver Jerusalem from the Assyrians (Isa. 37:33-35). False prophets speak just enough truth to make their message sound good, which is why the Bible reminds us to "test the spirits" (1 John 4:1), and warns us that Satan has the power to present himself "as an angel of light" (2 Cor. 11:14).
Jeconiah was the same as Jehoiachin, and he was in captivity 36 years in Babylon. This prophecy is a lie.
Verses 5-6: Jeremiah points out that, humanly speaking, he could wish that Hananiah's prophecy were true. Unfortunately, without repentance and renewed obedience to the terms of the covenant, Judah will know neither peace nor the return of the captured sacred vessels.
The false prophet, as he is called by the Targum, Syriac, and Arabic versions.
"In the presence of the priests, and in the presence of all the people that stood in the house of the Lord": Waiting and worshipping in the temple. And said boldly and before them all, in answer to Hananiah's prophecy, what follows.
Or, "so be it". He wished it might be so as Hananiah had said, if it was the will of God. As a prophet he knew it could not be. As an Israelite, out of respect to his country, he wished it might be; or, however, he wished that they would repent of their sins. That the evil he had threatened them with might not come upon them. And the good that Hananiah had prophesied might be fulfilled.
"The Lord do so: the Lord perform the words which thou hast prophesied": Such a hearty regard had he for his country, that, were it the Lord's pleasure to do this, he could be content to be accounted a false prophet, and Hananiah the true one. It was very desirable to him to have this prophecy confirmed and fulfilled by the Lord. The Jews have a saying, that whoever deals hypocritically with his friend, at last falls into his hand, or the hands of his son, or son's son. And so they suppose Jeremiah acted hypocritically with Hananiah, and therefore fell into the hands of the son of his son's son (Jer. 37:13). But he rather spoke ironically, as some think.
"To bring again the vessels of the Lord's house, and all that is carried away captive, to Babylon into this place": As a priest, this must be very desirable to Jeremiah, the Jews observe, since he would be a gainer by it. Being a priest, he should eat of the holy things. When Hananiah, being a Gibeonite, would be a hewer of wood and a drawer of water to him.
"Amen" means so be it. Jeremiah is saying that it would be wonderful if this happened.
Though this would be very acceptable to me, and I should be glad to have it fulfilled. Yet carefully attend to what I am about to say, it being what greatly concerns thee to observe, as well as all present to listen to. And therefore it is added,
"And in the ears of all the people": That stood round to hear the conversation that passed between the two prophets.
Nevertheless, is the key word in this verse. Jeremiah says, I hope what you are saying is true, but God has given me a different message. Jeremiah did not hide somewhere to give his message just to Hananiah. He spoke his prophecy so all could hear.
Such as Isaiah, Hoses, Joel, Amos, Micah, Nahum, Habakkuk, Zephaniah, and others. These, "Prophesied both against many countries and against great kingdoms": As Egypt, Babylon, Syria, Ethiopia, Moab, etc. as Isaiah particularly did.
"Of war, and of evil, and of pestilence": By evil some think is meant famine, because that usually goes along with the other mentioned, and there being but one letter in which the words for evil and famine differ. And now the prophets that prophesied of these were sent of God, were the true prophets of the Lord. And therefore, this ought not to be objected to the prejudice of Jeremiah that his prophecies were of this sort. Yea, if they should not come to pass, yet a man is not to be counted a false prophet, because such things are threatened in case nations do not repent of their sins and reform. Which they may do; and then the evils threatened are prevented, as in the case of the Ninevites.
Generally speaking, the true prophets brought warnings from God to the people. They stood before kings with messages from God. They spoke of the need of repentance. They spoke to priests to keep the worship of God holy. They were messengers with warnings from God. Jeremiah reminds all of them that the prophets who speak of good times are generally the false prophets. Hananiah's prophecy is not a warning from God. He speaks of peace at a time, when the people have been worshipping false gods. This means he is a false prophet.
Of prosperity, of good things, as Hananiah did, and which are always acceptable to men. And such a prophet is agreeable to them.
"When the word of the Lord shall come to pass": When the prophecy of good things, which he delivers in the name of the Lord, shall be filled.
"Then shall the prophet be known that the Lord hath truly sent him": And not till then; it is the event that must make it manifest. In the other case, it may be in a good measure known before it comes to pass, and, whether it comes to pass or not, that a prophet is a true prophet. Because his prophecies are agreeable to the word and the declared will of God. Contain evils threatened on account of sin, and in order to bring men to repentance, which must needs be right. And besides, they have no interest of their own to serve, but run contrary to the stream of the people, and are exposed to their rage and censure. Whereas, a man that prophesies of peace, he is more to be suspected of flattering the people, and of prophesying out of his own heart. And nothing but the event can show him a true prophet. Which if he delivers with a condition, that the people do not do that which is evil in the sight of God. To provoke him to deny them the promised good, is always certainly fulfilled. And if it is not, then he appears manifestly a false prophet.
The final proof of whether a prophet is a true prophet or not, is whether the prophecy comes true or not. If the LORD truly sent the prophet, his words will come to pass.
"Took the yoke ... brake it": The phony prophet, in foolishness, removed the object lesson from the true spokesman and broke it as a sign of his own prediction coming true (compare verses 2-4, 11).
Jeremiah had been wearing the yoke on his neck to give the people a visible sign of their captivity. Only God should have removed the yoke from Jeremiah.
Explaining to them his meaning, in taking the yoke, and breaking it.
"Saying, thus saith the Lord": Wickedly making use of the Lord's name, to give countenance to his words and actions.
"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": The time he had fixed for the bringing back of the vessels of the sanctuary (Jer. 28:3).
"And the prophet Jeremiah went his way": Showing thereby his opinions for him, and intense dislike of his lies and blasphemies. Patiently bearing his actions and disrespectful behavior; and prudently withdrawing to prevent riots and mayhem. Returning no answer till he had received one from the Lord himself, which he quickly had.
The time table that Hananiah gave would make him a true prophet or a false prophet, within the two years spoken. Jeremiah left because he knew this was not true.
When in his own house or apartment, to which he retired. And this came to him either in a vision or dream, or by some articulate voice. Or by an impulse upon his spirit, directing him what to say to the false prophet.
"After that Hananiah the prophet had broken the yoke from off the neck of the Prophet Jeremiah": How long afterwards is not known, perhaps the same day. Or, however, it is certain it was in the same year, and less than two months after (Jer. 28:17). And very probably in a few hours after.
"Saying" (as follows):
God has something to say about all of this.
Verses 13-14: Breaking Jeremiah's yoke did not have the power to magically thwart the Word of God behind the sign act (Deut. 28:48).
"Go and tell Hananiah": Jeremiah apparently left the meeting, and later God sent him back to confront the liar, likely wearing yokes or iron (which Hananiah could not break). To replace the wooden ones (verse 14) and to illustrate his message.
The yoke of wood could be broken easily, but a yoke of iron is not breakable. God is saying to him, you are right; the wood could not hold him long, but the iron yoke will be hard and lasting.
Under which titles he is often spoken of. And which he uses, when he delivered anything to his prophets to declare in his name to others.
"I have put a yoke of iron upon the neck of all these nations" (mentioned in Jer. 27:3).
"That they may serve Nebuchadnezzar king of Babylon, and they shall serve him": Directly contrary to what Hananiah had prophesied (Jer. 28:11). That his yoke should be broke off from them. But instead of that, it should become heavier unto them, and they should be obliged to serve him. Whether they would or not; and refusing to pay tribute to him, should be carried captive by him, as had been foretold.
"And I have given him the beasts of the field also": As he had said he would (Jer. 27:6). And which is repeated, to show that the whole would be punctually fulfilled. That not only those nations, the men, the inhabitants of them, would be delivered to him; but even the very cattle, and all that belonged to them.
The power of Nebuchadnezzar is from God. He will rule with iron or hardness. Creator God can do whatever He chooses with His creation. In this case, He has given these nations over to Nebuchadnezzar.
Verses 15-17: "The Lord hath not sent thee": Jeremiah told Hananiah that
(1) God had not approved his message;
(2) He was guilty of encouraging the people to trust in a lie, even rebellion; and
(3) God would require his life that very year, 597 B.C. The true prophet's word was authenticated by Hananiah's death in two months (compare verse 17).
Hananiah had promised the Lord would deliver Judah from Babylon within "two years", but the Lord put him to death two months after he had challenged Jeremiah and deceived the people.
The false prophet, as he is again called by the Targum, and in the Syriac version. Where he went to him, and met with him, whether in the temple or elsewhere, is not mentioned. Very probably in some public place, that there might be witnesses of what was said. For it was for the conviction of others, as well as for his own confusion, the following things are observed.
"Hear now, Hananiah, the Lord hath not sent thee": Though he spoke in his name, and pretended a mission from him, when he had none, which was abominable wickedness.
"But thou makest this people to trust in a lie": That the Lord would break off the yoke of the king of Babylon, and free the nations from servitude to him, particularly Judea. And that the king, and his princes, and people, and the vessels of the temple, carried away with him, would be returned within two years. This the people depended on as coming from the Lord, when he was not sent by him.
To speak against a prophet of God is a dangerous thing, but remember this is God speaking through Jeremiah. Hananiah was recognized as a prophet, but God says He did not send him. The people have believed the lie he had told, because it was good news. It is so strange why the public seem to believe a lie before they will believe the truth.
Because of this heinous offence, in lying in the name of the Lord, and deceiving the people.
"Behold, I will cast thee from off the face of the earth": With the utmost indignation and abhorrence, as not worthy to live upon it. It signifies that he should die, and that not a natural, but violent death, by the immediate hand of God, by some judgment upon him. And so be by force taken off the earth, and buried in it, and be no more seen on it.
"This year thou shalt die": Within the present year, reckoning from this time. So that, had he died any time within twelve months from hence, it would have been sufficient to have verified the prophecy.
"Because thou hast taught rebellion against the Lord": To despise his word by his prophet. To contradict his will. To refuse subjection to the king of Babylon. To neglect his instructions, directions, and exhortations. And to believe a lie.
Jeremiah has given him a shorter time to prove whether he is of God or not. Hananiah had said, within two years; now Jeremiah says within one year. Remember if the prophecy comes true, the prophet is of God. God will kill Hananiah to stop him from telling lies to the people. He made a bad mistake when he told the people to rebel; against the wishes of God.
Jeremiah 28:17 "So Hananiah the prophet died the same year in the seventh month."
That he had delivered out his prophecy. In the same year in which Jeremiah said he should die. Which proved him to be a false prophet, and Jeremiah to be a true one.
"In the seventh month": It was two months after he had prophesied. For it was in the fifth month that he prophesied, and in the seventh he died. Not after seven months, as Theodoret remarks, but in two months. So he that prophesied, that within two years what he foretold would come to pass, in two months' time dies himself, according to the word of the Lord, and his prophecies die with him. The Jewish writers move a difficulty here, how he should be said to die the same year, when the seventh month was the beginning of another year. For the civil year of the Jews began from the seventh month, or the month Tisri; as their ecclesiastical year from the month Nisan or Abib. To solve this they observe a tradition, that he died the last day of the sixth month, or the eve of the new year. And ordered his sons and his servants, before his death, to hide it, and not bring him out to be buried till after the year was begun, to make Jeremiah a liar. To which agrees the Targum, both of the clause in (Jer. 28:16); and this. The former of which it paraphrases thus, "this year shall thou die; and in the other year (or the year following), thou shalt be buried;" and this verse thus, "and Hananiah the false prophet died this year, and was buried in the seventh month:" but there was no occasion to raise such a difficulty, since it would have been enough to have verified the prediction, that he died any time within the twelve months from the date of it. And, besides, the solution makes the difficulty greater, and contradicts the very text, which says, he died in the seventh month.
Remember earlier in this lesson I told you to remember the prophecy was given in the fifth month, now you know why. Hananiah dies in the 7th month. Two months after Jeremiah prophesies of his death, he dies. The two months are because his prophecy was about two years. Now the people know that Jeremiah is the true prophet of God.
Verses 1-14: Jeremiah's "letter" to the exiles taken away to Babylon in 597 B.C. presents Israel's true hope for the future in contrast to the empty promises offered by the false prophets.
"The letter": Jeremiah, shortly after the 597 B.C. deportation of many countrymen (compare verse 2), wrote to comfort them in exile.
Many had been carried into captivity into Babylon. This letter is sent to them. The word "residue" lets us know there had been more elders than were living now. Jeremiah could have dictated this letter to someone to write to the people. Jeremiah was well known to them because he had prophesied to them while they were still in Jerusalem. We discussed before that Jeremiah had remained in Jerusalem. The priests and prophets were treated no differently than the average person. They were taken captive too.
These were of Judah. Jeconiah is the same as Jehoiachin, who was carried captive into Babylon when he had reigned but three months.
"And the queen": Not Jeconiah's wife, for he had none; but his mother, whose name was Nehushta. And who was carried captive with him (2 Kings 24:8).
"And the eunuchs": Or "chamberlains" to the queen. The Targum calls them princes. These were of the king's household, his courtiers; and such persons have been everywhere, and in all ages, court favorites.
"And the princes of Judah and Jerusalem": The noblemen and grandees of the nation.
"And the carpenters, and the smiths, were departed from Jerusalem": Whom Nebuchadnezzar took with him, partly for his own use in his own country. And partly that the Jews might be deprived of such artificers that could assist in fortifying their city, and providing them with military weapons (see Jer. 24:1).
Jeconiah spent his days of captivity in Babylon. They were departed because they were captured. The queen here is possibly speaking of the queen mother. The eunuchs were used as servants in the king's house.
Perhaps the brother of Ahikam, and of Jaazaniah (Jer. 26:24).
"And Gemariah the son of Hilkiah": To distinguish him from Gemariah the son of Shaphan the scribe (Jer. 36:10).
"Whom Zedekiah king of Judah sent unto Babylon, to Nebuchadnezzar king of Babylon": As his ambassadors, on what account it is not certain. Perhaps to pay the tribute money to him; or to treat with him about the restoration of some of the captives. Or to cultivate friendship, and promise submission, and that he would faithfully keep the covenant he had made with him. And perhaps he might be jealous of Jeconiah using his interest with the king of Babylon for his restoration, which could not be acceptable to Zedekiah. And this might be one reason why he admitted his messengers to carry Jeremiah's letter to the captives, if he knew of it, or saw it. Since it exhorted them not to think of returns, but provide for a long continuance where they were. However, by the hand of these messengers Jeremiah sent his letter to them.
"Saying" (as follows):
This is just explaining who took them to Babylon. It appears that Elasah and Gemariah took Jeremiah's letter to Babylon, when they took these captives there. They were sent by Zedekiah.
Verses 4-10: Jeremiah's counsel to Israelites in Babylon was to take all the steps in living as colonists planning to be there for a long time (70 years, 29:10, as 25:11). Further, they were to seek Babylon's peace and intercede in prayer for it, their own welfare being bound with it (verse 7; compare Ezra 6:10; 7:23).
For the letter was written by the order of the Lord, was edited by him, and was sent in his name. And the titles which the Lord here takes are worthy of notice. "The Lord of hosts": of the armies above and below. That does according to his pleasure in heaven and in earth, with whom nothing is impossible. Who could easily destroy the enemies of his people, and deliver them, either immediately by his power, or by means of armies on earth, whom he could assemble, and send at His pleasure. Or by legions of angels at his command: "the God of Israel"; their covenant God. Who still continued to be so, notwithstanding their sins and transgressions, and though in captivity in a foreign land. To preserve them from the idolatry of the country they were in, and to observe unto them that he only was to be worshipped by them.
"Unto all that are carried away captives": Or, "to all of the captivity"; or, "to the whole captivity". High and low, rich and poor; this letter was an interesting one to them all.
"Whom I have caused to be carried away from Jerusalem unto Babylon": For though their sins and iniquities were the moving, deserving, and procuring causes of their captivity; and Nebuchadnezzar and his army the instruments. Yet God was the efficient cause. The Chaldeans could never have carried them captive, if the Lord had not willed it, or had not done it by them. For there is no "evil of this kind in a city, and the Lord hath not done it" (Amos 3:6).
The main difference in this prophecy and the ones we have been reading that Jeremiah gave, is this one was written. Jeremiah sent the message by letter because he could not be there in person. The LORD wants all the captives to understand that they are there, because He wanted it that way. They are there because God had judged them, and now is chastening them so they will repent and return to worship of God. God has not forgotten them. He still loves them. The captivity is for their own good.
Jeremiah 29:5 "Build ye houses, and dwell [in them]; and plant gardens, and eat the fruit of them;"
Intimating hereby that they must not expect a return into their own land in any short time. But that they should continue many years where they were. Suggesting also, that as they had ability, so they should have liberty, of building themselves houses. Nor should they be interrupted by their enemies. Nor would their houses be taken from them, when built. But they should dwell peaceably and quietly in them, as their own. Which they might assure themselves of from the Lord, who gives these, and the following directions.
"And plant gardens, and eat the fruit of them": And live as comfortably as you can in a foreign country. Plant your gardens with vines and pomegranates, and all sorts of fruitful trees the country produces. And fear not the fruit being taken away from you. Depend upon it, you shall eat the fruit of your own labor, and not be deprived of it.
It appears from this that they had hesitated to do anything permanent, because they thought they would not be captive for long. Now God is telling them it will be for a long time. They must not be idle. They must be working while they are captives. Instead of complaining about the captivity, they should be making the best of it. They should build houses and plant gardens to supply their own needs. They must be a good example to these heathen people. In an unusual way, they will represent God to these heathens. The way they live in adverse circumstances, will tell their heathen captives about their faith in God.
That is, such as had no wives, who were either bachelors or widowers. Not that they were to take wives of the Chaldeans, but of those of their own nation. For intermarriages with Heathens were forbidden them. And this they were to do, in order to propagate their posterity, and keep up a succession.
"And take wives for your sons, and give your daughters to husbands". Or "men"; preserving and establishing the right of parents to give their children in marriage, and pointing to them their duty to provide suitable yoke fellows for them. And hereby is signified, that not only they, but their children after them, should continue in this state of captivity.
"That they may bear sons and daughters, that ye may be increased there.
"And not diminished": Like their ancestors in Egypt, who grew very numerous amidst all their afflictions and bondage.
We must remember that they had been reduced to a remnant. Many had died from famine, others died by the sword. The few left must now multiply, and not die out. They are to go ahead and marry just as they would if they were at home. Babylon will be their home for a long time.
The prosperity and happiness of Babylon, or any other city in Chaldea, were they were placed. This they were to do by prayer and supplication to God, and by all other means that might be any ways conducive to the good of the state where they were.
"Whither I have caused you to be carried away captives": And as long as they continued so; for being under the protection of the magistrates of it, though Heathens, they owed them submission. And were under obligation to contribute to their peace and welfare.
"And pray unto the Lord for it": The city, where they dwelt. For the continuance, safety, peace, and prosperity of it. And therefore, much more ought the natives of a place to seek and pray for its good, and do all that in them lies to promote it. And still more should the saints and people of God pray for the peace of Jerusalem. Or the church of God, where they are born, and brought up in a spiritual sense (see 1 Tim. 2:1).
"For in the peace thereof shall ye have peace": Which is an argument taken from self-interest. Intimating, that while the city in which they were was in safety and prosperity, was in a flourishing condition. As to its health and trade, they would partake more or less with them of the same advantages. And on the other hand, should they be distressed with the sword, famine, or pestilence, or any grievous calamity, they would be involved in the same.
They should act with respect to their captors. They should pray for the peace of Babylon, because it will bring peace to them as well, since they are living there now.
(See Jer. 29:4).
"Let not your prophets and your diviners, that [be] in the midst of you, deceive you": Their false prophets, as the Targum; and there were many such in the captivity (see Ezek. 13:2). And such who pretended to divine and foretell future things, and so impose upon the people, who were too apt to believe them. These insinuated, that in a little time they should have their liberty, and return to their own land again, contrary to the prophecies that came from the Lord himself.
"Neither hearken to your dreams which ye cause to be dreamed": For that of a speedy return to their own land was no other than a dream, which they both dreamed themselves. Their thoughts running on it in the daytime, they dreamed of it at night. And fancied it was from the Lord; a divine dream; and so built much upon it. And also, which they encouraged the false prophets and diviners to dream, and tell their dreams, by their listening to them, and being pleased with them, giving credit to them as if they came from God.
Jeremiah had prophesied against these false prophets before they went into captivity. He now warns them again not to listen to the false prophets, diviners, and dreamers. Their own dreams are the ones they have imagined. Sometimes they dream of things they were thinking about before they went to bed. It is important to be able to determine whether a dream is of God or not.
Jeremiah 29:9 "For they prophesy falsely unto you in my name: I have not sent them, saith the LORD."
They pretended to have the authority of God for what they said. That their prophecies and dreams were from him, and as such they delivered them in his name. Though they were false ones; that they might be the better received by the people.
"I have not sent them, saith the Lord": They had no mission or commission from the Lord, no warrant or authority from him. They set up themselves; and ran without being sent; and prophesied out of their own hearts what came into their heads. The fancies of their own brain, or the delusions of Satan, under whose power and influence they were. Therefore, sad must be the case of a people giving heed to such seducing spirits.
They pretend they are of God by saying "Thus saith the LORD", but their prophecies are false. They are not of God. One false prophecy was that they would only be in captivity just two or three years.
When reading this prophecy near the time of the end of the captivity, Daniel knew what God was about to do and he began to pray and confess his sins and the sins of his people (Dan. 9:2-3). He did not know the exact timing, but he knew God would fulfill His promise.
(See the note on 25:11).
God does not leave them in the dark. He tells them they will be captives for 70 years. They must keep the faith and remain loyal to God in this heathen land. If they are faithful God will bring them home after the 70 years.
"Thoughts of peace": This assured God's intentions to bring about blessings in Israel's future (compare chapters 30 to 33).
God's thoughts are not evil toward them. He loves them. He promises them their freedom after the 70 years. He has given them something to look forward to. This captivity is to make them repent and return to God. It is for their good, not God's. God's thoughts are upon them constantly. He loves them, and wants to fellowship with them. The inanimate objects they had been worshipping, had no power of thought. To mention the thoughts of God shows Him to be a living Spirit.
Verses 12-14: "Shall ye call upon me": What God planned, He also gave the people opportunity to participate in by sincere prayer (verse 13; compare 1 John 5:14-15).
For the "call" - answer theme (see the note on 11:11).
Verses 12-13: The Lord would restore His people when they turned back to Him and sought Him with all their hearts (Psalms 50:15; 145:19). There could be no restoration without true repentance. Those who earnestly seek God anywhere and everywhere will, in time, cultivate the sacred art of meeting Him at every crossroad and of feeling His breath in every wind. Through pain and victory, each new step will help them come to know Him better.
When the expected end is about to be give. When God intends and is about to bestow a mercy, he gives his people a spirit of prayer to ask for it. And even the promise of it is a considerable argument to encourage and engage more to pray for it.
"And ye shall go and pray unto me": Walk in my ways; so Jarchi, Kimchi, and Ben Melech. Or rather ye shall go into your private closets, or into those public places where prayer was accustomed to being made, and there put up your petitions. Or it may be the meaning is, that they should continue praying unto him. Should pray without ceasing, until they enjoyed the blessing, and had the expected end given them.
"And I will hearken unto you": God is a God hearing prayer. He listens to the requests of his people, and answers them in his own time and way. Which is no small encouragement to pray unto him.
God has not stopped listening to their prayers and neither has He stopped listening for their prayers. Praying to God is a way of fellowshipping with Him. It is also a way of expressing belief in Him. "Hearken" is to listen intently.
When persons seek the Lord rightly, they always find him. God hearing prayer; a God in Christ; bestowing favors upon them; granting them his presence. Indulging them in communion with him; and favoring them with fresh supplies of his grace, and everything needful for them. Every mercy, temporal and spiritual. That is, when they seek him in Christ, who is the only way to the Father, under the guidance and influence of the blessed Spirit. In the exercise of faith upon him and his promises; with fervency of spirit and passion of mind. With diligence and persistence; with earnest desires and strong affections; and, as follows, with all sincerity of soul.
"When ye shall search for me with all your heart": Which, as Calvin rightly observes, does not design perfection, but integrity and sincerity. When they draw nigh with a true heart, and call upon him in truth, and search for him with eagerness, with a hearty desire to find him, as men search for gold, and silver, and hid treasure.
God is interested in the heart of man. They had to believe in their hearts that God existed, before they would seek Him. He is never far away. When they seek God, it is inevitable that they will find Him. He wants to be found. He was there all the time waiting for them to seek Him. The heart is what man is. If the heart is right with God, the person is saved. Read Romans 10:9-10 to see it is the same for the Christian. Salvation is of the heart. Look with me at what Jesus said about this very thing.
Matthew 7:7-8 "Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you:" "For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened."
The following Scripture speaks of the importance of the heart.
Hebrews 10:22 "Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water."
"I will be found of you": The Lord would answer their prayer, by returning the Jews to their land, compare Daniels example and God's response (Dan. 9:4-27). Fulfillment would occur in the time of Ezra and Nehemiah, and beyond this in even fuller measure after the Second Advent of their Messiah (compare Dan. 2:35, 45; 7:13; 14:27; 12:1-3, 13).
For Israel's regathering (see the note on 23:3).
This is not only speaking of bringing them back from captivity to their Promised Land, but it also speaks of them being restored to fellowship with their God. The covenant made to Abraham is still theirs if they obey God. The return to their homeland is a prophecy fulfilled just after the 70 years, but is also speaking of the return of the natural Jew to the Holy Land now.
Verses 15-19: "Because ye have said": Amazingly still rejecting God's true message, Jewish captives listened to false prophets among them (compare verses 8-9; 21-23). This was the very sin which would cause God to send a further deportation to those still in Judah (586 B.C.).
Jeremiah 29:15 "Because ye have said, The LORD hath raised us up prophets in Babylon;"
That is, some of them. For here the Lord, by the prophet, turns from the godly among the captives, whom he had been advising, encouraging, and comforting before, to those who gave heed to the false prophets. Who promised them a speedy return to their own land, and which they believed. And therefore, rejected and despised the prophecies of Jeremiah, and others.
"The Lord hath raised us up prophets in Babylon": And therefore, stood in no need of other prophets that were in Judea, or in Jerusalem, nor should hearken to them. But believe those that were raised up among themselves, rather than others at a distance. And though these were false prophets, yet, being such that prophesied to them things that were agreeable, they were willing to believe them, and to consider them, and receive them, as prophets sent of God, when they were not.
This is speaking more of the present than of the future. God is explaining again why He is punishing them. They do not want to keep Jeremiah as their prophet. They would rather listen to the false prophets.
Therefore, the Lord sent the following message to them, informing them that it was so far from being true that they should in a short time return to Jerusalem. That, on the other hand, they that were there should soon be with them in captivity, or be destroyed".
"The king that sitteth on the throne of David": That is, King Zedekiah, who was then the reigning king at Jerusalem.
"And of all the people that dwelleth in this city": The city Jerusalem, where Jeremiah was, and from whence this letter was written, in the name of the Lord, to the captives at Babylon.
"And of your brethren that are not gone forth with you into captivity": That lived in the several parts of the land of Judea, who were left behind, and not carried captive, when those were to whom these words are directed.
"Like vile figs ... cannot be eaten": Compare the principle (of Jer. chapter 24).
The throne of David had now been taken over by an evil king. Those who were not willing to be chastened of God by captivity, will be thought of as God's rebellious children. They will be severely punished. They are so evil they will not even allow God to teach them His ways. They refuse to receive their rightful punishment from God. They are rebellious and God will bring famine and the sword to destroy them. "Vile figs" are good for nothing but to destroy. Figs symbolize the house of Israel.
Or, "follow after them"; such as should make their escape out of the city, and go into Egypt, or other countries, for shelter and safety. Should be pursued by the vengeance of God, and should fall by sword, famine, or pestilence, in other places.
"And will deliver them": Such as should not perish by the above mentioned calamities.
"To be removed to all the kingdoms of the earth": Where they should be scattered, and live in exile. Or "for a shaking to all the kingdoms of the earth"; who should shake and tremble at such a dreadful spectacle of vengeance. Or rather they should shake and tremble at the wrath of God upon them. Or else their enemies, among whom they should be, should shake their heads at them, by way of insult and triumph over them.
"To be a curse, and an astonishment, and a hissing, and a reproach, among all the nations whither I have driven them": Where men shall look at them with amazement, and hiss at them, and reproach them, as the off scouring of the world.
We discussed that this is like rebellious children. Rebellion was thought of as witchcraft. They had been unfaithful to God. They had an opportunity to be chastised for their unfaithfulness but refused even that. Now God has given up on changing them, and will deal harshly with them. Everywhere they go they will be thought of as outcasts. They will have no respect shown them at all.
Which were spoken to them by the prophets. Not hearkening to them, but despising them, were the same as not hearkening to him, and despising him. Contempt of God, and his word, was the cause of their ruin (see 2 Chron. 36:15).
"Which I sent unto them by my servants the prophets": Such as Hosea, Isaiah, Micah, Jeremiah, and others.
"Rising up early, and sending them": Which denotes the frequency of their mission. The diligent care of God towards them; and his earnest solicitude for their welfare. And the plenty of means they were favored with; all which were aggravations of their sin.
"But ye would not hear, saith the Lord": The words of the Lord by his prophets. The counsel and admonitions he gave them. But pursued their own ways and counsels, and listened to the false prophets.
They had ears to hear, but they did not hear. They did not listen to the warnings God sent them by the prophets.
Verses 20-23: The Lord would carry out the death penalty for false prophets (14:14-15; Deut. 18:14-21), by delivering "Ahab" and "Zedekiah" into the hands of Nebuchadnezzar, who would put them to death for inciting treason. False teaching ultimately demonstrates itself in a lifestyle of greed and immorality (2 Peter 2:14-20; Jude 8-16).
What he was now about to say concerning their false prophets.
"All ye of the captivity, whom I have sent from Jerusalem to Babylon": All that were carried captive along with Jeconiah. Some parts of this letter are directed to one sort of the captives, and others to another sort of them. Some being good men, some bad. But what follows all are called upon to observe, good and bad. It being a prediction of a certain event, which they would see fulfilled in a short time; and therefore, might be of service of them. To the godly, for the confirmation of them in the belief of what the Lord had promised; and to the rest, to make them stop giving heed to false prophets, that should here after arise.
This just repeats again, that the captivity in Babylon was brought on by God.
Verses 21-23: "Ahab ... Zedekiah": Two captive, false Israelite prophets, who had been misleading exiles in Babylon (verse 15), will stir up the wrath of their captor king, who will cast them into a furnace (as in Dan. Chapter 3). They aroused not only the Babylonian potentate's hatred, but God's also, because of prophecies against His word and physical adultery (compare 5:7).
(See Jeremiah 29:4).
"Of Ahab the son of Kolaiah, and of Zedekiah the son of Maaseiah, which prophesy a lie unto you": Two false prophets, of whom we have no account anywhere else but here. And are, no doubt, the prophets, or however two of them, that they of the captivity boasted of that God had raised unto them in Babylon (Jer. 29:15). The Jews say, and so Jerom relates, that these are the two elders that attempted the chastity of Susannah.
"Behold, I will deliver them into the hand of Nebuchadrezzar king of Babylon": They should be suffered to commit some crime against the state, of which notice should be given, and they should be seized as seditious persons. Which was so permitted in providence, that they might be brought to punishment for other sins they were guilty of.
"And he shall slay them before your eyes": By roasting them with fire: as follows.
It appears from this that Ahab and Zedekiah were false prophets. They had become prophets of their own volition, and not because God had called them. They spoke as if God had sent them. Their message was a lie. Strangely enough Nebuchadnezzar will slay them.
A form of cursing. When they cursed anyone, or wished him ill, it should be in such like manner as follows. So odious and detestable would these men be afterwards to them, whom they, at least some of them, took to be the prophets of the Lord.
"Saying, the Lord make thee like Zedekiah, and like Ahab, whom the king of Babylon roasted in the fire": Or "burnt them"; not at once, but with a slow fire. "Burning persons with fire, and casting them into a fiery furnace, were ways used by the Chaldeans in putting persons to death (Dan. 3:6). And roasting men at a fire was used by the Chinese.
These false prophets were put into a fiery furnace and burned to death. The people started calling this a curse. The punishment for extremely sinful acts during this time was death by fire. We will read in the book of Daniel how the Babylonians put Shadrach, Meshach, and Abednego in a fiery furnace. The difference is they belonged to God, and God did not let the fire burn them. The false prophets did not have God's help and they burned.
The reason here given must not be understood as the reason of the king of Babylon's punishment of them. But why God gave them up into his hands, because they had committed villainy or folly in Israel. Which is expounded by the next words.
"And have committed adultery with their neighbors' wives": All sin is folly, and so called in Scripture, uncleanness particularly (Gen. 34:7). Here it is called villainy, to denote the heinousness of it. Especially in those whose office it was to teach others that they ought not to do it (Rom. 2:22). Falsehood in discharge of a trust is ordinarily attended with debauchery of life, nor indeed can it be reasonably imagined that those who, to humor men, have debauched their consciences. And declared things as the will of God, which they know are not so, should be more true and honest in their conversation towards men. The second crime of these false prophets was, what gave them their denomination, teaching people what God had never bid them speak. Now this, saith the Lord,
"I know, and am a witness": Their adulteries are in secret, but I am a witness to them. The poor people do not know that they teach them lies, but I know it. God will deal with men not according to what men like themselves know of them, and can prove against them. But according to what he knows and can witness against them.
They called themselves prophets but they did not live the holy set-aside life required of a prophet. In fact, they committed physical and spiritual adultery. They were not only full of lies, but they lied and said God was speaking through them. God is the witness against them. The villany they committed in Israel was probably, sexual in nature.
Verses 24-32: The judgment against Shemaiah, the otherwise unknown prophet, who opposed Jeremiah, was similar to that experienced by Hananiah (compare 28:15-17).
Jeremiah 29:24 "[Thus] shalt thou also speak to Shemaiah the Nehelamite, saying,"
Or, "the dreamer"; because he pretended to have dreams from the Lord. Or because what he delivered as prophecies were mere dreams. As that the captives should quickly return to their own land; so Kimchi. He was, another of the false prophets in Babylon. This latter part of the chapter is of a later date than the former; and refers to what was done after the above letter of Jeremiah came to the captives in Babylon. And after, the return of the messengers from thence, who brought, account how it was received. And what annoyance it gave to the false prophets.
"Saying" (as follows).
(See Jeremiah 29:4).
"Because thou hast sent letters in thy name unto all the people that are at Jerusalem": Not in the name of the captives, whom he consulted not. Nor with Ezekiel the prophet of the Lord, who was of the captivity. But in his own name, taking upon him to direct and order what should be done in Jerusalem. These letters were sent, very probably, by the hands of the king's messengers, when they returned, whose names are mentioned (Jer. 29:3). Some of them were sent to the people, to set them against the prophet of the Lord, Jeremiah, that they might not give any heed and credit to him. And others to the priests, as follows:
"And to Zephaniah the son of Maaseiah the priest": Not the High Priest, but his Sagan or deputy. The second priest, as he is called (Jer. 52:24); for Seraiah was High Priest, unless he was now become High Priest in his place. This Maaseiah was either his immediate parent, or else the head of that course to which Zephaniah belonged, as a common priest, which was the twenty fourth in order (1 Chron. 24:18).
"Saying" (as follows):
Jeremiah had sent a letter to those in Babylon, speaking directly of terrible things about to occur. It appears that Shemaiah, a false prophet, reacted by sending letters to Jerusalem and to the priests. The worst part of the letters was that he used the LORD's name in them, as if the LORD had him send them.
That is, High Priest, as some have thought. But it appears from (2 Kings 25:18), that Seraiah was at this time the High Priest. And this Zephaniah was the second priest, as he is there styled as also (Jer. 52:24). Nor must any think that the Jehoiada here meant was the immediate predecessor of Zephaniah, for besides that Jehoiada was High Priest. Which Zephaniah never was, there were near two hundred years between the death of Jehoiada and this time. In the stead therefore here signified, that thou should be like the good High Priest Jehoiada. Unless some other Jehoiada was meant, who was turned out, and this Zephaniah put in his stead.
"That ye should be officers in the house of the Lord, for every man that is mad": That thou might have a care of religion, and particularly take care of persons who being mad or troubled make themselves prophets. The priests had a power to restrain such persons by imprisoning them, or putting them in the stocks, by which most agree a particular punishment is expressed, but for the nature and way of it is not determined.
This was an attempt to have Jeremiah locked up as a mad man. Shemaiah thought if he flattered the priest, he would do as he asked. He says "You have the authority, just lock Jeremiah up".
Not by words only, but by actions. By beating and scourging, by pillory or imprisonment, and so restraining him from prophesying to the people.
"Which maketh himself a prophet unto you?" takes upon him such an office, though not sent of the Lord, as he would insinuate. This shows the haughtiness and insolence of the false prophets in Babylon. To assume such authority to themselves, to dictate to the High Priest, as Kimchi takes him to be, or however the second priest. What he should do, and to rebuke him for not doing his office.
This is spoken to the priest that took the place of Jehoiada. He is accusing Jeremiah of being a self-appointed prophet.
That is, Jeremiah the prophet. And this was the reason, because his mouth was not stopped, and he restrained from prophesying. So that Shemaiah lays all the blame on Zephaniah, and his brethren the priests. Who, had they done their duty, would have prevented Jeremiah's letter to the captives, as he suggests. The purport of which was,
"This captivity is long": So Kimchi, Abarbinel, and Ben Melech, supply it; or, "it is long". It will be a long time before the captives shall return to their own land. And therefore, they should not think of it, or provide for it. But, on the contrary, for their continuance in Babylon. Giving the following advice:
"Build ye houses, and dwell in them": And plant gardens, and eat the fruit of them; referring to Jeremiah's letter (see Jer. 29:5).
He accused Jeremiah of something God had put in Jeremiah's mouth. The accusation was truth, Jeremiah did say these things, or God did.
Jeremiah 29:29 "And Zephaniah the priest read this letter in the ears of Jeremiah the prophet."
Of Shemaiah's to him, and the other priests.
"In the ears of Jeremiah the prophet": Whether out of good will, to let him know who his enemies abroad were. Or out of ill will, to stir up the people against him. Or in pretense of proceeding equitably with him. Not taking him up, and punishing him before he brought the accusation and charge against him. And acquainted him who were his accusers, and what evidence there was. And heard what he had to say in his own defense, whether one or the other is uncertain. However, by this means Jeremiah came to the knowledge of Shemaiah's letter.
Instead of Zephaniah locking Jeremiah up as a mad man, he read him the letter.
Jeremiah 29:30 "Then came the word of the LORD unto Jeremiah, saying,"
After he had heard the letter read.
"Saying" (as follows).
God quickly replies to these false accusations against Jeremiah.
Another letter; not to Shemaiah, but to the people, that they might all know that he was a false prophet. And how his lies were resented by the Lord. And what punishment should be inflicted on him and his, on account of them.
"Saying, thus saith the Lord concerning Shemaiah the Nehelamite": The letter, though written by the prophet, must be sent in the name of the Lord, declaring what he would do with the person mentioned, and the reason of it. Which follows:
"Because that Shemaiah hath prophesied unto you, and I sent him not, and he caused you to trust in a lie": That they should in a very little time return from their captivity to Jerusalem.
Because he prophesied without being sent of God, and prophesied lies, by which the people were deceived.
"Behold, I will punish Shemaiah the Nehelamite, and his seed": Not him only, but his posterity also. Thus, God sometimes visits the sins of parents on their children, they being, as it were, a part of themselves, and oftentimes partners with them in their iniquities.
"He shall not have a man to dwell among this people": Either at Babylon, or at Jerusalem, whither he had promised a speedy return.
"Neither shall he behold the good that I will do for my people, saith the Lord": By returning them, after seventy years captivity, to their own land, and to the enjoyment of all their privileges, civil and religious.
"Because he hath taught rebellion against the Lord": Or, "a departure from him". Taught men to revolt from him, and not give heed to his prophets. To disbelieve what he said by them, concerning their continuance in Babylon. Which is called a rebellion against him. And being so heinous a crime, deserved the punishment denounced on him and his. Rebels and their offspring are punished among men.
Just about the worst thing that could happen to a Hebrew, was not to have sons to carry on the family name. Of course, this was not the only punishment spoken against Shemaiah. He would not live to see the return to Jerusalem after the Babylonian captivity. Shemaiah was disclosed as a false prophet (God did not send him). The reason for the punishment was that he taught rebellion.
Verses 30:1 - 33:26: These chapters known as the "Book of Consolation", promise that God would bring back the captives from exile and establish a new covenant with Israel that would enable His people to live in a right relationship with Him (Psalm 53:6). These prophecies of Israel's restoration look beyond the return from exile to the second coming of Jesus and His thousand-year reign in the millennial kingdom. (In Romans 11:26-27), Paul looks forward to the time when "all Israel will be saved" in fulfillment of God's covenant promises to Israel.
Verses 1-3: (Chapters 30-33), contain messages of consolation for a troubled people. They will give hope to the righteous remnant of Judah. For the return from captivity (see the note on 23:3).
Jeremiah 30:1 "The word that came to Jeremiah from the LORD, saying,"
"There is no particular date annexed to this prophecy, whereby to ascertain the precise time of its delivery, but it may not unreasonably be presumed to have followed immediately after the preceding one, in which the restoration of the people from their Babylonish captivity is in direct terms foretold.
Who is their covenant God; He has not forgotten them and still has a regard for them. And speaks after the following comfortable manner concerning them.
"Saying, write thee all the words that I have spoken unto thee in a book": Being things of consequence, which they might remain to the ages to come. And be read to the use, comfort, and edification of the Lord's people. And be a support to their faith and hope, as well as be a testimony of the truth and faithfulness of God.
Each time there is a new word from the LORD to Jeremiah, it is for a specific purpose and is not covering something he has already done. It seems that God wants Jeremiah to write down what He is about to give him. He wants a record kept of each word. This could cover all the prophecies that God has already given him as well as the new things, because it says all the words I have spoken. Have spoken is past tense. They are to be gathered in a book for future reference. Most of this chapter I believe, is speaking of things that have not even occurred yet. The need for a book was because the generation these prophecies were for, had not even been born yet. He was not writing a historical book. It would be possible to put it in chronological order only after all prophecies were fulfilled.
The promise to "bring again" the exiles from captivity here (and in 33:26), frames this section of the book.
"I will ... bring again": This theme verse gives in capsule form the pledge (of chapters 30-33). God's restoration of the whole nation to their own land (compare 29:10; Amos 9:14-15; Rom. 11:26), has in view a final regathering never to be removed again (see note on 16:15), and not just a return in the time of Ezra and Nehemiah (verses 8-9; 31:31; 32:39-40; 33:8-9, 15-16). This verse is a summary of the prophecy (given in verses 4-9).
This is speaking of a time when the 12 tribes of Israel will return to the Promised Land. The people will return in 70 years and rebuild. This is looking to a time far beyond this time, when God will bring His people back to His land. This is in the process of happening now in Israel. In 1948 Israel became a nation, and there has been a steady flow of the Israelites back to their Promised Land.
Which follow in this chapter and the next. First concerning Israel, the ten tribes; and then concerning the two tribes of Judah and Benjamin, even concerning all Israel. Whereas, if this prophecy only respects the return from the captivity in Babylon, there is very little in it which concerns the ten tribes, or but a very few of them. The words may be rendered, "unto Israel, and unto Judah"; as being the persons to whom they were directed, as well as were the subjects of them.
We must remember that Judah represents the two tribes of Judah and Benjamin. Israel represents the rest of God's people.
"A voice of trembling": Rather, a sound of trembling, a sound causing men to tremble. Doubtless it is "the sound of the trumpet, the alarm of war" (Jer. 4:19).
"Of fear, and not of peace": Rather, there is fear, and no peace. "Peace," as usual, means the harmony of a well ordered, secure, and peaceful community. Literally, it is wholeness. Its opposite is "breaking," i.e. outward ruin and inward anguish.
Truly even unto this day, there has never been peace in Israel. The voice of trembling has to do with a great war.
The image of Judah's warriors as women "in travail" pictures the horrors of the Babylonian invasion.
The pain is so great to the men that they are like women with labor pains. Fear is the cause many times, of paleness. There is a great time of fear coming upon the earth that we read about in the Luke's Scripture.
Luke 21:26 "Men's hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken."
Verses 7-10: The "time of Jacob's trouble" during the exile was a preview of the period of unparalleled suffering for Israel during the time of the Great Tribulation following the Rapture of the church (Dan. 9:12; Joel 2:11; Amos 5:18). After this time of divine purging and judgment against the people of Israel, the Lord will "break his yoke" of foreign oppression for His people and they will live under the rule of Jesus, their Messiah.
Before the future blessing promised to a repentant and righteous people, will come "the time of Jacob's trouble". This refers to the great period of Israel's tribulation (Deut. 4:30; Isa. chapters 24-27; Dan. 12:1; Matt. 24:15-28; Rev. 12). That affliction in the end times will be associated with the great judgments involved in the day of the Lord. As a day of judgment. "The day of the Lord" is characterized by:
(1) Desolation and fear (Isa. 13:6-16; Joel 1:15; 2:1);
(2) Darkness and gloom (Joel 2:2, 10; Zeph. 1:15);
(3) Earthly and celestial phenomena (Isa. 13:9-10, 13; Joel 2:30-31; 3:14-15; Amos 5:20; Zeph. 1:15; Zech. 14:1-7; 2 Peter 3:10);
(4) Devastation and destruction (Obad. 15-16; Zeph. 1:14-18; 1 Thess. 5:2; 2 Peter 3:10-11);
(5) Wrath (Zeph. 1:14-18);
(6) Death (46:10; Isa. 13:15-16; Ezek. 30:2; Zeph. 1:17-18; Zech. 14:1); and
(7) Unprecedented warfare (Rev. 16:14).
However, when judgment has done its work, Israel "shall be saved out of it". Hence, that "day" will also be characterized by:
(1) Salvation (Joel 2:20, 32; 3:17; Zech. 4:3);
(2) Righteousness (2 Peter 3:13);
(3) Peace and prosperity (Joel 3:18, 20; Zech. 14:8-10);
(4) The return of the Messiah (Zech. 14:4-7); and
(5) His worship and adoration (Zech. 14:16).
The "time of Jacob's trouble" is speaking of the Great Tribulation that comes upon the earth.
Joel 2:11 "And the LORD shall utter his voice before his army: for his camp [is] very great: for [he is] strong that executeth his word: for the day of the LORD [is] great and very terrible; and who can abide it?"
Jacob is mentioned here, because he was the father of all 12 tribes of Israel. That great day is the day of God's judgement on all the earth. The troubles we have been reading about in Babylon, were but a type and a shadow of this great trouble mentioned here. The believers are saved in the middle of the Great Tribulation. They are saved from God's wrath, not saved from tribulation. The following Scripture is vivid about God's family being saved out of tribulation.
Revelation 7:14 "And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb."
Verses 8-12: Jeremiah offers a true hope based on God's Word.
Better, "And it shall come". Here, there comes hope uttered in the words "he shall be saved out of it," which keeps the prophet from sinking under the burden of his sorrow. The second and third person are strangely mingled. Jehovah speaks to Israel, "thy bonds," and "his yoke" is that of the oppressor. I.e., of the Babylonian ruler.
"And strangers shall no more serve themselves of him:" i.e., by Israel. The prophet echoes the words of (Isa. 10:27).
The yoke that has been on all mankind, was put there by Satan. Jesus broke that yoke for all believers when He gave His body on the cross for the sins of the world. This is speaking of a time when the yoke is broken for everyone, not just the believers, because it includes the word "strangers". This could be the 1000 years that Jesus has Satan bound, so that he cannot deceive the nations. Notice the yoke is broken by God, not by man.
David their king": The Messiah, the greater David in David's dynasty, ultimately fulfills this promise (2 Sam. 7:16). He is the great king often promised as Israel's hope (23:5-6; Isa. 9:7; Ezek. 37:24-25; Dan. 2:35, 45; 7:13-14, 27; Matt. 25:34; 26:64; Luke 1:32; Rev. 17:14; 19:16). No king of David's seed has held the scepter since the captivity. Zerubbabel, of David's line, never claimed the title of king (compare Hag. 2:2).
David in this Scripture is referring to the Lord Jesus Christ who will reign as King of kings and Lord of lords.
You that are my servants, and the posterity of Jacob. Though your captivity be seventy years, yet be not afraid that I have quite forgotten you, or my promise made to your fathers. For I will assure you, that though I have for your sins sent you afar off, yet you are not beyond the reach of my saving arm. You shall return out of the captivity of Babylon, and be at rest
"Neither be dismayed, O Israel": The same thing in other words; for Jacob and Israel are the same; and to fear and be dismayed are much alike.
"For, lo, I will save thee from afar": From a far country; not from Babylon only, but from all distant countries where they are dispersed, east, west, north, or south. Distance of place should be no hindrance to their salvation, and so need be no objection in their minds to it.
"And thy seed from the land of their captivity": Their children should come forth with them. It seems to respect future times. That though this should not be accomplished in the persons of the Israelites then living, yet should be in their posterity.
"And Jacob shall return, and shall be in rest, and be quiet, and none shall make him afraid": Which was not fulfilled upon the Jews' return from the Babylonian captivity. For they quickly met with much opposition and disturbance in the rebuilding of their city and temple. And afterwards from Antiochus, in the times of the Maccabees, by whom they were greatly disquieted. And at last by the Romans, by whom their nation was subdued and ruined. Wherefore this respects the quiet and peaceable times they shall have when they are converted, and have embraced the Christian religion.
Who is not to fear? God's servants. This speaks of a time of perfect peace for Israel. I believe this is speaking to both physical Israel and spiritual Israel (Christians). Fear should not be in the vocabulary of believers, except to fear God. Fear is the opposite of faith. Without faith, it is impossible to please God. Moses had been spoken of as the deliverer of the physical house of Jacob, when he led them out of Egypt to the Promised Land. He was a type and a shadow of the great Deliverer, the Lord Jesus Christ, who is the King of Peace. When He comes, He brings perfect peace.
"Not make a full end": Israel will endure as a people until Messiah's kingdom (compare Rom. 11:1-29).
God is ever "with" His people even though He may have to chastise them (Heb. 12:5-8). He will not cast off the one who is truly His (Gen. 28:15; Deut. 31:6-8; Joshua 1:5-9; Heb. 13:5-6).
Every man must give an account to God. God has always kept a remnant of physical Israel. He has never made a full end of them. God realizes the weakness of man, and that is why He gave them a better covenant of grace through Jesus Christ our Lord. The Savior of all mankind is Jesus.
1 Timothy 4:10 "For therefore we both labor and suffer reproach, because we trust in the living God, who is the Savior of all men, specially of those that believe."
Verses 12-17: Everything about Israel's situation looked hopeless, but the "therefore" (of 30:16), introduces an unexpected reversal that can be explained only by the grace of God. The enemies that had devoured Israel "shall be devoured". The nation that had "no healing medicines" for its incurable wounds would find healing from the Lord.
Judah had no reason to complain.
Jeremiah 30:12 "For thus saith the LORD, Thy bruise [is] incurable, [and] thy wound [is] grievous."
By themselves or others, in all human appearance. There was no help for them from men. Their case seemed desperate. There was no likelihood of their recovery to their former state and glory, as at this day the case of the Jews appears to be. There seems to be no probability of their conversion and restoration. And whenever it is, it will be as life from the dead (Rom. 11:15). Like quickening Ezekiel's dry bones, or raising persons from the dead, which none but the hand of omnipotence can affect.
"And thy wound is grievous": an expression signifying the same as before. The metaphor is taken from a body wounded and bruised in such a manner, as to be past the skill of the most able surgeon to cure it.
None that will give themselves the trouble to look into their wound to judge of it. To consult, and reason, and debate about the nature of it. And what methods are most advisable to take for the healing and binding of it up. Or, as others, "for the compression" of it; the squeezing out the corrupt matter, in order to bring it to a cure.
"Thou hast no healing medicines": Either of thine own, or of others, preparing for thee. The design of all these expressions is to show the helpless and hopeless state of the people of Israel, before their call, conversion, and restoration. By which it will appear to be the Lord's work, and his only. And since he was able to do it, and would do it, therefore Jacob and Israel had no reason to be afraid and dismayed, though their case might seem desperate.
Mankind cannot save itself. Their sickness and ours is sin. The end result of sin is death. The only cure is Jesus, if we will accept Him. He abolished our sin. He took our sin upon His body on the cross, and sin for the believer in Jesus, was nailed on the cross.
The Egyptians and Assyrians, whom they sought unto for help, and entered into an alliance with, and who promised them great things. But forgot their promises and forsook them.
"They seek thee not": To ask of thy welfare, as the Targum adds. They do not visit thee nor inquire after thine health, or how it is with thee, having no manner of care and concern for thee. This has been the case of the Jews for many ages.
"For I have wounded thee with the wound of an enemy, with the chastisement of a cruel one": So it might seem to be; and thus it might be interpreted by them. As if the Lord acted the part of an enemy, and a very cruel one, that had no mercy. Though he corrected them (as Jer. 30:11), in measure, moderation, and mercy. Or else the meaning is, that he wounded them, when their nation, city, and temple, were destroyed, by the hand and means of an enemy. Even a very cruel and merciless one, the Romans.
"For the multitude of thine iniquity": Because thy sins were increased. A very wicked people the Jews were, not only before they went into the Babylonish captivity, but after their return. And in the times of Christ and his apostles; who complain of their covetousness, hypocrisy, adultery, thefts, murders, and sacrilege. And particularly they were in the above manner chastised by means of the Romans. For their unbelief and rejection of the true Messiah, and the persecution of his followers.
Sin is like a cancer that spreads. The lover here, is speaking of all those who sinned with them. God sends chastisement on His children to cause them to repent. Every time God pours out His wrath, the next statement is, "And they repented not". You see God wants everyone to be saved. He seems cruel sometimes, to cause us to be saved. He showed the greatest love that ever was, when He gave His Son on the cross to pay for our sins.
Or complains of the hardness, and heaviness, and continuance of it, when there was such a just cause for it? When men have sinned at a high rate, they have no reason to complain of the punishment of their sins (Lam. 3:39).
"Thy sorrow is incurable, for the multitude of thine iniquity": Such were the number of their iniquities, that they brought them into such a sorrowful and wretched estate and condition that there was no recovery of them. Nor hope of recovery of them, by their own power, or by the help and assistance of others.
"Because thy sins were increased I have done these things unto thee": Which shows the justice of God, and is a vindication of it under all the seeming severity of it. The Jews acknowledge, that under the second temple there was a great increase of capital crimes, such as murders, adulteries, etc. For which, and other sins, wrath came upon them to the uttermost by the Romans. And they still continue under the visible marks of the divine displeasure.
This appears that they wanted the affliction to go away without repenting of their sins. The purpose of the afflictions was to bring them to repentance.
Verses 16-24: These absolute and extensive promises have yet to be fulfilled in history; they look forward to the reign of Christ, the greater David, in the millennial kingdom of the "latter days".
Though they had sinned at so great a rate, and were so much afflicted and chastened by the Lord. Yet their enemies should not go unpunished, and mercy in the issue would be showed to them. Jarchi calls it an oath, that so it should be. The Romans that devoured them, and ate up their substance, were devoured by the Goths and Vandals. For this may be carried further than to the destruction of the Babylonish Empire by the Persians.
"And all thine adversaries, every one of them, shall go into captivity": Or be conquered and subdued, as were the Assyrians, Egyptians, Chaldeans, Grecians, and Romans. And not only Rome Pagan has been destroyed, but Rome Papal also will go into captivity (see Rev. 13:10).
"And they that spoil thee shall be a spoil, and all that prey upon thee will I give for a prey": They shall be used according to the law of retaliation. The same measure they have measured shall be measured to them again.
Romans 12:19 "Dearly beloved, avenge not yourselves, but [rather] give place unto wrath: for it is written, Vengeance [is] mine; I will repay, saith the Lord."
That is, bring thee into a comfortable and prosperous condition, both in church and state. With respect to things religions and civil: as the afflictions and distresses of the Jewish nation are expressed by sickness, wounds, and bruises. So their prosperity, both spiritual and temporal, is signified by health. The words may be rendered, "I will cause length to ascend unto thee"; or a long plaster. Or rather, that which has been long looked for, and long in coming, prosperity. Or else, that whereas they were before bowed down with afflictions and sorrows, now they should be as a man in an erect posture. Which rises up in his full height and length, being in a robust and healthful state.
"And I will heal thee of thy wounds, saith the Lord": Pardon their sins, remove their afflictions, and bring them into a comfortable situation, into a Gospel church state, and into their own land.
"Because they called thee an outcast": As were the Jews at that time, cast out of their own land, rejected from being the people of God. So, they are reckoned by the nations who surrounded them.
"Saying, this is Zion, whom no man seeketh after": After their good, either temporal or spiritual": Despised by most, pitied and prayed for by few. And fewer still they are that seek after, and are solicitous about, or take any methods, or make use of any means, for their conversion. But though man does not, God will, and his work will appear the more obvious.
Not only does God heal His people, but He keeps them in divine health. Israel has always been thought of as an Outcast. The church of the Lord Jesus Christ (Zion), is thought of as an Outcast as well. The world does not understand salvation. Anything they do not understand they declare an Outcast.
1 Corinthians 2:14 "But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know [them], because they are spiritually discerned."
That is, the captives of Israel, the inhabitants of them. Alluding to the patriarchs, Abraham, Isaac, and Jacob, dwelling in tents. And to the Israelites in the wilderness. And fitly expresses the present unsettled state of the Jews.
"And have mercy on his dwelling places": By restoring Israel, or Jacob's posterity, to their dwelling places in Jerusalem, and other places rebuilt by them and for them. The Targum is, "I will have mercy on his cities;"
"And the city shall be builded upon her own heap": The city of Jerusalem, as the Targum expresses it, as it was in the times of Zerubbabel. It was built in its place (as the same Targum); upon the very spot of ground where it before stood, which was become by its desolation a heap of rubbish. Or, "upon its hill". Mount Moriah, on which some part of the city was built. So likewise in the latter day. Though Jerusalem was destroyed by the Romans, and is now in a desolate condition. Yet it shall be rebuilt, as it seems by this prophecy, upon the very spot where it formerly stood.
"And the palace shall remain after the manner thereof": Which the Targum interprets of the house of the sanctuary, the temple. So Jarchi; and it was true of it in Zerubbabel's time. But as this prophecy has a further view to future times, something else seems intended. Kimchi says it is either the king's palace or the temple. The singular may be put for the plural, and design "palaces", noble and stately buildings. Signifying that the city shall be rebuilt in a very grand manner: and so "shall remain after the manner of it". Or, "according to its right" or "judgment"; it shall be continued and established by or upon that justice and judgment that shall be done in it. For it shall be called a city of righteousness, and a faithful city (Isa. 1:26).
God is restoring. This is speaking of the rebuilding of Jerusalem and the rebuilding of the temple. It is also speaking of a people being rebuilt. Redemption from sin clears the conscience and brings real inner peace to the forgiven one. Only Jesus Christ brings this.
Thanksgiving to God (as Jer. 17:26). Either thank-offerings (Lev. 7:12-13), or vocal thanksgivings.
"And the voice of them that make merry": Either in a religious sense, or in a civil sense if it be taken in the former. It signifies their mirth at their religious festivals, of which we read much in Scripture (Psalms 42:4; 118:15). If in the latter, it signifies their happy and joyful state after their restoration.
"I will multiply them, and they shall not be few": Though they be diminished in the captivity, yet I will return to them in my accustomed providences, and multiply them according to my promise to Abraham. So as they shall be for number, many.
"I will also glorify them, and they shall not be small": And as to their quality, it shall be honorable; though during those seventy years they shall be a people of no reputation. Yet after that time they shall recover their ancient reputation, and again be a people great for honor and glory.
Jesus began with Himself and a handful of apostles. Today the church has grown to a multitude beyond numbering. We also know that those in captivity in Babylon were told to multiply, so this possibly has two meanings. Mankind cannot glorify itself. God must glorify it.
In the streets of Jerusalem, numerous and free. No more in a strange land, or subject to others (Zech. 8:5). And educated in a religious manner. Some think it refers to the times of the patriarchs before the law was given. And that the meaning is, that the law being abrogated, and they are now sensible of it, shall live without it, as their forefathers did. It may be understood of the church's children in a spiritual sense. That great numbers should be born again in her as formerly. Who shall profess the Christian religion, and behave according to it.
"And their congregation shall be established before me": The church, consisting of them. Or their church state shall be settled and confirmed, and no more be destroyed, as it formerly was.
"And I will punish all that oppress them": Or rather, have oppressed them. All the antichristian nations, who will now suffer the wrath of God. And after this there will be no more oppressors and persecutors of the church of God.
The children of Israel shall be restored to their greatness. We remember the children of Israel are two-fold. This is speaking of the physical and the spiritual house of Israel. The congregation is like the church. Both are speaking of God's people on the earth. God is their very present help in trouble. He builds a hedge of protection around them. The oppressor is Satan and all who follow him. God will take care of their punishment.
Verses 21-22: The coming "governor ... from the midst" of the restored people of Israel shall be, as the Jewish Targum suggests, the messiah Himself. This verse makes clear that He will combine in Himself the roles of both priest and king (compare Ezek. 34:20-24; 37:24-28; Heb. 7:26 - 8:2; 9:11-15). The phrase "from the midst" is reminiscent of the earlier promised prophet (Deut. 18:15-19). For being "near" to God (see the note on 23:23). For the promise that Israel will be my people" (see Lev. 26:12 and Hosea 2:23). For a similar application to the church (see 2 Cor. 6:16).
"Governor": This refers to the Messiah, the king (of verse 9 and 23:5-6), a springing up from within Israel (compare 11:1), able to approach God as a priest.
Again, we see two messages here. One is the ruler who comes from their people, and rules them after their bondage in Babylon. The other is speaking of the Lord Jesus Christ who was born of a woman of the stock of Judah. He came from the people to reign. He was King of the Jews. He was God in the flesh of man. Jesus opened the way to the Father for all of mankind. At the crucifixion of Jesus, the temple veil was torn from the top to the bottom making the way open into the Holy of Holies for all who believe.
Jeremiah 30:22 And ye shall be my people, and I will be your God.
God in these words declares that in that day he would renew his covenant with Israel, (at least the true Israelites). And they should be his people to serve and to obey him, and he would be their God to protect and bless them with all temporal and all spiritual blessings.
We must choose to be His people and He will be our God.
That is, the wrath of God, which like a whirlwind comes suddenly, with great force and strength, and carries all before it. There is no withstanding it; such is the wrath of God against the enemies of his church and people.
"A continuing whirlwind": Whirlwinds, as they come suddenly, are generally soon over. But this will continue very boisterous and terrible, until it has done all the execution designed by it.
"It shall fall with pain upon the head of the wicked": According to some, the wicked Jews, that do not repent and turn to the Lord, but rather the wicked of the nations. As Jarchi; not the Gentiles in general, as distinguished from the Jews, which is his sense. But the antichristian states; for the ruin of antichrist, and the conversion of the Jews, will be much about the same time. And the vials of God's wrath, which will be poured upon them, and fall upon their heads, will give them much pain, both in body and mind (see Rev. 16:10). And which wrath and ruin are expressed by a tempest of thunder, lightning, and hail, and by an earthquake (Jer. 30:18).
This is speaking of the wrath of God on all the unbelievers.
This explains what is meant by the continuing whirlwind (in Jer. 30:23).
"Until he hath done it": His whole will and pleasure. Brought Babylon to ruin, and destroyed all the anti-Christian powers.
"And until he hath performed the intents of his heart": In a way of grace and mercy to his people, and in a way of wrath and vengeance on their enemies.
"In the latter day ye shall consider it": This prophecy, and understand it. And see it wholly and fully accomplished.
Now we see the time this whole thing was to be set. It was in the latter days. The latter days in my opinion, is speaking of the time of the end. This is speaking of the time that we read of in Revelation when God pours out His wrath on those unbelievers and removes His children from the earth for safety.
Verses 1-3: God's "everlasting love" for His "people" is accompanied by infinite patience. For "loving-kindness" (see the notes on 1 Sam. 20:14-17 and Jer. 2:2).
"At the same time": Equated with the latter days (in 30:24). In this chapter, prophecies of the restoration of the nation are continued.
We know that this is speaking of all the 12 tribes of Israel, but as I have said before, Israel includes all the believers in Christ as well. Look with me in the following Scripture who becomes sons of God.
John 1:12 "But as many as received him, to them gave he power to become the sons of God, [even] to them that believe on his name:"
This is a fact that all who will be His people are His family. He will be their God. Another way of saying this is whosoever will. There are a number of things that are required for Him to be our God. The first thing is to believe. The next thing we must do is turn our will over to His will. We must be obedient to our God.
Verses 2-14: Here are messianic kingdom conditions.
God confirmed the aforementioned promises, and his people's hope and faith in them, by minding them of what he had anciently done for this very people. Though God did, in the journey which the Israelites had from Egypt to Canaan, cut off many of them by the sword for their iniquities. Some by the Amalekites (Exodus 17:8), and some by the swords of their brethren for the idolatry they committed about the golden calf (Exodus 32:28). Yet those that survived that and other judgments found favor in God's eyes while they were going to Canaan, the land of rest. Or while God, going before them, brought them into Canaan. God paralleled his future providences and gracious purposes with his past gracious providences.
During the Babylonian attack, many were left that were not killed by the sword. They were able to live in the wilderness because of the grace of God. It really does not matter whether the wilderness here is speaking of the wilderness wanderings of Exodus from Egypt, or whether this is speaking of the exiles who escaped capture by Babylon. In both cases, God took care of His people in the wilderness. This is probably speaking of the 10 tribes of Israel as well as the two tribes of Judah. We Christians are in our own wilderness, headed for our own Promised Land, heaven. God's grace is sufficient to see us through. God has prepared a place of rest for us. The hardships now are nothing compared to the wonderful rest we will have with Him.
Restoration would follow the judgment of exile because the Lord loved Israel with "an everlasting love" for them. The word lovingkindness literally means "loyal love", the kind of love that never ends (Mal. 1:2). Paul also affirms that nothing can "separate us from the love of God" (Rom. 8:39).
God's love is the agape type of love. You and I love because of something. God loves in spite of the fact we do not deserve to be loved. While we were yet in sin, God sent the Savior. God's love is unconditional love. God's love for mankind is a mystery. His love is just as strong for us today, as it was the day He created us. God draws us to Him. The Holy Spirit woos us or draws us, because God wants to save us. This is what Jesus says about that drawing.
John 6:44 "No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day."
The same with "all the families of Israel" (Jer. 31:1). Who, when converted, will be espoused to Christ as a chaste virgin. Have a sincere affection for him; unfeigned faith in him, and purely worship him. Receiving the pure doctrines of the Gospel, and submitting to the ordinances of it. And then will the church, comparable to a building consisting of lively stones, laid upon the foundation which is Christ. Which is fallen down, and lies in ruins, be rebuilt, and none shall hinder it. And a glorious building it will be, and will continue so, when its stones are laid with fair colors. Its foundations with sapphires; its windows made of agates; its gates of carbuncles; and all its borders of pleasant stones (Isa. 54:11).
"Thou shalt again be adorned with thy tabrets": Or timbrels, instruments of music, such as women used at times of public joy and mirth (Exodus 15:20). Which became them, and were very ornamental to them. And their playing on these was usually attended with dancing. Hence it follows:
"And shalt go forth in the dances of them that make merry": Phrases expressive of spiritual joy, which will be in the hearts of the saints, and expressed by the behavior of them at the time of the conversion of the Jews. Which will be the marriage of the Lamb. And when the bride will be ready, being adorned with the robe of Christ's righteousness, and with the graces of his Spirit. And be brought into his presence, accompanied with a chorus of virgins her companions. Undefiled ones, having harps in their hands, singing the Lamb's new song (see Rev. 14:2).
For the term "virgin of Israel" (see the note on 18:13).
The physical house of Israel had been the wife of God. The virgin is speaking of the chaste virgin that Jesus is coming back for. The virgin is spiritual Israel, who worships God and does not worship false gods.
2 Corinthians 11:2 "For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present [you as] a chaste virgin to Christ."
We become new creatures in Christ. It would be possible to be a spiritual virgin then. In other words, God starts all over with them and us again. He has forgiven them and started all over with them. They will be happy and dance in victory because they are forgiven and given new lives.
Samaria was the metropolis of the ten tribes, called so from Shemer, who owned the hill. Omri, king of Israel bought it and built Samaria upon it. Mountains in many places are judged the most convenient places for vineyards, being free from shades, and most exposed to the sun. God promised them a liberty to plant, and that they should enjoy their plantations, eating them as common things. Which they could not do till the fifth year, as appears from (Lev. 19:23-25). The three first years it was to be accounted by them as uncircumcised, that is, unclean. In the fourth year it was to be holy to the Lord. In the fifth year, they might eat the fruit of it, as any common thing that was not unclean, nor yet devoted and consecrated to the Lord.
Samaria was the northern kingdom. God is just saying, He will make this a fruitful area where they will be able to plant, and God will grow for them to eat.
In addition to the natural sense (as her), of being those who were stationed on hilltops and walls, or in watchtowers, or were on duty in the city or field, especially to warn of possible danger and give protection to the people, prophets were often called "watchmen" (see the note on 6:17).
The 10 tribes had broken away from the two tribes, and they had not worshipped together after that. This is speaking of a time when Ephraim will come back to God. Whether this is speaking of the temple, and they are to go up at festival times; or whether they come to Christ and His church (ZION), is uncertain. Whichever this is, they recognize the LORD as their God. Sometimes "Ephraim" symbolizes the Gentile believers.
John 11:54 "Jesus therefore walked no more openly among the Jews; but went thence unto a country near to the wilderness, into a city called Ephraim, and there continued with his disciples."
The "remnant" here refers to a believing Israel in an eschatological setting (compare 23:3; Isa. 10:20-22; 11:11, 16; Rom. 11:5).
This remnant of Israel is spoken of many times in the Bible. These are those who have not bowed their knee to Baal. These are those who have not committed spiritual adultery. Those who sing with gladness are all who love Him, both Jew and Gentile. This is like saying hurry and send our Savior (Jesus).
Matthew 1:21 "And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins."
Matthew 18:11 "For the Son of man is come to save that which was lost."
Israel was chosen of God as His favorite nation.
The vision of restoration continues, and the prophet sees in the spirit, the great company of those that return. Even those who are commonly left behind in such an expedition, as encumbrances hindering its march, the blind, the lame, the women with child or in the very pangs of childbirth, will be seen in that company. None shall remain behind. They are to come from the land of the North. The wide range of the term covering the exiles both of Judah in Babylon and of Israel in the cities of the Medes. For "the coasts of the earth" (see note on Jer. 25:32).
"Shall return thither": I.e., to the land of Israel, as the goal of the company of travelers.
The North Country here is probably speaking of Babylon, but the coasts of the earth speak of many nations around the world. This just explains that all of God's people shall return, from the weakest to the strongest.
Some think that it had been better translated, "they went weeping". For though the verb be the future tense in the Hebrew, yet that tense hath often the signification of the beyond perfect tense. Thus, it answered (Psalm 126:5-6). But there is no need of it here, for there is a weeping for joy, as well as for sorrow. As we have it in the instances both of Jacob and Joseph (Gen. 29:11; 43:30). And thus, the text corresponded with that (Zech. 12:10). Weeping also here may be understood for their past sins.
"I will cause them to walk, by the rivers of waters": And they shall have no want as they had when they came out of Egypt, through the wilderness, where they often wanted water.
"In a straight way, wherein they shall not stumble": Neither shall they have any rough ways, nor turn backward and forward, as God made them to do in their passage through the wilderness.
"For I am a father to Israel, and Ephraim is my first-born": For as I have the affection of a father for all Israel, so will I show the care and kindness of a father to them, and use them as a man uses his first-born. So God anciently called the Jews (Exodus 4:22), they being the first of all nations, whom God owned and took into covenant, and who owned God, and worshipped the true and living God only.
"Weeping" speaks of repentance. "Supplications" in this particular place means prayers or petitions. The "straight way" is the straight and narrow path of righteousness. The "rivers of water" speak of the Spirit of God. They will walk in the Spirit. The Light of the Lord Jesus Christ will light their way so they will not stumble. When Ephraim and Manasseh were brought before their grandfather for their patriarchal blessing, Ephraim received the spiritual blessing of the right hand. The right hand blessing was generally given to the first born. This was not a mistake, but a deliberate act. Jacob was spoken of as Israel, when he blessed the boys. I believe this was speaking of the spiritual blessing of all the believers in Christ who receive the right hand blessing. Jacob made the sign of the cross, when he crossed his hands to bless the boys. "Ephraim" means double fruit. I believe somehow Ephraim symbolized all believers, Jew and Gentile. Israel speaks of the natural Jew as physical Israel and spiritual Israel as all believers in Christ.
The Gentiles: who are called upon to hear the word of the Gospel. The word of peace, reconciliation, and salvation by Christ. Sent among them by him, for the calling and conversion of them, that they might believe in him, and profess his name.
"And declare it in the isles afar off": Having heard, received, and embraced the Gospel themselves, it became them to make it known to others. Not only to those upon the continent and the isles adjacent, but to those afar off from it. Where, blessed be the Lord, this Gospel has been declared to the conversion and comfort of many, and to the glory of Christ.
"And say, he that scattered Israel will gather him": That is, the Lord that hath scattered the Jews throughout the nations of the world, and even in the isles afar off, will before long gather them together, and bring them into their own land. This may be understood of the spiritual Israel, be they Jews or Gentiles, the children of God scattered up and down in the world. And who, by reason of sin, and while in an unregenerate estate, are alienated from God, and at a distance from him. But are gathered together in one head, Christ, when he died for them, and redeemed them. And in the effectual calling, when they are gathered to God and Christ, one by one; and afterwards to more near communion with them. And, at last, to glory, and which is the sum and substance of the Gospel to be heard and declared.
"And keep him as a shepherd doth his flock": So that they shall be scattered no more, as the Jews have been. Nor any of them lost, as God's elect were in their first head Adam. They are Christ's flock, given him by the Father, and purchased with his blood. And having gathered them as above, he will keep them in his hands, from whence none can pluck them. And preserve them by his almighty power unto salvation. Which doctrine of the saints' perseverance is a most comfortable doctrine of the Gospel to be published and declared.
(See the note on 23:4).
God scattered them because of their unfaithfulness to Him. He will bring them back, because they have repented of their sins, and called out to Him again. This has to be speaking of the gathering that is going on now, because the Jews were not scattered too far off on islands in the time of Jeremiah. God's grace and mercy causes Him to seek the sheep of His flock.
Because of the certainty of Divine prophecies and promises, things in them are often said to be already done which are not to be fulfilled until many years after. The sense is, God will as certainly do it as if he had already done it. For whether it be understood of a deliverance from Babylon, or of the salvation of the gospel by Christ, which by a metaphor is often also called redeeming and ransoming. It was to be accomplished long after this time.
"From the hand of him that was stronger than he": Some understand the Chaldeans, others understand the devil (interpreting the text of the spiritual redemption of God's people by the blood of Christ, being the ransom given for them). But undoubtedly the text is literally to be understood of their deliverance from Babylon, though (as the apostle saith), all these things happened to them in a figure. In their deliverance, as well from Babylon as Egypt, they were types of the deliverance of God's people from spiritual Babylon and Egypt by Christ. As well as in their entering into Canaan they were as the apostle proved (Heb. chapters 3 and 4), types of the saints entering into heaven, of which Canaan was a type.
Jesus is the Redeemer of all mankind. He ransomed (purchased), us with His shed blood. Jesus defeated Satan on the cross. Satan may have been stronger than we are, but he was not nearly as powerful as God. He is a defeated foe.
The particular phrases in this verse are signifying but one thing. The happy and prosperous state the Jews should be in after their return from the captivity. Both as to their religious and civil state.
"The height of Zion": May either signify Jerusalem, or the temple more especially. Where those that returned, as well those of the ten tribes as those strictly of Judah, should come and sing praises to God. And should there come to beg of God good things upon the account of his goodness, owning him as the God of their mercies, whether of a spiritual or temporal nature. Such as corn, wine, oil, and an increase of their cattle, both flocks and herds. And they should be a beautiful, flourishing, growing people.
"And their soul shall be as a watered garden": A watered garden that looks cheery, and in which things grow and thrive (for soul doth not seem here to be taken for men's spiritual and immortal part, but for the whole man). And they shall be sorrowful no more in that manner as they have been, and for that age and generation were. Or many years (see Isa. 35:10). Some think that under these expressions is also promised the spiritual joy which the true Israel of God should have under the gospel. And the eternal joy they shall have in heaven, when, and not before, all tears shall be wiped from their eyes. For in a strict sense it was not fulfilled to the Jews, who at the taking of their city by the Romans, sixty years after Christ, met with more sorrow than they had ever before met with.
This sounds so much like the following Scripture.
Revelation 21:4 "And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away."
Home is very much like heaven. These exiles have made it home. Not only home physically, but they are back in their holy place as well. Wheat symbolizes the believers. The "oil" symbolizes the Holy Spirit. There is a river that flows from deep within man. This is the water of the Spirit, which washes the soul.
This verse contains only a further variety of expressions, all signifying the same thing. In other words, their happy state for some time after the captivity. We may understand the dancing here of all sorts of people. Either of their religious rejoicing in their holy festivals. For under the Old Testament in their religious rejoicing they used these external expressions of joy, as appears from (Psalm 150:4), and from David's dancing before the ark. Or of their civil joy, where dancing was more usual.
This speaks of a time of great joy, because they have been redeemed. This is old and young, male, and female all rejoicing together. They are dancing in joy of their homecoming.
Meaning either the ministers of the Gospel, who should not only be liberally provided for as to their maintenance. Which is too low a sense; but filled with spiritual good things. With the doctrines of the Gospel, and a comfortable experience of them, that they may be able to feed others with knowledge and understanding. Or since, under the Gospel dispensation, there is no such distinct order of men under the name of priests, but all the saints are made kings and priests to God. They may be here meant, as follows.
"And my people shall be satisfied with my goodness, saith the Lord": To which they are said to flow (Jer. 31:12). But, lest it should be thought that there would be no manner of trouble and affliction in those times, two instances as follow are given. The one at the beginning, and the other towards the close of them, expressive of distress; one on temporal, the other on spiritual accounts.
The word "satiate" means bathe, make drunk, fill, satisfy, water, or soak. This just means that the priest's soul will be filled. The people will not go looking for other gods, they will be satisfied with the LORD.
"A voice ... in Ramah": The reflection, for a moment, is on the distress of an Israelite mother for her children slain in the Babylonian invasion. This was a backdrop for the many contrasting promises of restoration to a joyful time (as verses 12-14, 16-17), in the messianic day. Matthew saw the same description of sadness as apt, in principle, to depict something of the similar weeping of Jewish mothers when King Herod had babies slain at Bethlehem in a bid to kill the Messiah as a child (Matt. 2:17-18).
The comparison of the grief of Israel in exile to that of "Rachel weeping for her children", points forward to Herod's massacre of the Israelite babies in the days of Jesus (Matt. 2:18). The conditions of exile would carry over into the time of Jesus, even though Israel was back in the land, Jesus came to deliver the people of Israel from their exile, first by redeeming them from their sins and then ultimately at His second coming by delivering them from all their enemies (Rom. 11:26-27).
Matthew finds in Herod's killing of the infants (Matt. 2:16-18), an analogy with Jeremiah's depiction of "Rachel weeping" for those who had been lost at the fall of Samaria and those who would yet face a similar fate in the fall of Jerusalem (in 586 B.C.).
This is speaking of the time when Herod would kill all of the children under two years old while trying to kill Jesus.
Matthew 2:16-18 "Then Herod, when he saw that he was mocked of the wise men, was exceeding wroth, and sent forth, and slew all the children that were in Beth-lehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently enquired of the wise men." "Then was fulfilled that which was spoken by Jeremiah the prophet, saying," "In Ramah was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping [for] her children, and would not be comforted, because they are not."
Though sorrow on such an occasion may be lawfully indulged, yet it ought to be moderated. And attention should be given to those things which may serve to relieve under it, and especially when they come from the Lord himself. Then a stop is to be put to the mournful voice, and wet eyes are to be dried up.
"For thy work shall be rewarded, saith the Lord": In bearing these children, and bringing them into the world, and expressing such an affectionate and tender concern for them. Signifying, that the trouble of bearing and bringing them into the world, and nursing them the time they did live, should not, as it might seem, be fruitless, and to answer no end. But it should be seen hereafter, that all this was not in vain. Nor should they think it so; but that they have an ample recompense of all their sorrow and trouble.
"And they shall come again from the land of the enemy": Meaning either Joseph and Mary, and Jesus; who, by the warning of an angel, went into Egypt. The land of the enemy, where the Jewish fathers were once evilly entreated, just before this barbarity was committed. Where they stayed till all danger was over, and then returned (see (Matt. 2:13; compared with Hosea 11:1). Or rather the murdered children, who, in the resurrection morn, shall return from the grave, the land of that "last enemy", death, which shall be destroyed (1 Cor. 15:26). And so, Rachel, and the Jewish mothers she represents, are comforted with the hopes of a better resurrection (Heb. 11:35).
This is another Scripture that declares the fact that babies that die, live again in the resurrection. The land of the enemy would be death in this instance. These babies live eternally in heaven with God. Rachel's reward is the assurance of her children's eternal life.
Or, "hope for thy posterity"; for their children that had been massacred, that these should rise again, and enjoy a blessed immortality, as the next clause seems to explain and confirm it.
"That thy children shall come again to their own border": Either to the border of the land of Israel, as Joseph, Mary, and Jesus did (Matt. 2:21); or rather to the borders of the tribes of Judah and Benjamin, where this cruel murder was committed. And so the intimation is, that they shall rise again, and stand upon that very spot of ground where their blood was spelt. And not only so, but enter into and dwell upon the new earth in the Jerusalem state. And also enter into the heavenly Canaan, and dwell with Christ for evermore, on whose account their lives were taken away.
The hope of all who believe is of the resurrection.
Verses 18-20: "I shall be turned". Jeremiah wrote of Israel (the 10 tribes called Ephraim), as finally recognizing, in humility, the need for the Lord to move them to repentance and forgiveness. (Compare Psalm 102:13-17), for the relation of Israel's restoration to their prayers (see also 24:6-7; Lam. 5:21; compare John 6:44-45).
The Lord's judgment would finally cause the people to confess their wrongdoing and turn from their sinful behavior. The purpose of the Lord's judgment was discipline and correction, not destruction (Acts 3:26; Heb. 12:5-11).
A first step in repentance is confession of sin and a prayer for the Lord's effective enablement in the believer's life. True repentance involves the work of the whole person in recognizing and sorrowing over sin, and renouncing it so as to turn to God in full heart's devotion to His lordship (compare chapters 32 and 51).
The beautiful message in this is the helplessness of man to change himself. All have sinned and come short of the glory of God (Rom. 6:23).
God provides a way in Jesus Christ for all to be saved. Since we cannot save ourselves, God did it for us in the person of Jesus.
Repentance in the full sense follows, not precedes, our being turned to God by God (Zech. 12:10). The Jews' "looking to Him whom they pierced" shall result in their "mourning for Him." Repentance is the tear that flows from the eye of faith turned to Jesus. He Himself gives it: we give it not of ourselves, but must come to Him for it (Acts 5:31).
"Instructed": Made to learn by chastisement. God's Spirit often works through the corrections of His providence.
"Smote upon ... thigh": (Ezek. 21:12). A token of indignant remorse, shame, and grief, because of his past sin.
"Bear ... reproach of ... youth": "because the calamities which I bore were the just punishment of my scandalous wantonness against God in my youth". Alluding to the idols set up at Dan and Beth-el immediately after the ten tribes revolted from Judah. His sense of shame shows that he no longer delights in his sin.
After God stopped him and turned him around, he repented. His sins were a bad memory to him. The beautiful part of salvation is that God puts our sins in the sea of forgetfulness. Our sins are abolished when washed in the blood of the Lamb, Jesus Christ.
The question implies that a negative answer was to be expected. Who would have thought that one so undutiful to His heavenly Father as Ephraim had been should still be regarded by God as a "pleasant child?" Certainly, he was not so in respect to his sin. But by virtue of God's "everlasting love" (Jer. 31:3). On Ephraim's being "turned" to God, he was immediately welcomed as God's "dear son." This verse sets forth God's readiness to welcome the penitent (Jer. 31:18-19), anticipating his return with prevenient grace and love. Compare Luke 15:20: "When he was yet a great way off, his father saw him and had compassion".
"Spake against": Threatened him for his idolatry.
"Remember": With favor and concern (as in Gen. 8:1; 30:22).
"Bowels ... troubled for him": (Deut. 32:36; Isa. 63:15; Hosea 11:8). Namely, with the yearnings of compassionate love. The "bowels" include the region of the heart, the seat of the affections.
Ephraim in this represents all who have been shown the mercy of God and saved. The very reason that Jesus gave His body on the cross for the sins of the world, was because He loved us. He loved us so much that He provided a way for all to be saved and forgiven.
It will be noted that the figure is changed, and that instead of "Ephraim, the dear son," we have Israel, the "back-sliding daughter." The idea of the return of the exiles is still prominent, and she, as represented by the first group of those who came back, is called on to set up "heaps of stones," after the manner of Eastern travelers, as waymarks for those who followed (compare Ezek. 39:15). The way which she had trodden when she was led out into captivity was to be re-trodden in the fullness of joy on her return. She was to pass in her joy through the self-same cities that had then seen her in her shame.
The "waymarks" are markers to show the way. They are to be set up on high heaps so that they will not be missed. The "highway" is speaking of that narrow way that we must walk. The wife of God is physical Israel as we learned in a previous lesson. The virgin is speaking of all believers in Christ (Jew and Gentile), who make up the church. The fact that they are virgins means they have not worshipped other gods. This is saying return home to the true church.
"Backsliding" (see note on 2:19).
"A woman shall compass a man": Here is one of the most puzzling statements in Jeremiah. Some see the virgin birth of Christ (but "woman" means a woman, not a virgin, and "encompass" or "surround" does not suggest conceiving). Possible it refers to the formerly virgin Israel (verse 21), who is now a disgraced, divorced wife (verse 22; 3:8). She will one day in the future re-embrace her former husband, the Lord, and He will receive her back, fully forgiven. That would be "a new thing in the earth".
Going about is straying from that path (of verse 21). To be backslidden one must have been saved. This just means those who are weakening in their faith. The natural thing in the earth is for the woman to be weaker than the man. The man is protective of the woman. It seems this new thing God created is a power of the woman over the man. This power is in the spiritual realm. We see in this that the man (in verse 22), is symbolic of Babylon (the world). The woman is symbolic of the church. This is saying, the church of the Lord Jesus Christ will overcome the world. Even though the church seems weaker (woman), the church will overcome the man (world). Remember God created this situation.
The Governor of the whole world, the Lord of armies above and below. And yet has a peculiar regard to Israel, his spiritual Israel, whose covenant God and Father he is. And is to be believed in what he after says, the fulfilment of which may be depended on.
"As yet they shall use this speech in the land of Judah, and in the cities thereof, when I shall bring again their captivity": Not the Babylonian captivity, but their present one. For, upon their return from Babylon, though there was a reformation among them, by means of Ezra, and Nehemiah, and others. Yet not so great a one as is here suggested. When, by way of salutation and prayer, the following words will be said by all that know them, and wish well to them, as had been heretofore.
"The Lord bless thee, O habitation of justice, and mountain of holiness": For now, Jerusalem will be the habitation of righteous men, and every pot or person in it, and in "Judah, shall be holiness to the Lord" (Zech. 14:21). And so, shall be blessed of God, and pronounced blessed by men, by all good men, among the Gentiles, who will rejoice at their conversion, restoration, and reformation.
"Speech" in the Scripture above is speaking of the spoken Word of God. Jerusalem has been the habitation of justice in the literal sense. In the spiritual sense, the believers are the habitation of justice. Jesus is Justice. Christ in us the hope of glory means that the justice of Christ dwells within every Christian. The mountain of His holiness in the physical is speaking of mount Zion in Jerusalem. The mountain of His holiness in the spiritual, is wherever His followers are. The tabernacle of God is with men. It is not only with men, but in men as well. Possibly the mountain of holiness for the believers, is the house of worship where we go to fellowship with God.
In peace and unity, in great concord and harmony.
Husbandmen, and those that go forth with flocks": Husbandmen and shepherds; meaning such not merely in a temporal sense, but in a spiritual one. Ministers of the Gospel, laborers with God, and under him, in the husbandry of his church. Pastors after his own heart, to feed his people, his flocks, his sheep and lambs, with knowledge and understanding. Who shall agree in their ministry, teaching the same doctrines, and administering the same ordinances, according to the rule of the word.
In the physical realm, this is speaking of the shepherds (nomads), moving around tending their herds of sheep. Husbandmen were those who cared for the vineyard. In both instances, the spiritual meaning of the vineyard and the sheep shows the Christians and their great relationship with God.
Jeremiah 31:25 "For I have satiated the weary soul, and I have replenished every sorrowful soul."
"I have" here is of the same significance with I will, as ordinarily in prophetical promises. Which are the words of Him who called the things that are not as if they were. And would have his people look upon the things which he hath promised to do as certain as if they were already done. The words are only a promise to the same sense as before. That God would give his people abundance of ease and plenty, and wipe all tears from their eyes.
"Satiated" in this verse means watered abundantly. The water is the Spirit of God. They have the Spirit abundantly watering the weary soul. Sorrow will be no more. God will wipe away all tears and sorrow.
Jeremiah 31:26 "Upon this I awaked, and beheld; and my sleep was sweet unto me."
"My sleep was sweet": The hope of Israel's restoration brought a moment of peace in Jeremiah's otherwise tumultuous ministry.
God had been speaking to Jeremiah in a dream. This was not a nightmare but a pleasant dream. This kind of dream from the Lord leaves us refreshed.
Or, "are coming"; and will be here shortly.
"That I will sow the house of Israel, and the house of Judah, with the seed of man, and with the seed of beast": That is, will multiply both man and beast, so that there shall be a great increase. Whereas, through war, famine, pestilence, and captivity, their number was greatly reduced. The allusion is to the sowing of a field with seed, which in due time springs up, and produces a large increase. Some understand this of the spiritual blessing of regeneration. But that is not of corruptible seed, such as is here mentioned, but of incorruptible seed, by the word of God. Though this may be a type of the fruitfulness of the church in Gospel times; since afterwards an account is given of the new covenant, which should take place in those times.
This is an entirely new message from God here. It is not the same as the dream that ended (in verse 26). Sowing indicates broadcasting of seed for a big crop. This just means they will be multiplied greatly and their animals will be very productive as well.
"Build and ... plant": The Lord repeated what He at first told Jeremiah (in 1:10), regarding His two works of judging and blessing. The latter is in two images, architectural (build), and agricultural (plant).
The LORD is the Watchman who sees all that goes on. He deals with each thing in its proper time. It was God who sent the destruction as a chastisement on His people for their unfaithfulness. In fact, He saw that each detail of the punishment was carried out properly. Now that He has forgiven them and brought them back into the land, He will be just as careful to see that each of the blessings are proper also. God is like a father who is interested in the welfare of his children.
"Eaten a sour grape": This was apparently a proverb among the exiles' children born in Babylon, to express that they suffered the consequences of their fathers' sins rather than their own (Lam. 5:7; Ezek. 18:2-3).
In the past, sins had been carried down from generation to generation. Sometimes a child suffered for the wrong a parent had done (read Exodus 20:5). This will not be true from now on. Each person will be responsible for his own sin.
His own personal iniquity; and not a corporeal death only, but an eternal one, which is the just wages of sin. It seems to intimate, that after the Babylonish captivity, no public calamity should come upon them for the sins of their fathers and their own jointly, but for their own iniquities singularly. So their last destruction by the Romans was for their personal disbelief and rejection of the Messiah (see John 8:24). And the calamities upon them ever since have been for the same reason. Indeed, they caused a curse of their blood upon their children, and upon their children, and so it is. But then, their children are under the power of the same sin of unbelief, and will remain so, until the veil is taken away, and they turn to the Lord. After which it will still be a clearer case that everyone shall die for their own iniquity.
"Every man that eateth the sour grape, his teeth shall be set on edge": Sin, though it may be esteemed a sweet morsel, is a sour grape, and will prove so in the issue. And will give a man as much trouble and disquietude, when he is convinced of the evil of it, or suffers the punishment of it. As when a man's "teeth are set on edge"; and indeed, the consequence of it will be weeping, wailing, and gnashing of teeth.
One of the best examples of this in the Bible is in Ananias and Sapphira. He lied to the Holy Ghost, and was killed for it. Later His wife comes in not knowing of her husband's death. She lies to the Holy Ghost and is killed for her lie, not because of his lie. Jesus set us free. Each will stand before the Judge of all the world. We will stand there one at a time, and give an account. We will be judged by our own actions not by our parent's actions.
Verses 31-34: The "New Covenant" is the culmination of God's covenant-making with Israel. It may be viewed as a document of God's prophetic program and of His policies of administration. Served as the manual of procedure from carrying out the moral, civil and ceremonial regulations relative to national Israel in the pre-Christ era (compare Deut. 7:6-11; Heb. 8:7-13). Some features of the old covenant are carried over into the New Covenant:
(1) There is in the New Covenant a stress on the importance of the unchangeable principles of God's "law". However, these will now be written not on stone but in the "hearts" of Gods people. They will become part of their "inward" code for living, and will conform in all respects to the moral law of the Scriptures. Accordingly, the idea that the Old Covenant called for (compare Deut. 6:6; 10:16 30:6), in external commandments, will be internalized under the terms of the New Covenant.
(2) With the establishment of the covenant at Sinai, Israel had become nationally God's "people" (Exodus 6:6-7; 19:5-6). As such, they were to be a faithful and obedient people, reflecting His standards in their lives (Deut. 14:1-2; 26:16-19). In a far greater way, the intimacy of the believer with God makes the realization of God's relation to His people under the terms of the New Covenant to be a full and living experience. Moreover, not just Israelites but all believers (those who "know" God, verse 34), are now called under the New Covenant "my people" (see 2 Cor. 6:16; Gal. 3:6-9; 15-18; 26-29; Titus 2:14). These feature of vital inwardness and a universality of the knowledge of God stand out as the two great distinctive elements in the New Covenant.
(3) A third feature that represents continuity with the Old Covenant, yet superiority under the New Covenant, is the matter of forgiveness. Although God is said to "forgive their iniquity" under the administration of the Sinaitic covenant (Exodus 34:6-7; Num. 14:18; Deut. 5:9-10; compare Psalm 86:15; Joel 2:13), in the stipulations of the New Covenant, God will "remember their sin no more". This feature is a reminder that men in Old Testament times were saved in anticipation of the finished work of Calvary. Under the old economy, believers approached God in their worship experience through human mediators (Exodus 20:19). But with the completed redemption by Christ the members of the family of God now have direct access to God (compare 1 Tim. 2:5-6; Titus 2:11-14; 3:5-7; Heb. 9:1 to 10:22).
Where full forgiveness has been granted there is no more remembrance of sin. Positionally and experientially, with the living reality of both God's law in the heart and the indwelling Christ (Col. 1:20-27). In the believer, there is not only full and continuous forgiveness of sin (1 John 1:8-9), but full provision for faithful and victorious living.
As a document of prophetic promise, like the Abrahamic and Davidic covenants, the New Covenant is unconditional. In form, it corresponds to the royal Grant Treaties of the ancient Near East. As to subject matter, by comparing (Jeremiah 31:31-34), with the other formulations of the New Covenant (e.g., 32:37-44; 33:14-26; Isa. 55:1-3; 61:1-11; Ezek. 34:22-31; 36:22-38; 37:21, 28), it may be seen that the New Covenant assimilates the elements of the promises made to Abraham and channeled with progressive light through David (see the note at 2 Sam. 7:12-16), and brings them to full realization.
Thus, the final blessing of Abraham's seed will find fruition in Israel's possession of the Promised Land in perpetuity under the rulership of Christ, the Greater Son of David, the Seed "par excellence" (compare 33:26; Ezek. 37:25-27; Micah 7:19-20 with Luke 1:68-78; Acts 3:25-26; Rev. 11:15).
Further, by faith in Christ, Gentile believers also become the spiritual seed of Abraham and members of the family of God (compare Isa. 45:22-25; Rom. 4:18-25; Gal. 3:26-29; Eph. 2:1 to 3:6; Titus 2:11-14; 1 Peter 2:9-10). Although the New Covenant is now operative (Matt. 26:27-28; 2 Cor. 3:6; Heb. 8:6-13), and is attended by the ministry of the Holy Spirit who is resident in believer's' lives (Acts 2:14-37; Rom. 8:23; 2 Cor. 1:20-22; 5:1-5; Eph. 1:13-14; 1 Thess. 5:19), the full realization of the New Covenant, as the capstone of all the covenants, awaits the second coming of Christ. He will give to Israel the promises distinctive to that nation, and will rule over the earth in an unprecedented period of universal peace (Isa. 2:4; Ezek. 34:25; 37:26), prosperity (Isa. 61:7-8; Ezek. 34:26-27), and the full knowledge (verse 34), of the abiding presence of God (Ezek. 48:35; Joel 3:21).
In this prophecy Jeremiah foresees the new covenant ("testament"), that God will make with mankind by extending His grace to the Gentiles. Under this new covenant, God will call out a people for Himself from all the nations of the earth to form the bride of Christ (Rev. 21:1-9). This new and unconditional covenant is better than the old covenant because it rests on the efficacy of Christ's atonement for the sins of mankind (Heb. 8:10-12; Luke 22:17-20; Eph. 1:10).
This is the covenant of grace. Salvation will come through faith in the Lord Jesus Christ, not by works.
Galatians 2:16 "Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified."
The old covenant made with Abraham was an everlasting covenant based on faith in God. The law was given to Moses for the people because of their sins.
Our familiarity with the words hinders us, for the most part, from recognizing what must have seemed their exceeding boldness. That the Covenant with Israel, given with all conceivable sanctions as coming directly from Jehovah (Exodus 24:7-8), should thus be set aside, as man repeals an earthly law. The man who could say this without trembling must indeed have been confident that he too was taught of God. And that the new teaching was higher than the old.
"Although I was a husband unto them": The words declare the ground on which Jehovah might well have looked for the allegiance of Israel (see notes on Jer. 2:2; 3:20).
Verse 32 is speaking of the law that was given to Moses for the people at Mount Sinai. One big difference is the law of the old covenant was written on tables of stone. The new covenant is written on the hearts of the believers. The first covenant was based on man's obligation to God. The second covenant was based on the unmerited favor God showed to man. God did it for us. We just accept His great gift to us. God was a husband to them in the sense of His protection. He fed them miraculously. He guarded them. He opened the way for them at the Red Sea. He was everything a good husband should be. Mankind failed God in that he did not obey God. Man broke the covenant not God.
The Lord would solve the problem of a corrupt heart (17:1, 9), by writing His laws on the hearts of His people. In other words, by the indwelling Spirit of God, the laws of God would move from being an external to an internal reality (Ezek. 11:19). This provision of the New covenant was instituted through the blood of Christ (Luke 22:30). The unconditional covenants God made with Israel secure her future blessings, and the blood of the New Covenant secures all those who are in Christ (Heb. 8:7-13; 10:14-18).
In the New Covenant, every individual would truly "know" the Lord through a direct personal relationship rather than one that was mediated primarily through priests and prophets (Hab. 2:14).
The new covenant is one of the heart. God's love poured out into man. Christianity is of the heart. Christianity is not a keeping of the law, but of loving the Lawgiver. Hebrews says it best.
Hebrews 8:10-12 "For this [is] the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people:" "And they shall not teach every man his neighbor, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest." "For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more."
None of us want the justice of the law, when we can have the mercy of the covenant of grace.
Verses 35-37: These verses emphasize the certainty with which Israel can expect God to fulfill the New Covenant (compare 33:17-22, 25-26).
All of the earth and all the "ordinances" that hold them together would have to cease before God ceases to acknowledge Israel as a nation.
As he did at first, and still continues it. And which is a wonderful gift of nature he bestows on men, unworthy of such a favor (Matt. 5:45).
"And the ordinances of the moon and of the stars for a light by night": Which have a settled regular order and course, in which they move. And whereby they impart the light they borrow from the sun, to enlighten the world by night. Which is another favor to the inhabitants of it (see Gen. 1:16).
"Which divideth the sea when the waves thereof roar": Some refer this, as Kimchi, to the dividing of the Red sea for the Israelites to pass over. But it rather respects an action more frequently done; and should be rendered, which "stilleth", or "maketh the sea quiet"; which best agrees with what follows. When it is tumultuous, and threatens the loss of ships and men's lives, and attempts to pass its bounds, he "rebukes it". So the Targum; and makes it calm; he stilleth the noise of the seas, the noise of their waves (Psalm 65:7).
"The Lord of hosts is his name": That has all the armies of heaven and earth at his command, and can do whatever he pleases. He, and he only, can do the above things, and does them; and he that can do them, is able to make good the covenant he has made with the house of Israel, and fulfil the promises of it. Of which there is an assurance; as well as he is able to secure an interest and a church for himself unto the end of the world, as the following words show in the next scripture.
God spoke the Word and they were created. Each thing God created was for a purpose. The sun shone light on the earth in the day. The moon was signs to Israel. Each full moon was a new month. The moon controls the tides of the sea. The LORD of hosts and the Word of God are the same. They are both Creator God.
Of the sun, moon, and stars. Should these leave their proper course, and not perform their several functions, or do the service appointed for them. Should they desert their master, or disobey his orders, turn away from him, and pay no regard to the laws and rules he has set them.
"Then the seed of Israel shall also cease from being a nation before me for ever": But, as the former is impossible, so is the latter. The Jews ceased not from being a nation through their captivity in Babylon, nor through their destruction by the Romans. They continue a distinct nation and people to this day, though scattered throughout the nations of the world. Though this rather refers to the spiritual Israel, the holy nation and peculiar people. Christ will have a seed to serve him as long as the sun and moon endure. His church shall continue to the end of the world. It is built on a rock; and the gates of hell cannot prevail against it.
As long as the sun and the moon exists, Israel will be a nation in the sight of God. We will get into the two sticks which make up Israel in our study on Ezekiel. For now, I will just say that physical and spiritual Israel make up this nation (family), of God.
Either the space between the highest heavens and the earth. Or the extent of the heavens, from one end of them to the other, which cannot be done by man. So the Targum, "as it is impossible that man should know the measure of the heavens above;". Otherwise it is measured by the Lord, for he hath "meted out heaven with a span" (Isa. 40:12).
"And the foundations of the earth searched out beneath": So as to be known what they are, or on what they are fastened, since the earth is hung upon nothing (1 Job 38:6).
"I will also cast off all the seed of Israel for all that they have done, saith the Lord": As the former cannot be, so neither the latter. When there was a very great rejection of the Jews for their disbelief of the Messiah, they were not all cast off. The Apostle Paul was an instance to the contrary, and so were others: "the remnant according to the election of grace". And there is a time coming when all Israel shall be saved. Nor shall any of the spiritual Israel be cast off by him, or cast away from him, so as to perish. The Israel, whom God foreknew, is chosen, redeemed, and whom he calls by his grace. No, not for all the sins and transgressions they have been guilty of, however they may deserve it. The reasons are, because of his unchangeable love to them. His unalterable covenant with them; the satisfaction his son has made for them; and the free and full pardon of their sins, which he has granted to them.
This is speaking of the absurdity of thinking that God would do away with Israel. The important word in this is "all". He does destroy many of them because of their sins, but always keeps a remnant.
Verses 38-40: The tower was in the northeast corner of the city (compare Neh. 3:1; 12:39). When New Covenant promises are ultimately fulfilled to Israel in its regathering to its land, rebuilt Jerusalem will meet certain specifications. The "Gate of the corner" is at the northwest corner (2 Kings 14:13; 2 Chron. 26:29). The "measuring line" marks out the area for rebuilding. It will point over the hill Gareb and then toward Goah; both places are impossible to identify today. The "valley of... dead bodies" is the valley of Hinnom, a place of refuse and burning fires (compare 7:13, and see note there). The "Horse Gate" was at the southeast corner of the temple courts (2 Kings 11:16; Neh. 3:28).
Since the Jews never suffered any additions to the Bible. Jarchi says this prophecy refers to future times in the latter redemption, and never was fulfilled in the second temple. And indeed, under the figure of rebuilding Jerusalem, seems to be intended the building of the Gospel church, which was to continue to the end of time. For both holiness and perpetuity are ascribed to it.
"That the city shall be built to the Lord": The city of Jerusalem; which was to be rebuilt upon the return of the Jews from the Babylonian captivity, as by the order, and under the direction and protection of the Lord, so for his service and worship. The temple in it should be built up again, and divine worship restored. And both that and the city, with the inhabitants of it, be devoted to his service. A type of the Gospel church, built up a habitation for God, where he is worshipped, feared, and glorified.
"From the tower of Hananeel unto the gate of the corner": Of the tower of Hananeel mention is made in (Neh. 3:1). The Targum calls it the tower of Pikkus. Lightfoot places it on the south side of the city, bending to the east. But most place it on the east side of it. Here probably the building of the city began in Nehemiah's time, and proceeded to the gate of the corner, which lay northeast; of which (see (2 Kings 14:13). Jerom interprets the tower of Hananeel the tower of obedience, or of the grace and gifts of God, which latter is not much amiss. And the spiritual building of the church proceeds from the grace of God, upon the foundation of the apostles and prophets, Christ being the chief corner stone (Eph. 2:20).
Rather, straight forward unto the hill Gareb. The hill of Gareb is not mentioned elsewhere. Its meaning is probably "Leper's Hill." It must, of course, have been outside the city, and may be identified (after Schleussner and Hitzig), with "the fourth hill, which is called Bezetha".
"To Goath": Rather, to Goah. But the reading of the Peshito, "to Gibeah," should probably be adopted.
A valley so called (as some think), from the multitude of Sennacherib's army slain there. Or, (as others think), from the bodies of malefactors put to death at Golgotha (which was near), cast or buried there.
"And of the ashes": So called (as is thought), from the ashes of the sacrifices carried thither. Some think that the horse gate had its name from the king's horses led out at it. The sum is, the whole city shall be built.
"Shall be holy unto the Lord": All these places shall be parts of the holy city, and God's name shall be sanctified, and he shall be worshipped in them all. And the city for a long time shall abide, and not be plucked up, nor thrown down. For we know after many years it was plucked up by the Romans. If we interpret the word for ever of a perpetuity, the church of God must here be understood, against which the gates of hell shall never prevail, as Christ hath promised.
This just has to be the New Jerusalem. This will be a city of truth and righteousness. Jesus will be the Supreme Ruler or King. There will be no more ruin, or death, or sorrow. Jerusalem had been destroyed many times but this says it will never be destroyed again. This is that permanent holy city. The area marked off is for the temple of God. Look with me at that true temple.
Revelation 21:22 "And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it."
Jeremiah Chapter 31 Continued Questions
"Tenth year": The time is 587 B.C., the tenth year in Zedekiah's reign (597-586 B.C.), the eighteenth of Nebuchadnezzar's rule, during Babylon's siege of Jerusalem.
Zedekiah would rule 11 years so this is very near the end of his reign. It appears this was shortly after Jerusalem was attacked.
Verses 2-5: Shut up in the court of the prison": Judah's final king put Jeremiah into prison on the charge of preaching treason, against nation and king, whereas Zedekiah savored positive talk to spark new morale to hold out.
"Army ... besieged Jerusalem": The siege, set up in the tenth month (Jan. of 588 B.C.), lasted at least 30 months to the fourth month (July of 586 B.C. - 39:1-2; compare 34:1 and see note there). The events of the chapter occurred in this setting of Judah's imminent loss of its land, only about a year before Babylon's final takeover (detailed in chapters 39-40 and 52).
Jeremiah had received permission from God to stay in Judah and see its destruction. He was protected by God and no harm came to him. The court of the prison was probably the safest place to be. It was next to the king's palace.
In prison, at least in the court of the prison. He had given orders for his imprisonment, which were executed. And it was the same as if he had done it himself; the reason of which was, as follows.
"Saying, wherefore dost 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?" Meaning the city of Jerusalem, now besieged by the king of Babylon. This prophecy stands in (Jer. 34:1); the prophecies of this book not being put together in proper order of time.
We see from this that Zedekiah did not appreciate the prophecies of Jeremiah. Jeremiah had spoken of the destruction of Judah and Jerusalem, and Zedekiah did not like it. He would rather believe the false prophecy of immediate restoration. You remember in a previous lesson that Zedekiah (the false prophet), was roasted in the fire by Nebuchadnezzar. The Zedekiah mentioned here is king of Judah.
This is a continuation of the prophecy of Jeremiah, repeated by the king to him, and which concerns himself more especially. Who, upon the taking of the city, would endeavor to make his escape, as he did. But should not be able (Jer. 52:8).
"But shall surely be delivered into the hand of the king of Babylon": Not only into the hands of his army, and of his generals, but into his own hand personally. Since it follows:
"And shall speak with him mouth to mouth, and his eyes shall behold his eyes": Converse together face to face, eye to eye; but no doubt with different tones and looks. The king of Babylon upbraiding the king of Judah with perjury and ingratitude, and looking upon him with indignation and contempt. The other speaking faintly, and looking down with grief, shame, and confusion. Moreover, the eyes of the king of Babylon beheld the eyes of Zedekiah, and ordered them to be put out, as they were (2 Kings 25:7).
This was the part of Jeremiah's prophecy that Zedekiah liked the least. He felt he was too great to fall into the hands of the Babylonians. The king of Babylon of course is Nebuchadnezzar. It is not a subordinate that speaks judgement on Zedekiah. It is Nebuchadnezzar himself.
As he did in chains, from Riblah, where he was brought unto him after he was taken, endeavoring to make his escape (Jer. 52:8).
"And there shall he be until I visit him, saith the Lord": In taking him away by death. For he continued in Babylon to the time of his death, which was not violent, but natural. And, considering his circumstances, his captivity, imprisonment, and loss of sight, might be reckoned a visitation in mercy. Though some understand this of God's visiting the people at the return of them from their seventy years' of captivity. If Zedekiah lived till then, he must be a very old man. But of this we have no account, nor is it probable.
"Though ye fight with the Chaldeans, ye shall not prosper": Though they should charge out upon them, in order to beat them out of their trenches, and drive them from the walls of the city, yet without success.
Zedekiah will not even die in his own land.
2 Kings 25:7 And they slew the sons of Zedekiah before his eyes, and put out the eyes of Zedekiah, and bound him with fetters of brass, and carried him to Babylon."
We can see from this that it was a mistake to fight against the judgement of God. It is of no benefit to fight against God's judgement. "Until I visit him" means the time of his death.
Verses 6-15: Jeremiah performed another sign act, redeeming family property belonging to his uncle "Shallum" (Lev. 25:25-32). To confirm that the Lord would bring His people back to the Promised Land when the exile was over. The purchase made no sense in light of the imminent Babylonian conquest of the land unless the Lord would fulfill His promise that "Houses and fields and vineyards shall be possessed again in this land".
Jeremiah 32:6 "And Jeremiah said, The word of the LORD came unto me, saying,"
Not that he said this to Zedekiah; but the prophet, after the above preface, returns to declare what the word of the Lord was, which came to him at the time before mentioned.
This is a break from the message before.
Jeremiah, being in prison for his prophecy, purchased a piece of ground. This was to signify, that though Jerusalem was besieged, and the whole country likely to be laid waste, yet the time would come, when houses, and fields, and vineyards, should be again possessed. It concerns ministers to make it appear that they believe what they preach to others. And it is good to manage even our worldly affairs in faith; to do common business with reference to the providence and promise of God.
This is the LORD Speaking to Jeremiah. It is Jeremiah's uncle's son who will come to him. Jeremiah's dad was the priest in Anathoth. The right of redemption was Jeremiah's, because this land had belonged to his family. We could look at this as being very foolish in the natural thoughts of man, but this is God telling Jeremiah to redeem the land. Faith is believing in things that are not necessarily the practical thing to do at the time. It is putting trust in God and doing exactly what God wants.
Verses 8-15: Apparently Jeremiah was the nearest living relative of his nephew, hence the right of "redemption" was his (compare Lev. 25:24 and see the note at Ruth 3:9). Jeremiah's unselfish act at that time (588 B.C.), when Jerusalem's fall seemed imminent constituted a symbolic action. It demonstrated the certainty of his prophecies concerning Israel's return to the land and eventual possession of it forever. Jeremiah had performed other symbolic actions (13:1-11; 18:1-6; 27:1-14; 28:10-13; compare 43:8-13), but this one is perhaps his greatest display of faith. The prophets were often called upon to dramatize God's purposes (see for example, Isa. 20:2-4; Ezek. Chapters 4 and 5, 12:3-20; 21:6-7; 24:15-27; Hosea chapters 1 and 3; Zech. 6:9-15). The entire transaction was in a strictly legal manner. Similar documents recovered from the Jewish community at Elephantine on Egypt's Nile River illustrate the accuracy and care with which such transactions were made.
"The right of ... redemption": A man facing hardship could sell property, and the right to redeem it until the Jubilee year belonged to the closet blood relative. If a stranger had taken it due to unpaid debt, the relative could redeem it as a family possession (Lev. 25:25). Levite land could be sold only to a Levite (Lev. 25:32-34), such as Jeremiah. He did as the Lord told him (verses 9-12).
(In verse 7), God told Jeremiah that Hanameel would come. (In verse 8), we see that what God says is true. Jeremiah was probably like some of us. He heard the voice of God and then questioned whether it was God. Now he knows the voice was from God because the very thing he heard has now happened.
"Seventeen shekels of silver": Literally, as in the margin, probably a legal formula. Jeremiah bought Hanameel's life-interest up to the year of Jubilee, and no man's life was worth much in a siege like that of Jerusalem. As Jeremiah had no children, at his death the land would devolve to the person who would have inherited it had Jeremiah not bought it. He therefore bought what never was and never could have been of the slightest use to him. And gave for it what in the growing urgency of the siege might have been very serviceable to himself. Still, as the next heir, it was Jeremiah's duty to buy the estate, independently of the importance of the act as a sign to the people. And evidently, he gave the full value.
To those Jeremiah had been prophesying to it probably seemed that Jeremiah was going against his prediction of the long captivity by Babylon. The truth of the matter is that Jeremiah also, believed his prophecy that God would restore this land to His people. "Silver" symbolically means redemption. It is always silver that is used to redeem. It is very interesting to me that a man in prison would have the money to buy the land. Many people claim to have faith but this is sincerity of faith. Jeremiah has put his faith into action.
Verses 10-14: The careful recording of two copies of the "purchase" and their storage in a jar would not only attest to Jeremiah's ownership of the land but would also provide later confirmation of his prophecy (36:4).
Or, "wrote in a book"; the instrument or bill of sale, the deed of purchase. Which described the field sold, and expressed the condition on which the purchase was made. And by subscribing it he agreed to it, and laid himself under obligation to perform it.
"And sealed it": For the further confirmation of it.
"And took witnesses": To be present at the payment of the money, and to sign the deed likewise.
"And weighed him the money in the balances": This he did a second time. He weighed it first before Hanameel himself, and then before the witnesses. Everything was done fairly, and with great exactness.
There seemed to be some type of legal document that was signed before witnesses to seal the contract. This was perhaps similar to a deed in our day.
The deed of purchase, the book or bill of sale, the instrument of the bargain, as before mentioned.
"Both that which is sealed, according to the law and custom": Which was both sealed by the buyer and seller. And was sealed up, and not to be looked into by everyone. Only when there might be a necessity as this was the original copy.
"And that which was open": The counterpart or copy of the former, which though signed and sealed as the other, yet not sealed up, but was open and exposed to view. Either for the relations to see what was done, as some say. Or for the judges, as others, to ratify and make authentic. Or, as is most probable, this copy was laid up in some public register, to have recourse unto upon any occasion. However it was, it was according to the laws and customs of those times, which Jeremiah carefully attended to. Or, as others, it lay open for the witnesses to sign. So there are three distinct things. First the written contract; then that as signed and sealed by buyer and seller, according to law; and then as signed, but not sealed, by the witnesses.
The Jewish law was very strict about the transfer of land. God had allotted each family a portion of land and they must keep it in the family. The custom of the Jews was to sell to a near kinsman. It was lawful as well because they had signed the papers for the transfer.
Baruch (as appears from Jeremiah 36:4, 26), was a scribe, and an attendant upon Jeremiah, and one who wrote things for him, and from his mouth. He made this purchase with all the usual formalities. To make it public, he signed and sealed it before witnesses, and delivered it to Baruch, to keep in the presence of them all, and in the presence of the Jews who casually were in the place when the thing was done.
"Before all the Jews that sat in the court of the prison": Where Jeremiah was. And who probably came to visit him, and to hear the word of the Lord from his mouth. Unless we can suppose that these were fellow prisoners, or were set as spies upon him, to watch him what he said and did.
The Jews were very good record keepers. This was recorded in front of all these witnesses. The deed was given to Baruch for safe keeping. The book of the purchase was very similar to a record we would have at the court house.
Jeremiah 32:13 "And I charged Baruch before them, saying,"
Before his kinsman, the witnesses of the deed, and the Jews that were in the court.
"Saying" (as follows).
"Take these evidences": Title deeds to the land, kept for security reasons in a pottery jar, would attest in a future day to one's claim of possession. Men of Anathoth did return to Jerusalem from Babylon (Ezra 2:23). Also some of the poor of the land, left by the Babylonians (chapter 39), could have included certain inhabitants of Anathoth. In a still future day, God will be able (verses 17, 27), to make this land good to a resurrected Jeremiah and confirm to the right people that they are the prophet/priest's descendants.
In all of the problems from the siege it would have been easy for the record to have been destroyed. Jeremiah had Baruch to put them in an earthen vessel to be kept from harm. The earthen vessel would protect them from the elements for a very long time.
Who is the Lord God Almighty, and can do what he pleases. And is the covenant God of his people, and therefore will do them good by all his providences in the issue of things.
"Houses, and fields, and vineyards, shall be possessed in this land": Or "bought" in it. Of which the prophet's buying this field was a pledge and earnest. Signifying, that though the city now besieged should be taken, and the people carried captive, yet they should return to their own land. And purchase and enjoy houses, fields, and vineyards again, as at the present time.
This purchase of the land on faith put strength into the prophecy that houses, fields, and vineyards will be possessed in this land. Notice, Jeremiah does not say when this will happen, just that it will happen. He explains that God told him this, and he knows all that God says is true. He not only says he believes but proves his belief with this purchase.
Verses 16-25: With the immense sovereign power God possesses to do whatever He wishes in the present captivity and the future return, Jeremiah wondered why God had him redeem the field.
What the Lord had asked Jeremiah to do seemed irrational, and so the prophet prayed for understanding and strengthened his faith by recalling that "there is nothing too hard" for the Lord and rehearsing the great things God had done for Israel (2 Kings 19:15; Psalm 102:25; Isa. 40:26-29). Believers can build faith in the present by recalling the past faithfulness of the Lord.
"I prayed unto the Lord": The prophet, it is obvious, records his own prayer. Nowhere, perhaps, the prayer of Ezra (Ezra 9:5-15), of Hezekiah (Isa. 37:16-20), of Daniel (Dan. 9:4-19), being the nearest parallels. Nowhere do the writings of the Old Testament present us with so striking an example of the manner in which a devout Israelite poured out his heart to God, dwelling on the greatness of His attributes. Praying for himself, interceding for his people.
Many times, after we have acted on God's Word, we pray for reassurance from God that we have acted properly. This prayer is just that asking for reassurance from God.
Jeremiah adores the Lord and his infinite perfections. When at any time we are perplexed about the methods of Providence, it is good for us to look to first principles. Let us consider that God is the fountain of all being, power, and life. That with him no difficulty is such as cannot be overcome. That he is a God of boundless mercy. That he is a God of strict justice. And that he directs everything for the best. Jeremiah agrees that God was righteous in causing evil to come upon them. Whatever trouble we are in, personal or public, we may comfort ourselves that the Lord sees it, and knows how to remedy it. We must not dispute God's will, but we may seek to know what it means.
Every believer should take this very thing into consideration. If God can make the world and everything in it, why should we doubt for miracles? This prayer of Jeremiah's is for God to help his unbelief. The man that brought his son to Jesus said, "I believe, help thou mine unbelief". This is what Jeremiah is saying here. He believes but he is human. He needs encouragement. He is stopping and reviewing the fact that God is capable of doing all things. The stretched out arm is spoken of when God is dealing with mankind.
The words are, in part, an echo from (Exodus 20:6), yet more from the revelation of the Divine glory in (Exodus 34:7). They recognize the laws of a righteous retribution, working even through the seeming injustice of that visiting the sins of the fathers upon the children which is inseparable from the continuity of family or national life, and which had been caricatured in the "sour grapes" proverb of (Jer. 31:29). They recognize also a mercy which is wider than that retribution, and at last triumphant.
In the "Mighty God" we have the reproduction of the name used by Isaiah in his great Messianic prediction (Isa. 9:6).
In a sense, this prayer of Jeremiah's is a praise of God. Actually, Jeremiah is not asking God for anything, he is communing with God on a level above the understanding of common man. Jeremiah realizes that even though God is a God of great love, He is also a God of perfect justice. Jeremiah was expressing the absolute greatness of God above any common man, when He says "the Great, Mighty God, LORD of hosts."
Who does nothing but in infinite wisdom, as if you had taken counsel upon it. And are mighty in your works of providence, by which you govern the world. Whose eyes ran to and fro on the earth, beholding the evil and the good. So that all things are naked before thee, and you art not a mere curious and idle spectator of men's actions, but look upon them for that end. That you might reward or punish them, according as you see their actions good or bad in your sight.
The answer to every problem of life is in the counsel of God. The Bible is like a road map that leads us through the path of life. There is nothing hidden from God. He not only sees our actions, but looks into the heart of man to see the intentions of the heart. Mankind may look upon us and get an outside view of what we are but God knows the heart of man. There is nothing hidden from God. God's judgement is made on man's heart condition. He will reward or punish not according to appearance, but according to what really is.
Who did wonders of justice in the land of Egypt, such as are remembered and made matters of astonishing discourse even to this day. And wrought wonders of mercy in Israel, bringing them out of Egypt through the Red Sea. Raining down manna and quails from heaven, and fetching water out of the rock for them. And has done also many wondrous works in other places, by which you have made thyself a glorious name.
We know that the 10 plagues that came on Egypt discredited the Egyptian false gods and left even the evil men surrounding Pharaoh saying, that Moses' God was God. We know from the 18th chapter of first Kings, that Elijah challenged the prophets of Baal to prove who God really is. After God showed without a doubt that He was God, and no other god lives, the people cried out to God, as in the next Scripture.
1 Kings 18:39 "And when all the people saw [it], they fell on their faces: and they said, The LORD, he [is] the God; the LORD, he [is] the God."
These are just a few but God showed over and over that He was the only God. He parted the Red Sea for them to cross. He fed them 40 years in the wilderness with Manna from heaven. There were so many signs and wonders that the people came to expect signs.
The history of this we have in the eleven or twelve first chapters of Exodus. God sent ten plagues upon Egypt one after another, before Pharaoh would let them go. And when he pursued after them, divided the Red Sea for them that they might pass through. And then brought the waters back upon the Egyptians, pursuing after them through the sea.
(See the note on 6:12).
The one last sign from God that got them released from Egypt, was the death of the firstborn of all of Egypt while the firstborn of the Hebrews were not killed. Pharaoh, not only released them, but drove them out. Moses struck the Rock in the wilderness, and water flowed to give approximately 3 million people water to drink. Even the countries they passed near on their way to their Promised Land were very frightened of the God of the Israelites.
Joshua 5:1 "And it came to pass, when all the kings of the Amorites, which [were] on the side of Jordan westward, and all the kings of the Canaanites, which [were] by the sea, heard that the LORD had dried up the waters of Jordan from before the children of Israel, until we were passed over, that their heart melted, neither was there spirit in them any more, because of the children of Israel."
They were not afraid of Israel. They were afraid of Israel's God.
Abraham, Isaac, and Jacob; so that God was faithful to his word, keeping his covenant and oath. And the faithfulness of God is observed and acknowledged by the prophet, along with other perfections of God before taken notice of. The land of Canaan was a land of promise. Confirmed by an oath, and was the pure gift of God to the Israelites. And not any merit of theirs; it was given them by him who had a right to dispose of it, and could make them a good title to it, and which they had. Though before in the possession of others, who for their wickedness were driven out.
"A land flowing with milk and honey": Abounding with plenty of all good things, for the sustenance and comfort of human life. A very frequent description of the land of Canaan, and is expressive of the great kindness and goodness of God to this people.
The promise had been made to Abraham, but was fulfilled when the children of Israel came from Egypt and took possession. It was a fruitful land, just as God had promised. One cluster of grapes was so large one man could not carry it.
In the former passage, he acknowledged God's goodness. Here he owns his truth and faithfulness, in so conducting this people by his providence, that they came into the Promised Land and possessed it. Having acknowledged God's power, omniscience, goodness, truth, and faithfulness, he comes to own his justice, confessing that this people for whom God had done so much had very ill requited him. Not obeying his voice, which he expounds by not walking in his law. For the law was God's voice to them. This he aggravated by saying they had done nothing of what he had commanded. Not breaking some particular law, but the whole law of God. Therefore, God was righteous in bringing this sword, pestilence, and famine upon them.
Jeremiah has been reviewing all the great miracles God had done for them. He suddenly realizes all the terrible things happening to them now is because they were unfaithful to God. God promised to bless His people if they obeyed Him and walked uprightly before Him. If they did not obey Him and walked in evil ways, He would bring curses upon them. They brought the trouble on themselves.
"Mounts": The word signifies ramparts, or rather battering rams, engines of war, which those nations used to batter walls. Or to shoot great stones into places besieged.
"They are come unto the city to take it": They are already besieging Jerusalem, and have been for some time. And the city is even ready to be taken, and cannot hold out. So many daily are killed, either with the sword of the enemy, or by famine for want of provision, or by the pestilence.
"And what thou hast spoken is come to pass": Thou art just and righteous in all this, and hast done but according to what thou threatened to do to a sinful people that would not obey your voice.
For the siege "mounts" (see the note on 6:6).
Jeremiah is recognizing the fact that God had warned them of what would happen unless they repented and returned to God. They did not and God has brought the pestilence, sword, and famine, just as He said He would. The Chaldeans have overrun them, and taken them.
Or, "O Lord God, yet thou hast said to me". Notwithstanding this is the case, the country all around is in the hand of the enemy, and the city is as good as delivered up to them. Yet thou hast given me such orders, as follows.
"Buy thee a field for money, and take witnesses": For though these words were not expressly said to him by the Lord; yet inasmuch as he told him that his uncle's son would come to him, and propose the selling of his field to him. And accordingly, did come, agreeably to the word of the Lord. Jeremiah understood it as the will of the Lord that he should buy it before witnesses. Which he did, as before related.
"For the city is given into the hand of the Chaldeans": Or rather, "though the city is given", etc., yet thou hast said so. Now by this the prophet suggests, that though he had obeyed the divine order, as he ought to have done, yet there was some difficulty upon his mind. Or there were some objections started by the Jews that were with him, how these things could be reconciled. That he should be ordered to buy a field at such a time as this. And thereby signify that fields and vineyards should be bought and possessed in the land. And yet the city is just going to be surrendered into the hands of the Chaldeans.
Jeremiah has given close attention to the greatness of God now it is as if he is saying "Why did you tell me to buy the land"? He is saying, "What can I do with this land while the Chaldeans are in control of everything"?
Verses 26-35: God reviewed Judah's sins and affirmed to Jeremiah that the Babylonians would prevail over Jerusalem ("this city" in verse 28, etc.).
Jeremiah 32:26 "Then came the word of the LORD unto Jeremiah, saying,"
This is an answer to the prophet's prayer, and particularly to the latter part of it. Showing the consistency of the destruction of the city with his purchase of a field, and with God's promise of fields and vineyards being purchased and possessed again. And how each of these would be brought about.
"Saying" (as follows).
Jeremiah 32:27 "Behold, I [am] the LORD, the God of all flesh: is there any thing too hard for me?"
Jehovah retorts Jeremiah's own words: I am indeed, as thou sayest (Jer. 32:17), the God and Creator of "all flesh," and "nothing is too hard for Me". Thine own words ought to have taught thee that, though Judea and Jerusalem are given up to the Chaldeans now for the sins of the Jews, yet it will not be hard to Me, when I please, to restore the state so that houses and lands therein shall be possessed in safety (Jer. 32:36-44).
God quickly reminds Jeremiah that He is God of all flesh. He controls even the Chaldeans.
As he had foretold by the prophet, and was just now going to be fulfilled. Here the Lord repeats and confirms the first of the two things which seemed contradictory. The destruction of the city by the Chaldeans, who were now besieging it, and into whose hands it would certainly come.
"And into the hand of Nebuchadrezzar king of Babylon": Who was now before it with his army.
"And he shall take it": And become master of it: or, "I will give it to him that he may take it". Which he could not do, notwithstanding his powerful army, had not the Lord delivered it into his hands.
God has a purpose in giving this land over to the Chaldeans and into the hands of Nebuchadnezzar, king of Babylon. They do not really realize it, but God is in control of them too.
Thou judges right, this city shall be taken, and that by this very army of Chaldeans which now besieges it, they shall set fire on it, and burn the houses. I have made all flesh, and I have power to dispose of it, I will give this city into their hands. But in this execution of my vengeance I shall not act by prerogative. But as a just and righteous judge, vindicating the violation of my laws. They have polluted their houses by idolatry upon the roofs of them. They have offered incense, paid a divine homage to the idol Baal; and in them they have worshipped other gods. Therefore, I will watch over and protect them no longer, but send the Chaldeans by their fires to purge them.
Not only does God tell Jeremiah that the houses are going to be burned, but gives him the reason. They have worshipped false gods on the roofs of these houses.
The former are mentioned, as well as the latter, though they had been carried captive some years ago, to justify the dealings of God with them. And besides, there were some of the ten tribes that remained, and were mingled with the tribes of Judah and Benjamin. Of all which it is said, that they have only done evil before me from their youth. From their infancy, being conceived in sin, and shaped in iniquity; and so being destitute of the grace of God. Did nothing else but sin all their days, as is said of the men of the old world (Gen. 6:5). Some understand this, from the time of their becoming a people, a body politic. Or from the time of their coming out of Egypt, and being in the wilderness. When their idolatry began when they were brought out of Egypt. Or from the time of the judges.
"For the children of Israel have only provoked me to anger with the work of their hands, saith the Lord": With their idols, made by their own hands. These they worshipped instead of their Creator and Benefactor; which must be very provoking indeed!
The work of their hands here is speaking of the making of idols. They have been rebellious children from the beginning. God has been longsuffering and forgiving, but His patience has run out.
Or, "upon mine anger, and upon my fury this city was to me". That is, it was upon his heart, and in his mind and purpose, being provoked to anger and wrath by their sins. To have destroyed it long ago, though he had deferred it to this time. The inhabitants of this city had been always a provoking people to him; and he had thought to have poured out his wrath and fury upon them.
"From the day they built it, even unto this day": When built and inhabited by the idolatrous Canaanites; possessed by the Jebusites; rebuilt by David; beautified with the temple and other stately buildings by Solomon. Who was drawn to idolatry by his wives. It is a tradition of the Jews, mentioned both by Jarchi and Kimchi, that the same day that the foundation of the temple was laid, Solomon married Pharaoh's daughter. And which was the foundation of his idolatry; and which was more or less practiced in every reign afterwards, to this time. And which so provoked the Lord, that he took up this resolution early, though he did not put it in execution. Expressed as follows.
"That I should remove it from before my face": As a man does that which is nauseous and abominable to him. Meaning the removing the inhabitants of it into other lands, or causing them to go into captivity; so the Targum.
They have not used the temple, or the city, the way God intended. Their false worship has provoked Him to great wrath.
His anger and fury were because of their sins, and so his carrying them captive.
"Which they have done to provoke me to anger": Which was done, as if they had done it on purpose to provoke him. And which was done, not by a few, but by them all. Not by the lower people only, but by men of every rank and order; as follows.
"They, their kings, their princes, their priests, and their prophets": That is, their false prophets, as the Targum. Yea, all the inhabitants of the land, both in city and country.
"And the men of Judah, and the inhabitants of Jerusalem": The "metropolis" of the nation; the seat of the kings of Judah. And where the temple was, the priests ministered, and the prophets taught, and the people came up to worship.
The memory of the evil done in God's holy city is why God will destroy it. Even the ones God had set up to rule over the people had been evil themselves. It is too much, God will burn it to the ground.
They have behaved themselves against me contemptuously, like men who, when they are spoken to, admonished, or instructed, instead of looking towards those who instruct or admonish them, turn their back upon them. Yet their sin had not been so great and heinous, if I by my prophets had not diligently instructed them, and they as stubbornly refused to be taught or amended by their instruction.
God had tried over and over to send prophets to them to warn them of what would happen if they did not repent. They turned their backs to the message God had sent by the prophets. They refused God's instruction.
Their idols, which were abominable to the Lord, and ought to have been so to them. These they placed:
"In the house which is called by my name, to defile it": In the temple; as by Ahaz, Manasseh, and others (see Jer. 7:30).
They had even set up idols in God's temple.
Or "the high places of that Baal, which is in the valley of the son of Hinnom". To distinguish him from other Baalim; and who seems to be the same with Molech after mentioned. And the signification of their names agree. The one is lord or master; the other king.
"To cause their sons and their daughters to pass through the fire unto Molech": The phrase, "through the fire", is not in the text; but is well enough supplied from other places, where it is.
"Which I commanded them not, neither came it into my mind that they should do this abomination (see Jer. 7:31).
"To cause Judah to sin": Which Abarbinel understands of the children of Israel, who first began this practice, and seduced and drew the children of Judah into it. But rather it seems to intend the kings, princes, priests, prophets, and inhabitants of Jerusalem. Who, by their example, led the people of the Lord into the same practice.
(See the note on 7:31-32).
Both the worship of Baal and Molech required their children to walk through the fire. The worship of false gods benefits the false gods. The worship of God benefits the person worshipping.
Verses 36-41: However, one day God will restore Israel to the Land and provide the blessing of salvation.
Here begins the confirmation of the other part of the prophecy concerning the return of the Jews to their city and country, when they should again buy and possess fields and vineyards. Which was thought impossible, supposing the destruction of the city; or however not easily reconcilable with it. But this is as strongly affirmed as the former. For though they had sinned so heinously, and had provoked the wrath of God to such a degree, that the destruction of their city was inevitable, of which they were now sensible themselves. "Yet now, notwithstanding", for so it is ushered in; and thus the words may be rendered, "thus saith the Lord, the God of Israel"; who is Jehovah, with whom nothing is impossible. And continues the covenant God of his own people, his spiritual Israel; for whose sake he does great and wonderful things. He says, "concerning this city", the city of Jerusalem, now besieged by the Chaldeans.
"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": For, by these things, by the consumption that was made by them, they saw their case was desperate; and that there was no avoiding falling into the hands of the Chaldeans. Wherefore, for the comfort of the Lord's own people among them, the following things are said. Most of which respect the Gospel dispensation, either the beginning or latter end of it.
"I will bring them again unto this place": God pledged to restore Israelites to the very land of Israel (compare verse 44). It is natural to expect His fulfillment of this blessing to be just as literal as the reverse, His scattering from the Land (compare verse 42).
God may drive them away until they repent, but He will restore His chosen ones to their land. The punishment is for a while, but then God greatly blesses them again.
Verses 38-39: This speaks of spiritual salvation, i.e., the true knowledge and worship of God.
Jeremiah 32:38 "And they shall be my people, and I will be their God:"
I will renew my covenant with them, and keep my covenant towards them; they shall serve me more faithfully, and I will own them, and take care of them, and bless them.
We discussed before that they must choose to be His people and then He will be their God.
I will give them union and harmony, or a oneness of mind and judgment. As to the things of God, they shall not be some for superstitious and idolatrous worship, and some for my true worship. And one way; they shall all worship me according to the rule I have given them.
"That they may fear me for ever": That they may worship me in truth, as a people that have a dread of me upon their hearts.
"For the good of them, and of their children after them": This will be for the profit both of them and their posterity many days, even so long as they shall continue so to do.
Their hearts will be changed by God Himself. This "one way" is in Jesus. He is the Way, the Truth and the Life. God has always taught to be one in heart. The Spirit came on Day of Pentecost because they were with one accord.
"An everlasting covenant": The ultimate fulfillment of a future in the Land was not fulfilled in the Ezra/Nehemiah return. This occurs in the time when God gives the people of Israel a new heart in eternal salvation along with their return to the ancient land (compare 33:8-9 and Ezek. 36:26).
This everlasting covenant is the covenant of grace through Jesus Christ. God will pour out unmerited favor on His children. They will put their faith and trust in Jesus Christ their Lord.
His covenant people, to whom he gives one heart and one way, and who have his fear implanted in them, and shall never depart from him, but persevere to the end. These he loves with a love of complacency and delight. He rejoices over them, not as considered in themselves, but as in Christ. He rejoices over them, as the bridegroom rejoices over the bride. And which does not merely lie in expression, but appears in fact. He does them good, and with the utmost joy and pleasure. He delights in showing mercy to them. Beautifies them with salvation, and takes pleasure in their prosperity. He has taken up good thoughts and resolutions concerning them in his heart and has promised good things to them in his covenant. Has provided good things for them in his Son, and bestows them on them in regeneration. And constantly supplies them with his grace, and will withhold no good thing from them, till he has brought them to glory. All which he does cheerfully and with the utmost delight.
"Assuredly": Literally, in truth, i.e., in verity, in reality. It refers to God's firm purpose, rather than to the safety and security of the people. The new covenant is one of grace, indicated by God's rejoicing over His people, and "planting them with His whole heart." I will not only do them good, but I will take pleasure and delight in doing them good. And I will certainly bring them to this land, and constantly and freely do them good when they shall be there.
God has purified them with their captivity to Babylon. They are now His precious children. God loves them with His heart and soul.
John 3:16 "For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life."
This is love beyond human understanding.
Verses 42-44: In the millennial kingdom, land will again be bought and sold in Israel.
The Chaldean army now besieging them, the famine and pestilence among them, as well as their captivity, which was just at hand and certain.
"So will I bring upon them all the good that I have promised them": In the preceding verses; as being their God, and they his people. Giving them one heart, and one way. Putting his fear into them and causing them to persevere to the end. Rejoicing over them to do good; and planting them in the land. God is as faithful to his promises as to his threatening. And those who have seen the fulfilment of the one need not doubt of the accomplishment of the other. For if he has done all the evil things he threatened to do, which are his acts of justice, his strange acts, much more will he do the good things he has promised. Which are his acts of grace and mercy, in which he delights.
God has brought all this evil upon them to refine them and the minute that is done, He will pour out His blessings upon them. He never breaks a promise. If He says it you can count on it.
The significance of the whole transaction of the purchase of the field in Anathoth is again solemnly confirmed. Men were desponding, as though the land were to belong to the Chaldeans for ever. They are told that the very region which was now covered with their encampments should once again be possessed freely by its own people. In the "mountains," the "valleys," and the south, or negeb district, stretching towards the country of the Philistines. We have, as before in (Jer. 17:26), the familiar division of the land of Judah. Which had been transmitted from what has well been called the Domesday Book of Israel (Joshua 15:21; 15:33; 15:48).
"Whereof ye say, it is desolate without man or beast": So wasted and destroyed by the enemy, that neither man nor beast are left, but both carried off by him. And therefore, no hope of what is above promised.
"It is given into the hand of the Chaldeans": They are become the possessors of it, and therefore it is all over with us as to buying and possessing fields and vineyards. But notwithstanding this uncertainty and despair in the present view of things, it follows in the next verse.
All of the above was said to tell Jeremiah as to why He told him to buy the land. It was an act of absolute faith in the promise that God would restore the land to them. Jeremiah was to buy the land in bad times to give the people hope that God would restore them to their land. In the natural, it seemed foolish to buy this land that had neither man nor beast. God knew that would change.
Now Jeremiah, thou understands wherefore I commanded thee to buy the field offered thee by Hanameel in Anathoth in the lot of Benjamin. It was to assure thee, that though at present the Chaldeans shall prevail against Jerusalem, and the Jews shall be carried into captivity, and the Jews shall neither buy nor sell here at present, yet fields shall here be bought again. Men shall buy, and sell, and seal evidences in all parts of Judea, as they were accustomed to do in former times, for they shall return again out of the captivity of Babylon into their own land, and have commerce one with another as formerly.
Jeremiah's purchase was a purchase as an example of better days to come. All of the procedures Jeremiah went through to buy the land would be the order of the day when the land was restored. It was a physical example of the fulfilling of the prophecy God had given Jeremiah. It was saying God has promised and it will be.
Verses 1-3: The promises of future restoration must have seemed especially hard for Jeremiah to believe while he was imprisoned in the midst of the Babylonian crisis, and so the Lord encouraged him to pray with the promise that He would do "Great and mighty things, which thou knowest not". The promises of God are certain, but He still calls on His people to actualize those promises through prayer. God wants to be involved in people's lives, to be asked to help. People must call upon Him so He can answer them (Psalm 91:15; Isa. 55:6-7).
(See note on Jer. 32:2). Jeremiah being forced out of the temple, God follows him to the prison, and there reveals his mind to him again. The wickedness of the Jews in persecuting the prophet could not make God's promises of no effect respecting mercy to be shown to the people after the captivity. Which promises, though made before, are here confirmed a second time.
Jeremiah is still in the court of the prison. It seems he had some freedom of movement because he took the documents to be recorded in the last lesson. This really is a continuation of chapter 32. The word "moreover" indicates it is connected. Notice that a prison could not shut Jeremiah away from God.
That is, as many interpreters understand it, of the city of Jerusalem, a figure of that church spoken of before (see Jer. 32:36 32:44, compared with the 4th, 6th, and 9th verses of this chapter).
"The Lord is his name": He is God and not man, and so is unchangeable and omnipotent. A similar expression is frequent in Isaiah (Isa. 47:4, 48:2; compare Jer. 10:16), in connection, as here, with Jehovah as Creator of all things.
Jehovah is spoken of here as the Maker, the One who formed it and established it. LORD here, is Jehovah. Jesus in its extended meaning is Jehovah Savior.
"Call ... I will answer": God invited Jeremiah's prayer, which appeals to Him to fulfill the aspects of His promises which He guarantees He will attend to (as 29:11-14; Dan. 9:4-19; compare John 15:7). His answer to the prayer was assured (in verses 4-26 here; compare verse 14).
(See the note on 11:11).
God is telling Jeremiah to pray and He will answer his prayer.
James 4:2 "Ye lust, and have not: ye kill, and desire to have, and cannot obtain: ye fight and war, yet ye have not, because ye ask not."
God will hear Jeremiah because he is righteous in God's sight.
James 5:16 "Confess [your] faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much."
Jeremiah certainly did not know all there was to know of God. The closer Jeremiah (or any of us), will draw to God in prayer the more of Himself God will show. There is nothing impossible to God. God reveals Himself to those who obey and follow Him.
The destruction of Jerusalem by the Chaldeans, which was now fulfilling, is here mentioned as a pledge of the accomplishment of spiritual blessings spoken of. And to assure the prophet, that as he would with his own eyes see the fulfilment of the prophecies he had delivered out in the name of the Lord concerning that. So likewise, as certainly would the other be brought to pass.
"Concerning the houses of this city, and concerning the houses of the kings of Judah, which were thrown down by the mounts, and by the sword": By "the mounts", which the Chaldeans raised without the city. Or by the engines they placed there, by which they cast out stones into the city, demolishing of the houses in it. Particularly the houses of the king and nobles, which they especially directed their shot at. And by "the sword", hammers, axes, and mattocks, for which sometimes this word is used, when they entered into the city.
Jeremiah had been concerned about all of the destruction by the Chaldeans or the Babylonians. They were thrown down but God has a plan which He is about to reveal to Jeremiah.
Either the Jews out of the country, or foreign troops, their neighbors, to oblige them to break up the siege; but all to no purpose. Or rather the Jews within; who, from the mounts erected, fight with the Chaldeans; or by rushing out upon them.
"But it is to fill them with the dead bodies of men": The mounts, made of their houses, or their houses themselves. It is only to make them graves, and fill them with these carcasses.
"Whom I have slain in mine anger, and in my fury": That is, suffered to be slain, being wroth and angry with them, for their sins, as follows.
"And for all whose wickedness I have hid my face from the city": Had no pity for it, showed no mercy to it, and gave it no help and assistance, or protection, having withdrawn his presence from it. So the Targum, "I have caused my Shekinah to depart from this city, because of their wickedness."
They thought they were fighting the Chaldeans but it was God who sent the Chaldeans to bring judgement on them for their wickedness. God had not looked at the city for a long time, because the people were so evil. He cannot look upon sin because He is Holy. When He does look upon sin, He must destroy it. When He looked His fury rose up and He destroyed them.
That is, the church of God and the members of it, typified by Jerusalem. And it is to be understood of the healing of their spiritual maladies, the diseases of sin, through the blood of the Messiah, who should arise with healing in his wings. That is, with remission of sin, which is often meant by healing in Scripture. Christ is the physician. His blood the balm in Gilead, which being applied to those that are diseased with sin, to sin sick souls, it makes an effectual cure of them. So that they shall not say they are sick, because their iniquities are forgiven them (see Psalm 103:3).
"And will reveal unto them the abundance of peace and truth. The same with "grace and truth", which are come by Christ (John 1:17). Under the Old Testament, these were figured by types and shadows; but not revealed clearly, as under the New Testament, to which this prophecy belongs. "Peace" may intend peace made with God by the blood of Christ. Peace of conscience, which he gives, and arises from a sense of pardon and atonement by his blood, and justification by his righteousness. And all kind of spiritual welfare, prosperity, and happiness. Of which there will be an abundance, especially in the latter days of the Messiah (Psalm 72:8). "Truth" may design the faithfulness of God, in fulfilling all his promises and prophecies concerning the Messiah. And salvation by him, and may stand opposed to the types and shadows of the old law. And include the Gospel, the word of truth, and all the doctrines of it. Which are clearly and fully revealed by the spirit of truth, wisdom, and revelation, in the knowledge of Christ. Here begins the account of the great, mighty, and hidden things the Lord promised to show the prophet (Jer. 33:3). The Targum of this last clause is,
"And I will reveal the gate of repentance unto them, and I will show them, how they shall walk in the way of peace and truth;"
It is only God who can restore them. Man cannot save Himself, he needs a Savior. God will bring health and cure. Peace and Truth will be revealed to them, but the real Peace and Truth is in the person of Jesus Christ. Sin dominated the soul of man until Jesus defeated sin on the cross. Jesus said "They that be whole need not a physician, but they that are sick" He came to heal the sick.
Mention being made of the return of the captivity of Israel, or the ten tribes, as well as that of Judah, shows that this prophecy does not relate to the return of the Jews from their seventy years' captivity in Babylon. But is to be understood spiritually, of a release of the mystical and spiritual Israel of God from the captivity of sin, Satan, and the law, by the Messiah.
"And will build them as at the first": In the latter day, as at the beginning or first times of the Gospel. When the temple of the Lord was built by Christ, as the chief master builder, and by his apostles under him, upon himself, the foundation of the apostles and prophets. He being the corner stone of it, whereby it became a habitation for God through the Spirit. Since that time, by means of heretics and false teachers, and especially by the man of sin, the tabernacle of David, or church of Christ, is greatly fallen into ruin, and needs rebuilding and repairing. And this will be done; and then it will be a beautiful structure, as at the first, or as it was in the times of the apostles (see Acts 15:16).
In just 70 years after the captivity, Babylon will be overrun by Cyrus and the captives will go back to their homeland. Not only will Judah (which includes Benjamin), return, but the 10 tribes of Israel as well. This really is speaking also of those who come home to the Lord in the spirit.
Again, the Lord emphasized the individual spiritual salvation associated with the New Covenant restoration to the land.
The fact is that it is God who cleanses us from sin. To forgive includes a cleansing of the heart. The major emphasis here is the cleansing that occurs when a person is washed in the blood of the Lamb (Jesus Christ).
Hebrews 8:12 "For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more."
Revelation 1:5 "And from Jesus Christ, [who is] the faithful witness, [and] the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood,"
That is, the church and people of God, being redeemed and rebuilt by Christ, and being cleansed from their sins in his blood. And all their iniquities forgiven for his sake, would be a cause of joy to themselves and others, and bring joy, praise, and honor unto God. So the church, in the latter day, will be an eternal excellency, a joy of many generations, and a praise in the earth (Isa. 60:15); and here they are said to be so.
"Before all the nations, which shall hear all the good that I do unto them": In redeeming them by the Messiah; calling them by his Spirit and grace. Justifying them by the righteousness of Christ; pardoning their sins through his blood. Making them fit for, and giving them a title to, eternal glory and happiness. All which would be made known, as it has been to the Gentiles, through the preaching of the Gospel. And which has occasioned joy and gladness among them, and praise and thanksgiving unto God, and which has great effect to his honor and glory.
"And they shall fear and tremble, for all the goodness and for all the prosperity that I procure unto it": That is, they shall fear the Lord, and tremble at his word. Not with a slavish, but respectful fear, which is consistent with joy and gladness. And which fear will be influenced not by the terrors of the law, but by the goodness of God. Being of the same nature with the fear of the converted Jews at the latter day, who will fear the Lord, and his goodness (Hosea 3:5). So the Gentiles, seeing and hearing of the goodness of God bestowed upon the believing Jews, will be mindful for the same, and be encouraged to seek after it. And finding it, shall be engaged to fear the Lord, and worship him.
The world has always stood in awe at the undeserved blessings God's people have. The Jews were thought of as God's people. When God was blessing them, the other nations feared them. They were not afraid of Israel, they were afraid of Israel's God. The Christians bear the name of Christ. The world still does not understand the covenant relationship. The Jews were thought of as the people with the law of God. They were respected because of the power of their God. Christians are under the covenant of Grace. We are God's representative here on the earth. The world still does not understand.
This is to be connected with the beginning of (Jer. 33:11). And what follows to be put in a parenthesis.
"Which ye say shall be desolate without man and without beast" (as in Jer. 32:43). The destruction of it being now certain and inevitable. And by which such desolation would be made throughout the country, that very few men or cattle would be left.
"Even in the cities of Judah, and in the streets of Jerusalem, that are desolate". As they were already, the country being in the hands of the enemy, and the city almost depopulated by the sword, famine, and pestilence. And just about to be delivered up: and so
"Without man, and without inhabitant, and without beast": Neither inhabited by man or beast. Which is a hyperbolical exaggeration of the miserable condition of the city, and country. Expressing the unbelief and despair of the Jews, at least of some of them, ever seeing better times. Whereas, that this was or would be the case. Yet here should be heard again, in the times of the Messiah, when he should appear in Judea, and his Gospel preached there. From whence it should go into all the world, what follows in the next scripture.
Death is silent. There was no sound because of the massive destruction. When they are restored back into their land there will be the usual noises of a city.
"Praise the Lord of hosts" (these are the words of Psalm 136:1), actually used by the Jews at their return from Babylon (Ezra 3:11).
For Israel as the "bride" of the Lord (see 2:1 to 3:5 and the notes on that section).
When the restoration is complete the things listed above will be heard in the city and in the countryside. The joy will be because of the blessings God has bestowed upon His people. This is describing a time of joy in the land. They recognize the worth of being home because they had lost it for a time. You do not appreciate something, or someone, until they are taken from you. The praise to the LORD is because they are totally aware of why they are home. They are forgiven, what better reason for praising the LORD? This would even be a joy for Jeremiah to prophesy.
That is, a great part of which is, and the other part shall soon be, desolate. In all these places, there shall be flocks and herds of sheep and goats, which the shepherd shall take care of as in former times.
"Again, in this place which is desolate": Which was said to be so (Jer. 33:10). And indeed, was so. And was near utter destruction, as to be:
"Without man and without beast": Both falling into the hands of the enemy. And that not in the city of Jerusalem only, but in all the cities. Of the land of Judea; and from thence in other countries, even in Gentile ones.
"Shall be a habitation of shepherds causing their flocks to lie down": There will yet be pasture-ground for shepherds making their flocks lie down in (Jer. 33:13). In the cities of the hill-country, in the cities of the plain, and in the cities of the south, in the land of Benjamin, and in the environs of Jerusalem.
The mention of the pastoral scene is to show the great peace that has come. The shepherds and their flocks lying down shows perfect peace. This reminds me of the 23rd Psalm, which is speaking of the sheep as the followers of God. The great Shepherd is the Lord Jesus. The shepherds are like pastors of churches and the sheep are the congregation (flock).
And in the cities of the south. Into which three parts the land of Judea was divided (see note on Jer. 32:44).
"And in the land of Benjamin, and in the places about Jerusalem, and in the cities of Judah": In the cities of the two tribes, of which Jerusalem was the metropolis. And which returned from the captivity, and settled here, and were in being when the Messiah came, here prophesied of, the great Shepherd of the sheep.
"Shall the flocks pass again under the hands of him that telleth them, saith the Lord": Alluding to the custom of shepherds telling their flocks, when they led them out of the fold in the morning, and when they put them in at evening. Or to the tithing of them (Lev. 27:32), this is not to be understood literally, but mystically. So Jarchi, Kimchi, and Abarbinel interpret it of the Israelites going in and out under the hands of their king that goes at the head of them. And the Targum, of the King Messiah, and who is no doubt meant. The elect of God, who are intended by the "flocks", were in eternal election considered as sheep, and by that act of grace were distinguished from others. And so, when an exact account was taken of them, their names were written in heaven, and in the Lamb's book of life. And had this seal and mark put upon them, "the Lord knows them that are his" (2 Tim. 2:19). Also in the gift of them to Christ; in the covenant of grace, when they were brought into the bond of that covenant, they were likewise considered as sheep, distinct from others. And at the last day, when Christ shall deliver them up to the Father, he will say, lo, I and the children, or sheep, whom thou hast given me; and they will all be numbered, and not one will be wanting.
This is speaking of the care of the shepherd over his sheep. They pass under his hand for inspection and for counting to make sure there are none missing. This spiritually is speaking of the spread of Christianity to the mountains, the countryside, and to the cities. The sheep (believers in Christ), grow rapidly in number. In one day, thousands were saved when Peter preached. God is concerned if even one strays from the flock. He keeps constant watch.
Verses 14-17: The provisions in the Davidic covenant remain in force as they are incorporated into the new covenant (see the notes on 23:4-5; 31:31-34; 2 Sam. 7:12-16). For the title, "The Lord our righteousness (see the note on 23:6). For the relationship of the Abrahamic, the Davidic and the New covenants (see the notes on 31:31-34 and 2 Sam. 7:12-16).
Or, "are coming"; future times are respected. Yet such as would quickly come. Five or six hundred years more, and then would be fulfilled what has been promised. This is ushered in with a "behold", as being a matter of importance, and deserving attention, and even as calling for admiration. This is the principal of the great and mighty things the Lord promised to show to the prophet (Jer. 33:3). Even the coming of the Messiah, and what concerns his person and office.
"That I will perform that good thing which I have promised unto the house of Israel and to the house of Judah": Or, "that good word"; that gracious word concerning Christ and salvation by him. That mercy promised to the fathers; that good thing that came out of Nazareth. The good Shepherd that laid down his life for the sheep, preferable to the shepherds before spoken of. Or rather, "that best word"; the positive used for the superlative, as frequent in the Hebrew language. Many good words or promises are made before, concerning the spiritual welfare and prosperity of the church. But this is the best of all; this is the better thing provided for saints under the Gospel dispensation, and promised to them. Who are meant by the houses of Judah and Israel. For these phrases, as the Jews themselves allow, show that the words belong to the times of the Messiah. And which God, that is true and cannot lie, and who is faithful, that has promised, and is able to perform, will do.
Whatever God promises He does. It may not be in a day or two but He will do it.
"The Branch of righteousness": This is the Messiah King in David's lineage (as in 23:5-6). He is the King whose reign immediately follows the second coming when He appears in power (Dan. 2:35, 45; 7:13-14, 27; Matt. 16:27-28; 24:30; 26:64).
This means that God has a specified time picked out for this to happen. No man knows the day, or the hour. God knows. The Branch of Righteousness is Jesus Christ, our Lord. He will be descended from David in the flesh, but is David's God in the Spirit. Jesus is that righteous Judge of all the earth. We will each stand before Him, and give an account.
"Jerusalem": (in Jer. 23:6), instead of this, it is "Israel." "The name" in the Hebrew has here to be supplied from that passage; and for "he" (Messiah, the antitypical "Israel"), the antecedent there (Isa 49:3), we have "she" here, that is, Jerusalem.
"And Jerusalem shall dwell safely": The inhabitants of it; such who are come to Mount Zion, the city of the living God, the heavenly Jerusalem. These being saved by Christ, are in the utmost safety. They have nothing to fear from the justice of God that is satisfied. Nor from the law, that is fulfilled. Nor from their enemies, they are conquered and destroyed.
She is called by the same name as Messiah, "The Lord Our Righteousness," by virtue of the mystical oneness between her (as the literal representative of the spiritual Church), and her Lord and Husband. Thus, whatever belongs to the Head belongs also to the members (Eph. 5:30, 32). Hence, the Church is called "Christ" (Rom. 16:7; 1 Cor. 12:12). The Church hereby professes to draw all her righteousness from Christ (Isa. 45:24-25). It is for the sake of Jerusalem, literal and spiritual, that God the Father gives this name (Jehovah, Tsidkenu, meaning: "The Lord our Righteousness"), to Christ.
This is speaking of Judah and Jerusalem as all Israel. This is speaking of physical Israel and spiritual Israel. The LORD is the righteousness of the church. We Christians are clothed in His (Jesus') righteousness. He took our sin on His body on the cross, and gave us His righteousness. Jerusalem shall be called the city of our great King. The church (she), takes on the name of Christ (Christian).
2 Timothy 4:8 "Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing."
Verses 17-22: God promised to fulfill the Davidic (2 Sam. chapter 17), and Priestly/Levitical (Num. 25:10-13), Covenants without exception. The promise was as certain as the sure appearance of night and day and the incalculable number of stars or sand grains (compare 31:35-37; 33:25-26).
This is apparently a promise relating to Christ, for David's line had failed long since, had it not been continued in Christ, whose kingdom is and shall be an everlasting kingdom. So long as Israel remained a kingdom, those of the line of David ruled over it. When that failed, Christ came in the flesh, who ruleth, and shall rule, over the Israel of God for ever.
Jesus Christ will reign for ever and ever as King. Jesus is King of the Jews but He is also King of all the believers as well. David, in the verse above is speaking of the Lord Jesus Christ.
The Lord restored the Levitical priesthood with Joshua in the postexilic period (Zech. Chapter 3). The role of priesthood is ultimately fulfilled in Jesus as the great High Priest, who offered a perfect sacrifice for sin and provides continual help and intercession for His people (Heb. 4:14-16; 10:10-14).
Jesus is the High Priest. The High Priest of the covenant represented the people to God and God to the people. Our High Priest, Jesus Christ, tore down the wall of partition and opened the way for everyone who believes, to have access to the Father. There would be no further need for sacrifice after the perfect sacrifice of Jesus on the cross. To sacrifice after the crucifixion of Jesus would be saying that Jesus was not the perfect sacrifice. I personally believe that God allowed the temple in Jerusalem to be destroyed to stop the sacrifices. If Jesus was the perfect sacrifice for all time for everyone it would be a sin to continue to sacrifice. He either did it all, or nothing at all. There were no more burnt offerings needed. There were no more meat offerings needed after Jesus. He did it all.
Jeremiah 33:19 "And the word of the LORD came unto Jeremiah, saying,"
For the further explanation and confirmation of what is before said. And which came at the same time as the other; this being not a new prophecy, but an illustration of the former.
"Saying" (as follows).
The same with the ordinances of the sun, moon, and stars (Jer. 31:35). The original constitution and law of nature, settled from the beginning of the world, and observed ever since, in the constant revolution of day and night. And which was formed into a covenant and promise to Noah, after the deluge. That day and night should not cease, as long as the earth remained (Genesis 8:22); and which has never been, nor can be, broken and made void.
"So that there should not be day and night in their season": Or turn; continually succeeding each other. This, as it would not be attempted, so could never be effected by any mortals.
We see from the next verse just how long there will be day and night on the earth.
Genesis 8:22 "While the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease."
God spoke it. It will not be broken.
A type of the Messiah, with whom the covenant of grace is made, stands fast, and will never be broken (see Psalm 89:3). For, as the other is impossible, the breaking of the covenant with day and night, or hindering the certain rotation of them. So likewise, as impossible as is the breaking of the covenant with David concerning the perpetuity of his kingdom in the Messiah.
"That he should not have a son to reign upon his throne": Which he has in Christ, and ever will have; for he shall reign for ever and ever.
"And with the Levites my priests, my ministers": Of the line of Phinehas, to whom an everlasting priesthood was promised, and which has been fulfilled in Christ. Who has an unchangeable priesthood. A priesthood that will never pass from him, and go to another (see Num. 25:13; Heb. 7:24).
Son in the verse above is speaking of descendant. Just as God will not break His covenant of night and day, He will not break His covenant with David. There will always be someone representing the Lord upon the earth as ministers as well.
As the stars of heaven are innumerable, and the sand of the sea immeasurable.
"So will I multiply the seed of David my servant": The Messiah; the son and antitype of David; and who is often called by his name. And as the son of David is the servant of the Lord, his spiritual seed are meant, which shall endure for ever. And in Gospel times, especially in the latter part of them, shall be very numerous (see Psalm 89:29).
"And the Levites that minister unto me": Meaning the same as before. Not ministers of the Gospel, for they never were, or will be, so numerous as here expressed. But true believers in Christ, who are all priests unto God, and minister in holy things, offering up the spiritual sacrifices of prayer and praise through Christ. These Levites are the same with the seed of David, or Christ, in whom the kingdom and the priesthood are united.
This is speaking of that great multitude that cannot be numbered who belong to God. Seed is singular, indicating this is the seed spoken of in the following Scripture.
Galatians 3:16 "Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ."
Notice, in the following Scripture, who become so many they cannot be numbered.
Galatians 3:29 "And if ye [be] Christ's, then are ye Abraham's seed, and heirs according to the promise."
Jeremiah 33:23 "Moreover the word of the LORD came to Jeremiah, saying,"
Upon the same subject, concerning the continuance of David's seed. With refuting of false statements uttered against the Lord about the rejection of them.
"Two families": Judah and Israel.
"He hath ever cast them off": Many, even today, believe Israel as a nation has no future. In verses 25-26 God emphatically denies that notion (compare 31:35-36; Psalm 74:16-17; Rom. 11:1-2).
The people are speaking in the verse above so possibly they are speaking of the house of Israel and the house of Judah. The people thought God had forsaken them. Notice also God still calls them His people. I really believe this is speaking of the physical and spiritual house of Israel.
In answer to the above calumny.
"If my covenant be not with day and night": That is, if it should not stand; if it should be broken. Or there should be no longer a succession of day and night.
"And if I have not appointed the ordinances of heaven and earth": Concerning the course of the sun, moon, and stars, and the influence of the heavenly bodies. And concerning the fruits of the earth, the seasons of the year, seedtime and harvest, summer and winter. If these are not settled and fixed, and do not appear according to appointment and promise.
In this God is saying: Do you believe my covenant with day and night? Do you believe God ordained all of the heavens for their special duties?
Then also will I reject the seed of Jacob and David my servant, so as not to take any of his seed as rulers over the seed of Abraham, Isaac, and Jacob. For I will turn their captivity, and take pity on them."
"So that I will not take any of his seed to be rulers over the seed of Abraham, Isaac, and Jacob": That is, any of the seed of David taken literally. From whom the Lord has taken one, or raised up one of his seed, even the Messiah, to be a ruler over all the spiritual seed of Abraham, Isaac, and Jacob. Or of all that tread in their steps. But inasmuch as by the seed of Jacob and David may be meant the spiritual seed of Christ. By rulers taken from them may be intended spiritual rulers and governors of the church, or ministers of the Gospel.
"For I will cause their captivity to return, and have mercy on them": Not only their captivity from Babylon, and so the family of David restored and continued till the Messiah should spring out of it. But the spiritual captivity of the Israel of God, of which the other was a type, and would be brought about by the Messiah. Who in his love and pity should redeem them, as he has, from sin, Satan, law, hell, and death.
The seed of Jacob is speaking of the physical house of Israel. The seed of David (Jesus), is speaking of the spiritual house of Israel (Christians). Just as ridiculous as the sun not shining is the statement that God might throw away His children. He is our Father. He would never throw away any of His children.
1 John 3:1 "Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not."
Verses 1-7: The promise (in verses 4-5), that Zedekiah would "die in peace" appears to be conditioned on his surrender to the Babylonians as Jeremiah advised.
"Nebuchadnezzar ... fought": The siege began in 588 B.C. (39:1), and ended in 586 (39:2; 52:5-6). This chapter was set in Zedekiah's reign, during the siege of 588-586 B.C., and was an amplification of (32:1-5), the message that resulted in Jeremiah's incarceration.
"Against Jerusalem": Babylon's destruction of Jerusalem (586 B.C.; 2 Kings 25:8-9).
The word that was translated "earth" here does not mean the entire earth, but a country or area. This is speaking of the siege that came when Jerusalem and all of Judah was captured by Babylon.
Who, though the covenant God of Israel, yet provoked by their sins, sends the following message to their king.
"Go and speak to Zedekiah king of Judah, and tell him": Alone; and tell it to no other but him, at least at present. The message being more peculiar to him, and must, had it been told to the people, been very disheartening to them.
"Behold, I will give this city into the hand of the king of Babylon, and he shall burn it with fire" (see (Jer. 32:3); which was exactly accomplished (Jer. 52:13).
We had discussed in a previous lesson that king Zedekiah did not want to hear this prophecy. He would much rather believe the false prophets who were saying they would be quickly restored. Jeremiah has said now that the destruction will be by fire.
This prophecy about Zedekiah (compare 32:1-5), was fulfilled (as reported in 2 Kings 25:6-7; Jer. 52:7-11).
We will see (in 39:7), that Zedekiah's eyes will be put out. This is mentioned again in:
2 Kings 25:7 "And they slew the sons of Zedekiah before his eyes, and put out the eyes of Zedekiah, and bound him with fetters of brass, and carried him to Babylon."
Nebuchadnezzar will be the one to pronounce sentence on Zedekiah. This is unusual since this is Nebuchadnezzar's uncle. After they have put Zedekiah's eyes out they will take him to Babylon.
Which, though a king, he ought to hearken to. And, besides, what follows was for comfort, being a mitigation of his sentence, and containing in it mercy, as well as judgment.
"Thus saith the Lord of thee, thou shalt not die by the sword": Of the king of Babylon. Or a violent death; and therefore, fear not to deliver up thyself and city into his hands. Which he might be hesitant to do, fearing he would put him to death immediately.
Zedekiah would have preferred to die by the sword in battle. It would be very humiliating to be taken bound to Babylon.
Zedekiah is told that the city shall be taken, and that he shall die a captive, but he shall die a natural death. It is better to live and die penitent in a prison, than to live and die impenitent in a palace.
"And with the burnings of thy fathers": Spices and perfumes were burnt as a mark of honor at the burial of kings and persons of high rank, and this is the burning here referred to (2 Chron. 16:14; 21:19). The Hebrews never adopted the practice of burial by cremation, and for the most part embalmed their dead after the manner of Egypt (compare Gen. 50:2; John 19:39-40).
"They will lament thee, saying, Ah lord!" The words derive their full effect from their contrast with the prediction which the prophet had uttered (Jer. 22:18). As to the burial of Jehoiakim without any of the usual honors of the funeral dirges of the mourners. Here he comforts Zedekiah with the thought that no such shameful end was in store for him, leaving the place where he was to die uncertain.
"For I have pronounced the word, saith the Lord": Both that which respects his captivity, and that which refers to his death. The manner of it, and his honorable interment, which shall be accomplished.
This peace was at great expense to Zedekiah. His eyes had been put out because of his rebellion against Nebuchadnezzar, his sons had been killed and his daughters left in Jerusalem. There was little for him to do but live in peace in Babylon until his death. It appears that the usual burning of spices for high officials who died, would be carried out for Zedekiah. This does not say exactly where this mourning will take place.
The threatening, as well as the consolatory ones. He kept back no part of the message he was sent with, but faithfully delivered the whole.
"Unto Zedekiah king of Judah in Jerusalem": Though he knew it would displease him, and bring himself into trouble, as it did. For upon this he was put into prison.
This is just placing the location of the prophecy in Jerusalem.
These two key "defensed cities" were situated southwest of Jerusalem and were located on the main route to the city. Their fall would mean imminent danger for Judah's capital city. Twenty-one ostraca (inscribed bits of pottery), have been recovered from the fortress at "Lachish", 25 miles southwest of Jerusalem, and furnish supplemental details of the conditions described here. Ostracon IV reports the following situation at Lachish shortly before its fall: "And he [Ya'ush] would know concerning the beacons of Lachish, that we are watching, according to the instructions that my lord has given, for we do not see [the signals of] Azekah!"
The "defensed cities" meant that they had a wall surrounding them to deter any attack.
Verses 8-14: "A covenant ... to proclaim liberty": Zedekiah's pact to free slaves or servants met with initial compliance. The covenant followed the law of release (in Lev. 25:39-55; Deut. 15:12-18), in hopes of courting God's favor and ending His judgment.
In an attempt to gain the Lord's favor as the Babylonian army besieged Jerusalem, Zedekiah and the people proclaimed a general amnesty and released all of their slaves, something they should have been doing every seventh year (Exodus 21:1-11).
Verses 8-9: The Hebrew laws concerning slavery and the liberation of slaves (Exodus 21:1-11; Lev. 25:39-55; Deut. 15:1, 12-18), had apparently not been kept in force. Zedekiah's proclamation went beyond freeing slaves after six years' service and gave "liberty" to all. However, unless people enter into the freedom that the truth supplies (compare John 8:32-36), there can be no liberty. Hence, the liberated slaves were quickly re-enslaved (verse 11).
Here begins a new prophecy, which was delivered some time after the former. That was given out while the king of Babylon was besieging Jerusalem. This after he had stopped the siege for a while, and was gone to meet the king of Egypt, who was coming to the relief of the city, as appears from (Jer. 34:21). Though the Jews say this was delivered in the seventh year of Zedekiah, in the first month, and tenth day of the month. At the same time that the elders of Israel came to Ezekiel, to inquire of the Lord by him (Ezek. 20:1). Which was two years before the king of Babylon came against Jerusalem. But this seems not likely. It is said to be;
"After that the King Zedekiah made a covenant with all the people that were at Jerusalem, to proclaim liberty unto them": For the liberty proclaimed was to the servants, and not to them. This seems to confirm it, that it was while the city was besieged that this covenant was made. Since it was made only with the people at Jerusalem, which were pent up in it. For otherwise it would in all probability have been made with all the people of the land. And seems to have been done with this view, to obtain this favor of the Lord. That they might gain their freedom from the enemy, and come not under the yoke and into the servitude of the king of Babylon. And very probable it is that they did not do this of their own accord, but were exhorted to it by Jeremiah. Who perhaps, among other sins, had reproved them for the breach of the law respecting the liberty of servants.
This covenant had to do with the Levitical law. It appears this covenant was made in Jerusalem at the temple. It had to do with releasing Jews who had served as a slave. This was connected with jubilee.
This was the tenor of God's law mentioned in the above named texts. And it seemed Zedekiah was taking notice of the common violation of this law. And the Jews' ordinary oppressing those of their own nation this way, judging that this might be one of those sins for which the wrath of God was at this time, kindled against them. He caused the people to make a covenant that they would give that liberty to their servants of either sex which the law of God required, of which he made proclamation.
A fellow Hebrew was to serve as a slave to another Hebrew for no more than 7 years. They were to be released then. They were set free because they had fulfilled the law of the jubilee. It did not matter if the slave was male or female, this was the law.
Here the princes are mentioned, who were not before, but included in the people. They and the rest of the people are here meant, who having agreed to the covenant.
"Heard that everyone should let his manservant, and everyone his maidservant, go free, that none should serve themselves of them any more": Or any longer, which they had done, contrary to law. When they understood that this was the sum of the covenant they had entered into, and this the intent of the proclamation they agreed unto. Or when they heard the law read and explained by the prophet, concerning the freeing of the Hebrew servants, when the time of their servitude was expired.
"Then they obeyed, and let them go": Dismissed them from their service, in obedience to the law of God. Agreeably to their own covenant, and the proclamation of liberty they assented to. The whole might be rendered thus, "and all the princes, and all the people" obeyed, which had entered into the covenant. To let everyone his manservant, and everyone his maidservant, go free. Not to serve themselves of them anymore, and they obeyed. I say, to "let them go"; so far they did well, and were praiseworthy, that they kept the law of God, and their own covenant.
This appears from a glance that they had repented. It appears to me they realize they had not been keeping the covenant with God about their servants who were fellow Hebrews. They let them go for fear of being punished.
Verses 11-16: Reflecting their true motives, the people took back their "slaves" when the Babylonians temporarily withdrew from Jerusalem. Jeremiah had called the people who "turned" from their turning back to the Lord.
"They turned ... to return": Former salve masters treacherously went back on their agreement and recalled their servants. Some suggest that this treachery came when the Egyptian army approached and Babylon's forces withdrew temporarily (37:5, 11), and the inhabitants believed that danger was past.
Their repentance was short-lived. They had not really repented. They repented long enough to keep from being punished and then went right back to their evil ways.
Verses 12-16: "Therefore the word ... came": God reminded the unfaithful Jews of His own covenant, when He freed Israelites from Egyptian bondage (compare Exodus 21:2; Deut. 15:12-15). He had commanded that Hebrew slaves should serve only 6 years, then be set free in the seventh (verses 13-14).
Jeremiah 34:12 "Therefore the word of the LORD came to Jeremiah from the LORD, saying,"
Because of this transgression of the princes and people, and as soon as it was committed by them. For it is plain, from (Jer. 34:21). That it was before the Chaldean army returned to Jerusalem, after its departure from it.
We may hide our sin from our neighbor but God knows. He is about to act on this in the verse above.
Because of this transgression of the princes and people, and as soon as it was committed by them. For it is plain, from (Jer. 34:21). That it was before the covenant God of Israel, their Creator, Redeemer, and Benefactor.
"I made a covenant with your fathers": Gave them a system of laws, among which was that of release of servants.
"In the day that I brought them forth out of the land of Egypt": That is, at that time, quickly after, when they were come to Mount Sinai. This shows what fathers are meant, the Jewish ancestors that came out of Egypt. Brought from thence by the mighty hand of God, and indulged with many favors by him, both in the wilderness, and in the land of Canaan, where he brought and settled them.
"Out of the house of bondmen": Where they were bondmen, servants, and slaves. This is mentioned, to put them in mind of their former state and condition. To observe unto them the foundation and ground of the law concerning servants, how equitable and merciful it was, and to aggravate their sin. Who though their fathers had been bondmen, and they must have been so too, had they not been released. Yet acted such a cruel part to their servants, who were their brethren, in not discharging them in due time.
"Saying": Giving out the following law, as a part of the covenant made with their fathers. Chaldean army returned to Jerusalem, after its departure from it.
This covenant had been made with God and their ancestors when He brought them out of Egypt to the Promised Land. This is part of the things that set them apart from the rest of the world. This was so very important for them to keep since God had taken them out of bitter slavery in Egypt.
A Jew should not be held in servitude above seven years. This law they and their fathers had broken. And when there was some hope that the siege was raised, they forced the servants they had released into their services again. Those who think to cheat God by dissembled repentance and partial reformation, put the greatest cheat upon their own souls. This shows that liberty to sin, is really only liberty to have the sorest judgments. It is just with God to disappoint expectations of mercy, when we disappoint the expectations of duty. And when reformation springs only from terror, it is seldom lasting. Solemn vows thus entered into, profane the ordinances of God; and the most forward to bind themselves by appeals to God, and are commonly most ready to break them. Let us look to our hearts, that our repentance may be real, and take care that the law of God regulates our conduct.
They were to work six years, and be released the seventh year. God made the earth and all in it in 6 days and rested the seventh. These people worked 6 years, and were to be set free the 7th. Their fathers had not kept covenant with God to do this thing. This was part of the reason God was so angry with them.
Or, "today indeed ye were turned" some little time ago. Indeed, it must be owned, that ye turned from the evil ways of your fathers, for which you were to be commended, as having acted a better part than they.
"And had done right in my sight": What was acceptable to the Lord, approved of by him, being agreeably to his law. And it would have been well if they had continued so doing.
"In proclaiming liberty every man to his neighbor": For a manservant, or maidservant, was his neighbor. And to be treated as such, and loved as himself, especially a Hebrew one, of the same nation and religion. And not to be used as a slave, or retained for ever in bondage.
"And ye made a covenant before me in the house which is called by my name": This circumstance is mentioned as an aggravation of the breach of the covenant they had made. To dismiss their servants according to law. It was made in a very solemn manner, in the presence of God, appealing to him as a witness. It was done in the temple, a sacred place, devoted to him and his worship. Which was called by his name, the temple of the Lord, and where his name was called upon, and where were the symbols of his presence.
Since their fathers had not kept covenant and they had kept their fellow Hebrews longer than the 7 years, they were to release all of their Hebrew brothers who were slaves. In a very short time they would be slaves themselves then perhaps they would realize the misery of being a slave. "The house that is called by my name" is speaking of the temple in Jerusalem.
Changed their minds, and turned from their resolutions they had entered into. And the good ways they were walking in, and returned to their former evil practices. And so polluted the name of God by taking it in vain, and breaking the covenant they had agreed to.
"And caused every man his servant, and every man his handmaid, whom he had set at liberty at pleasure. Or, "according to their soul"; according to their souls' desire, what was very agreeable and acceptable to them, and gave them a real pleasure. Which did not last long, since they caused them to return to their former service and bondage under them.
"And brought them into subjection": Forced them to come back to their houses, and into their service, and be subject to them, and obey their commands as formerly.
"To be unto you for servants and for handmaids": To do the business of such, as they had done before.
They had not kept their word to the servants, but worse they had broken covenant and lied to God. They had made this oath in the temple. They had polluted God's name before their Hebrew brothers and before the Babylonians. They had no respect for God.
Verses 17-22: "Ye have not hearkened unto me": Due to recent duplicity (verse 16), God promised only one kind of liberty to the offenders, liberty to judgment by sword, pestilence, and famine (verse 17).
This being the case, and this their crime, which was provoking to the Lord.
"Ye have not hearkened unto me in proclaiming liberty everyone to his brother, and everyone to his neighbor": For though they did proclaim liberty, they did not act according to it. They did not give the liberty they proclaimed, at least they did not continue so to do. As soon almost as they had granted the favor, they took it away again. And because they did not persevere in well doing, it is reckoned by the Lord as not done at all.
"Behold, I proclaim liberty for you, saith the Lord": Or rather against them. He dismissed them from his service, care, and protection, and consigned them to other lords and masters. He gave them up;
"To the sword, to the pestilence, and to the famine": To rule over them; and gave them liberty to make havoc of them and destroy them, that was left by the one might be seized on by the other.
"And I will make you to be removed into all the kingdoms of the earth": Or, "for a commotion"; to be moved, and wander from place to place in great fear and terror. Not knowing where to settle or live comfortably. This was a liberty to go about in foreign countries where they could, for relief and shelter, being banished from their own land. But this was a liberty very miserable and uncomfortable. And indeed, no other than captivity and bondage. And so, it is threatened that what remained of them, who were not destroyed with the sword of the Chaldeans, or perished not by pestilence and famine, should be carried captive. And be miserable vagabonds in each of the kingdoms and nations of the world.
God had given them a last moment chance to repent and they had backslidden into sin. Since they did this terrible thing against God and their fellowman, now they will feel hunger, the sword and pestilence. They will know how it feels to be slaves, because they will be slaves to their captors.
Verses 18, and 21: "Cut the calf in twain": God will give the guilty over to death before the conqueror, for they denied the covenant ratified by blood (verse 21). In this custom (as in Gen. 15:8-17), two parties laid out parts of a sacrifice on two sides, then walked between the parts. By that symbolic action each pledged to fulfill his promise, agreeing in effect, "May my life (represented by the blood), be poured out if I fail to honor my part".
Passed between the parts thereof. The contracting parties in the "covenant". Not here but the law in general. But their covenant made before God in His house to emancipate their slaves (Jer. 34:8-9). By passing through the parts of the animal cut in two, implying that they prayed so to be cut in sunder (Matt. 24:51; Greek, "cut in two"), if they should break the covenant (Gen. 15:10, 17).
This was a blood covenant they had made. They walked between the two parts of the divided calf to show that if they broke the covenant the same would come to them. If they killed, they would be killed. In this case they took the slaves back so they will be slaves. The walking between the two halves of the calf made this a very serious covenant.
Here is a particular enumeration of the persons that had made the covenant, and transgressed it, and that should suffer for so doing. The princes of Judah, distinguished from the princes of Jerusalem, design such princes as lived without Jerusalem, in the cities of Judah, and presided over them. Though now at Jerusalem, having fled there, upon the invasion of the king of Babylon, for their safety. As the princes of Jerusalem, or the magistrates of that city, are distinguished from the princes of the blood, and from the courtiers, both in this and (Jer. 34:21).
"The eunuchs, and the priests, and all the people of the land": That is, as many as had got into Jerusalem to secure themselves from the common enemy. The "priests" also were concerned herein, who had menservants, and maidservants, as well as others. And, besides, were persons doubtless concerned in drawing up the covenant and the form of an oath. As well as in slaying the sacrifice, and cutting it into pieces, and laying the parts in order. It is more surprising that there should be "eunuchs" here; that such should be in the court of the king of Judah, and have offices in it, and preside in them, as among the Gentiles. The Targum renders the word "princes".
"Which passed between the parts of the calf": Signifying their assent to the covenant, and wishing they might be so used if they broke it.
This just explains that anyone who walked through the calf, and in fact all who did would pay for the breaking of the covenant.
The Chaldeans, who were the enemies of the Jews that had come from a far country to invade, dispossess, ravage, and plunder them. And what can be a greater punishment than to be given up into an enemy's hand, to be in his power, and at his mercy?
"And into the hand of them that seek their life": Not their wealth and substance only, but also their lives. Nothing less will content them.
"And their dead bodies shall be for meat unto the fowls of the heaven, and to the beasts of the earth": Not only such should be the cruelty of their enemies that sought their lives, that they should slay them with the sword, and give them no quarter. But such their inhumanity, that they should not suffer their carcasses to be buried. But leave them exposed to birds and beasts of prey. Of the princes of Judah (see Jer. 52:10).
Now we see the severity of the punishment for breaking covenant with God. They will pay with their lives. They will not even have the honor of burial. They are to be eaten of the vultures like those of disgrace.
These were either the princes of the blood, the sons of Zedekiah, and his nobles and courtiers, as distinct from the princes in (Jer. 34:19). These shall not be spared, neither the king, nor his sons, nor those of the private council.
"Will I give into the hand of their enemies, and into the hand of them that seek their life": As in (Jer. 34:20).
"And into the hand of the king of Babylon's army": Or, "even into the hand" etc. And so this is an explanation of the former, and shows who their enemies were, and those that sought their life. The accomplishment of this may be seen (in Jer. 52:9).
"Which are gone up from you": Departed from Jerusalem, as the Chaldean army did upon hearing that Pharaoh king of Egypt was marching with his army to raise the siege of Jerusalem. Upon which they left it, and went forth to meet him. And this encouraged the wicked Jews to break their covenant, and reduce their servants to bondage again that they had let go free (see Jer. 37:5).
Earlier in this lesson we found what would happen to Zedekiah. There are worse things than death and Zedekiah's fate was worse than death.
The Lord of hosts, or armies, was "Generalissimo" of Nebuchadnezzar's army. He had it at his command, and could direct if as he pleased, and order it to march and countermarch as he thought fit. It was under the direction of his providence that it departed from Jerusalem, to try the inhabitants of it. And now, by a secret instinct, he would so powerfully work upon it, and by the ordering of external causes so manage it, that it should return to Jerusalem again, and carry on the siege with redoubled rigor.
"And they shall fight against it, and take it, and burn it with fire": They fought against it by shooting arrows from their bows, casting stones from their engines, and by beating down the walls with their battering rams. With which making breaches, they entered in and took the city. And burnt the temple, palaces, and other houses, with fire. Of all which see the accomplishment (in Jer. 52:4).
"And I will make the cities of Judah a desolation without an inhabitant": Many of them were already. The king of Babylon having taken, ravaged, and plundered them before he came to Jerusalem. And whither the inhabitants of them, that escaped the sword, fled for security. And others of them, that were not, now should be made desolate upon the taking of Jerusalem, as Lachish and Azekah (Jer. 34:7). Which should fall into the hands of the enemy, and the inhabitants there be forced to flee into other countries, or would be carried captive. So that they would be without any, or have but few to dwell in them.
A very important thing to remember here is that this is God who causes this destruction. It is done, because of the sins of these people. This type of punishment is so severe, because they broke covenant with God.
Verses 1-19: This chapter provided a description of the commitment to obedience by a group of people to their father, in contrast to the Jews' disobedience to God.
The pledge of the "Rechabites" was probably instituted by their ancestor "Jonadab", who wanted to keep the clan pure from corruption when Jehu was purging Baal worship from Israel (2 Kings 10:15-23). If the Rechabites were this observant of the instructions of their forefather, then Judah should have obeyed the Word of God all the more.
"Days of Jehoiakim": 609-597 B.C. This backed up to several years (before 34:1), possibly for a thematic reason, to cite a case of obedience after the episode of treachery (in chapter 34).
This is a totally different prophecy from the one in the last chapter. This prophecy is not addressed to Zedekiah.
"The Rechabites" were descended from the Kenites (compare Judges 1:16; 1 Chron. 2:55). Their way of life was nomadic and austere, and their prohibition of "wine" recalled the Nazarite vows (see the notes on Judges 13:5 and 2 Kings 10:15).
These were a semi-nomadic Kenite group, related to Moses' father-in-law (Judges 1:16; 4:11), and descended from those (in 1 Chron. 2:55). The originator of their rules was Jonadab (35:6, 14; 2 Kings 10:15, 23). They derived their name from Rechab (verse 8), and were not of Jacob's seed, but "strangers" in Israel.
Who were the Rechabites, you might ask? It seems they were a group of very simple living people who lived above the sinful lifestyle of the cities. They were nomads. They did not even settle down to one spot when they were in the city. They were constantly on the move. They were people of very high morals. Many believe them to be associated with the Kenites. Others believe they ministered as the Levites. Their daughters were said to marry men from the Levitical tribe and their children ministered. Their lifestyle depicts the fact that all believers are strangers in this land. This is not our home. We are headed for our home in heaven. They were not materialistic people and they lived a very simple lifestyle. We might learn from that too. Many of the problems in our society today come from the cravings for the material things of life. Their religious convictions were much like the Israelites but the difference being they lived more holy lives than the Israelites. The fact they met in one of the rooms attached to the temple is what is meant by "chambers". They were offered wine to drink. It was believed however, they were teetotalers. The wine then had some religious significance.
Who was, no doubt, the most famous and leading man in this family.
"And his brethren, and all his sons, and the whole house of the Rechabites": The several branches of the family, especially the males; the women perhaps were excepted. Whom it might not be so decent to gather together on such an occasion, to drink wine; and not at least offer it to them.
The Jeremiah, in the verse above, is not Jeremiah who penned the book of Jeremiah. He is mentioned in the word "I". The Jeremiah mentioned was part of the family of Rechabites.
Into the temple, as he was ordered. That is, he invited them there, and they came along with him, having, no doubt, a respect for him as a prophet. And the rather, as it is highly probable he came in the name of the Lord to them.
"Into the chamber of the sons of Hanan, the son of Igdaliah, a man of God": A prophet, as the Targum and Syriac version; and so Jarchi and Kimchi interpret it. This must be understood of Hanan, and not Igdaliah, as the accents show. He is thought by some to be the same with Hanani the seer, in the times of Asa (2 Chron. 16:7).
"Which was by the chamber of the princes": These were not the princes of the blood, the sons of Jehoiachin. Their chambers or apartments were not in the temple, but in the royal palace. But these were the princes or rulers of the people, as they are called (Acts 4:8). The Sanhedrim, who's this chamber was, as Dr. Lightfoot has observed.
"Which was above the chamber of Maaseiah the son of Shallum, the keeper of the door": A porter, whose chamber or lodge was under that in which the Sanhedrim sat. The Targum calls him a treasurer. One of the seven "amarcalim", who had the keys of several chambers, where the vessels of the sanctuary and other things were put. And Kimchi observes, the word we render door comprehends the vessels of the sanctuary, and the vessels of wine, and other things.
The Scripture here is explaining where Jeremiah took them. This area was the area of Hanan. Hanan was an officer in the temple area. He was believed by many to be a prophet. Notice there was someone who kept the door, to keep all out who were not invited.
The Lord had given His people houses and vineyards as one of the gifts of the Promised Land (Deut. 6:10-11), and so the Rechabites' pledge to "drink no wine" and "Neither shall ye build house" was something like a Nazirite vow that indicated special devotion to the Lord (Num. 6:2-4). God honored their vow, but human traditions can never have the same authority as His commands. Imposed on others, personal standards become a form of legalism (Rom. 14:1-12).
This is like a test for the Rechabites. They did not drink wine. This was a temptation to see, just exactly what they would do if they were offered the wine in private. Will their morals withstand such temptation? We will see in the next verse.
Or "we do not drink wine"; we are not used to it; we never do drink any. It is not lawful for us to do it; nor will we, no matter who asks us.
"For Jonadab the son of Rechab our father. Not their immediate father, but their progenitor. Perhaps the same Jonadab is meant who lived in the times of Jehu, and rode with him in his chariot. By which it appears he was a man of note and figure, and who lived near three hundred years before this time (2 Kings 10:15). Which is more likely than that he should be a descendant of his, and the proper father of the present Rechabites, which is the opinion of Scaliger.
"Commanded us, saying, ye shall drink no wine, neither ye, nor your sons, for ever. As long as any of them were in the world. What was the reason of this command, and of what follows, is not easy to say. Whether it was to prevent quarrels and contentions, luxury and sensuality. Or to inure them to hardships; or to put them in remembrance that they were but strangers in the land in which they lived. Or to retain them in the original course of life their ancestors had lived in, feeding cattle. Be it what it will, these his sons thought themselves under obligations to observe it. And perhaps finding, by experience, it was for their good so to do.
We see from this their morals they had been taught will not allow them to drink. Jonadab was spoken of as the father of the Rechabites here. The one thing that set them aside from others, was their desire to live holy before God.
The last words of the verse probably give us a reason of the former. They were not native Jews, but strangers amongst them, who commonly are envied when they are observed to thrive too much, or to live splendidly. And that envy of the natives of the place where they sojourn exposed them to their hatred and malice, so as their lives are made uneasy to them. Jonadab therefore cautions his sons to avoid these inconveniencies by a thrifty, sober, laborious life, to which they had been bred. In keeping flocks, and to avoid any thing might expose them to envy, or hatred, or malice of the people amongst whom they were come to sojourn.
We can see in this that their lifestyle was very different from the Hebrews, especially in the cities. They wanted no permanent roots. It reminds me a little of Abraham who left Ur of the Chaldees and lived in tents the rest of his life. He was looking for a city whose maker was God. The permanence of a house was what they were trying to avoid. They were strangers in the land. They were not controlled by such stable things as vineyards or crops.
"Obeyed": What was commended here was not the father's specific commands about nomadic life, but the steadfast obedience of the sons. Their obedience was unreserved in all aspects, at all times, on the part of all, without exception; in all these respects Israel was lacking (verse 14).
Their obedience to the holy life that Jonadab had set for them is admirable. This abstinence from wine was for the entire family.
This explains that part of the charge more fully, which respects building of houses. Which did not restrain them from building houses for others, if any of them were masters of that art. Which is not very likely, since they were wholly brought up in the field as shepherds. But it forbad them building any for themselves, and making use of them by dwelling in them.
"Neither have we vineyard, nor field, or seed": Any piece of ground planted with vines, or field sown with corn, or any seed to sow with. So exactly conformable were they to the prescriptions of their ancestor. Diodorus Siculus reports of the Nabathaeans, a people of Arabia, descended from Nebaioth (see Isa. 60:7). That they have several laws which are much the same with those enjoined the Rechabites. For he says; "it is a law with them not to sow corn, nor to plant any plant that bears fruit, nor to make use of wine, nor to build houses. And whosoever is found doing any of these things is, reckoned worthy of death. And the reason of their having such a law is, because they think that those who possess such things are easily compelled by men in power to do whatever is commanded them, for the sake of the enjoyment of them."
Ever since, until very lately, when they had taken up their dwelling in Jerusalem. The reason of which is presently given;
"And have obeyed, and done according to all Jonadab our father commanded us". And should it be objected, that in one point they had not obeyed, in that they had left their tents, and now dwelt in Jerusalem. They had this to say in answer to it, and as the reason of their so doing.
Many times the best way to keep away from sin, is to separate yourself from the temptations. This they have done. Their friends are those of their family, who believe the same thing they do. They have separated themselves from the world and its sins.
Into the land of Judea to invade it, which was in the reign of Jehoiakim, in the fourth year of it, after he had served him three years, and rebelled against him (see note on Jer. 35:1).
"That we said, come, and let us go to Jerusalem": They said one to another, let us not stay here to be destroyed by a foreign enemy; but let us go to Jerusalem, a fortified city, where we may be safe.
"For fear of the army of the Chaldeans, and for fear of the army of the Syrians": For Nebuchadnezzar's army in this expedition consisted of Chaldeans and Syrians, and of other nations (2 Kings 24:2).
"So we dwell at Jerusalem": For the present. It seems as though this was quickly after Nebuchadnezzar's incursion, and when he was but just departed. So that their fears had not wholly subsided; and they, as yet, had not returned to their tents, and former manner of living. Hence it appears that the Rechabites did not look upon this command of their father as equal to a divine precept, which must be always obeyed. But that in case of necessity it might be dispensed with, and especially when in danger of life, and when human prudence required. And in which case the lawgiver himself would have dispensed with it, had he been on the spot.
This explains what they are doing in the city of Jerusalem. They have come here for safety from the Chaldean army. They felt there would be safety in Jerusalem believing God would preserve His holy city.
Jeremiah 35:12 "Then came the word of the LORD unto Jeremiah, saying,"
Up to this time the prophet had acted on the thought which came into his mind as an inspiration, without apparently more than a partial insight into its meaning. Now, as the words indicate, he passes at once into the prophetic state and speaks the prophetic words. It follows from (Jeremiah 35:18), that it was uttered in the presence of the Rechabites and formed, we may believe, the conclusion of this strange dramatic scene.
Verses 13-17: The prophet indicted the Jews for flagrant disobedience.
The Lord of armies in heaven and earth; the Creator of Israel. Their benefactor, covenant God and Father and whom they professed to worship. God and not man; infinitely greater than Jonadab, whose precepts had been observed by his posterity.
"Go and tell the men of Judah, and the inhabitants of Jerusalem": This is an order to the prophet to remove from the chamber where he was with the Rechabites, and go to the court of the people, where they were assembled for worship. Or into the city of Jerusalem, and gather the heads of them together, and declare the following things to them.
"Will ye not receive instruction to hearken to my words? saith the Lord": From this instance and case of the Rechabites, who had so constantly obeyed their father, and hearkened to his words, though but a man. A father of their flesh; an earthly father; and who had been dead long ago. And therefore, much more ought they to hearken to the Father of their spirits; their Father which is in heaven, and who lives forever.
This is a break from the Rechabites. Perhaps Jeremiah stopped while he was at the temple and gave them a warning from God. God is fast losing patience with the inhabitants of Jerusalem, because they will not heed His warnings.
That article particularly, respecting drinking wine, has been carefully observed. Which, though so agreeable to the nature of man, what cheers the heart of God and man, and was not prohibited them by any law of God. Yet, being forbidden by their father, they abstained from it.
"For unto this day they drink none, but obey their father's commandment": Though prescribed them three hundred years ago; during all which time they had punctually observed it, even to that very day. Which might with great truth and strictness be said; since they had that very day refused to drink anything.
"Notwithstanding I have spoken unto you, rising early, and speaking": Who is the eternal God; the King of kings; the great Lawgiver, able to save and to destroy. Who had spoken to them, and given them laws as soon as they were a people. Very early, in the times of Moses, on Mount Sinai and Horeb. And of which they had been reminded time after time, and enforced by proper arguments and motives. Whereas the command of Jonadab was that of a mere man, not above three hundred years ago, and of which his posterity had never been put in mind. But as it was handed down from father to son, and this they constantly observed.
"But ye hearkened not unto me": So that their disobedience was greatly aggravated.
The Rechabites had no problem keeping the commandments of their earthly father, but the Israelites would not keep the commandments of their heavenly Father. The Rechabites made these Israelites look bad because Israel was not keeping God's commandments. The Rechabites were not constantly being warned by prophets to repent. They just lived the holy life from the beginning. The Israelites had been warned over and over by prophets that God sent to repent and live for God.
One after another, ever since the times of Moses, to explain and enforce the laws given. A circumstance not to be observed in the case of the Rechabites; who yet, without such intimations, kept the charge their father gave them.
"Rising up early, and sending them": (see Jer. 7:13).
"Saying, return ye now every man from his evil way, and amend your doings, and go not after other gods to serve them": All which were of a moral nature, and what were in themselves just and fitting to be done. That they should repent of their sins, refrain from them, and reform their lives. And abstain from idolatry, and worship the one only living and true God, which was but their reasonable service. Whereas abstinence from wine, enjoined the Rechabites, was an indifferent thing, neither morally good nor evil. And yet they obeyed their father in it, and when they had not that advantage by it, as is next promised these people.
"And ye shall dwell in the land which I have given to you and to your fathers": A land flowing with milk and honey. And in which they might build houses, plant vineyards, sow fields, and possess them; which the Rechabites might not do.
"But ye have not inclined your ear, and hearkened unto me": They did not listen to his precepts, nor obey them. They would not so much as give them the hearing, and much less the doing.
God's people had been taught from the time of Abraham that they would be blessed if they kept God's commandments. They also had been taught to be disobedient to God, brought curses. They ignored all of that and lived to please their flesh. They were unfaithful to God and started worshipping false gods. They were a stiff-necked people who would not listen to God's warnings.
Here we have the contrast between the Rechabites and the Israelites; the obedience of the one, and the disobedience of the other. The design of which is to aggravate and expose the sin of the Jews, since the former;
"Have performed the commandment of their father, which he commanded them": That particular commandment of not drinking wine, which they had never once violated in such a course of time. Nor could they now be prevailed upon, even by the prophet himself, to do it.
"But this people hath not hearkened unto me": The Lord their God, their father that bought them, made them, and established them. Gross ingratitude! (Deut. 32:6).
Jonadab and Rechab were but men, and yet their people obeyed the commandments they had laid down. God's people will not even listen to the commandments of the God that made them.
Provoked by such ill usage.
"Behold, I will bring upon Judah, and upon all the inhabitants of Jerusalem, all the evil that I have pronounced against them": Which Abarbinel interprets of all the threatening and curses in the law and the prophets respecting the Jews, until the times of Jeremiah. Though it may more especially intend the evil, God by him had pronounced upon them. Namely, that the Chaldean army should come into their land, besiege Jerusalem, and take it, and carry captive its inhabitants.
"Because I have spoken unto them, but they have not heard; and I have called unto them, but they have not answered": He spoke to them by his prophets, he called to them in his providences, and took every method to warn them of their sin and danger. And bring them to repentance and reformation; but all to no purpose. The Targum is, "because I sent unto them all my servants the prophets, but they obeyed not; and they prophesied to them, but they returned not."
God explains one more time why He is going to carry out all of the punishment against them. They have been unfaithful, worshipping false gods and have not repented.
Verses 18-19: "Because ye have obeyed": God will bless the Rechabites not in spiritually saving them all, but in preserving a posterity in which some can have a place in His service. A Rechabite still has a role (in Neh. 3:14); also, the title over Psalm 71 in the LXX (Greek translation of the Old Testament), was addressed for use by the sons of Jonadab and the earliest captives.
To the family of them, to those that were with him in the temple, and while they were there. And what he said to them, which is as follows, was by the order and direction of the Lord.
"Thus saith the Lord of hosts, the God of Israel": He uses the same titles, when speaking to them, as to the Jews, expressive of his sovereignty, power, and grace.
"Because ye have obeyed the commandment of Jonadab your father": That particular command concerning not drinking wine.
"And kept all his precepts, and done according to all that he hath commanded you. All the rest, as well as that; though they were many, they took notice of them, and observed them. They kept them in their minds and memory, and made them the rule of their actions, and conformed to them in all respects.
These Rechabites will be rewarded for living a holy life by obeying the commandments of Jonadab. God never overlooks even one person who is living upright before Him. It appears the teachings of Jonadab were pleasing to God. They had made a stand, and had not backslidden from that stand. God respects this type of loyalty.
The promise that Jonadab "shall not want a man to stand before me": is the same one given to the houses of David and Levi (in 33:17-18), and meant that the Lord would preserve this small clan through the Babylonian invasion and exile. The tragedy is that this blessing was only extended to a few individuals rather than the nation at large.
The following Scripture connects these Rechabites to the Levites.
Deuteronomy 10:8 "At that time the LORD separated the tribe of Levi, to bear the ark of the covenant of the LORD, to stand before the LORD to minister unto him, and to bless in his name, unto this day."
Deuteronomy 18:5 "For the LORD thy God hath chosen him out of all thy tribes, to stand to minister in the name of the LORD, him and his sons for ever."
Deuteronomy 18:7 "Then he shall minister in the name of the LORD his God, as all his brethren the Levites [do], which stand there before the LORD." The type of life that God wanted the Levites to live is the type of life these Rechabites were living. God will honor their holiness by always having a Rechabite stand before Him. These Rechabites have pleased God, but the Israelites have greatly disappointed Him
Verses 1-3: "The fourth year of Jehoiakim" 605 B.C. was a critical time in Judah's history (25:1; 45:1; 46:1). The Babylonians had defeated the Egyptians at Carchemish to the north and would take control of all of the ancient Near East.
"Fourth year of Jehoiakim": This chapter (like chapter 35), goes back several years earlier than (chapters 32-34), before or shortly after the first of 3 deportations from Jerusalem to Babylon in 605 B.C.
We must remember that the 4th year of Jehoiakim is the same as the first year of Nebuchadnezzar.
"Write therein": The command was to record in one volume all the messages since the outset of Jeremiah's ministry (in 627 B.C.; 1:2), up to 605/604 B.C. to be read to the people in the temple (verse 6).
"The Rechabites" were descended from the Kenites (compare Judges 1:16; 1 Chron. 2:55). Their way of life was nomadic and austere, and their prohibition of "wine" recalled the Nazarite vows (see the notes on Judges 13:5 and 2 Kings 10:15).
Jeremiah had been speaking the Word God had put into his mouth to speak in prophecy. Now, we see the written Word is powerful as well. This written Word would be the second witness against them. The two great powers in the world are God's spoken Word and His written Word. Now, we see them both being brought to these rebellious people to try to get them to listen and change. When a person prophesies from God, the Words are actually God's Words in the mouth of the prophet. They are inspired. Josiah did right in the sight of God. It was his successors Jehoahaz (Shallum), Jehoiakim, Jehoiachin (also known as Jeconiah and Coniah), and Zedekiah that were evil rulers.
Not that there was any uncertainty in God as to the knowledge of future events, any more than a change in his purposes. He had purposed to bring evil upon them, which purpose would not be disannulled. And he knew that the Jews would not hearken to the prediction of it, or be concerned about it, and repent of their sins, and reform. But this method he was pleased to take, as being, humanly speaking, a probable one to awaken their attention, and which would leave them inexcusable.
"That they may return every man from his evil way": Repent of it, and reform.
"That I may forgive their iniquity and their sin. By not inflicting on them the punishment and ruin threatened. Where repentance is, remission of sin is likewise, and both are the gifts of divine grace, when spiritual and evangelical.
The house of Judah which consisted of Judah and Benjamin were not destroyed until many years after the 10 tribes had been destroyed. They had had some good rulers and Israel did not. God has more hope for Judah. God wanted them to turn from their evil and ask forgiveness. God wanted to forgive them. He is also just and could not let their worship of false gods go unpunished.
"Baruch wrote": Jeremiah's recording secretary (compare 32:12), wrote the prophets messages (compare 45:1), and penned them a second time after the first scroll was burned (compare 36:22). He also read the messages in the temple (verse 10), and in the palace (verse 15). Later, Jehudi read a small part of the first scroll before King Jehoiakim (verses 21-23).
He was Jeremiah's scribe. This verse indicates that he had a large part in recording Jeremiah's prophecies (compare 45:1). Baruch remained faithful to the Lord and Jeremiah, and was rewarded by being spared during the fall of Jerusalem (45:5). He subsequently accompanied Jeremiah into Egypt where he disappears from the canonical record. Doubtless because of his long association with Jeremiah, several ancient books, whose true authors are unknown, bear his name.
He also played a key role in composition of the Book of Jeremiah and accompanied the prophet when he was taken to Egypt (43:1-7).
Baruch was the son of Neriah (45:1) and brother of Seraiah, King Zedekiah's quartermaster (51:59). He was the devoted friend (32:12), the amanuensis (secretary - verses 4, 32), and faithful attendant (verse 10), of the prophet Jeremiah. He seems to have been of noble family (51:59). He was apparently aware that he might have risen to a high position, but under Jeremiah's influence (45:5), he repressed his ambition, contented to follow the great prophet. Jeremiah dictated his prophecies to Baruch, who read them to the people (chapter 36). The king (Jehoiakim), was greatly angered at hearing these, and had Baruch arrested and the scroll burned. Baruch was taken with Jeremiah to Egypt (43:6). Thereafter our knowledge of him becomes merely legendary (Jer. 32:12, and chapters 32, 36, and 43).
Baruch was Jeremiah's assistant. He acted in this particular instance, like a secretary. Jeremiah spoke and Baruch wrote it down. He was a man of some distinction himself. His grandfather was governor of the city. (In 2 Chronicles 34:8), we see Maaseiah (Baruch's grandfather), as acting governor. It was not unusual for a prophet to have an assistant. Jeremiah had Baruch to write all the prophecies God made through him in a book or roll.
In prison, according to Jarchi; but this is not likely, for then there would have been no occasion for an order to take him (Jer. 36:26). Grotius thinks he was obliged by the king's order to stay at home. Possibly he might be restrained by the Spirit of God, or had not freedom in his own mind to go abroad. There might be a restraint, an impulse upon his spirit, by the Spirit of God.
"Shut up", restricted. The word means "confined, hindered, shut up", and is the same term used for imprisonment (in 33:1 and 39:15). The fact that princes allowed Jeremiah to depart into hiding (verse 19), may indicate that he was curtailed in some ways without being in prison. There is no record of his being imprisoned in Jehoiakim's rule .
"I cannot go into the house of the Lord": Laboring either under some bodily infirmity, or ceremonial defilement, or was forbidden by the king. What the true cause is not certain; but so it was, that either he was discharged, disabled, or disqualified from going into the house of God.
For some unspoken reason Jeremiah could not go into the temple at this particular time.
"The fasting day" (compare verse 9). Here was a special fast day, appointed to avert the impending calamity, which would make the Jews more open to the message of the prophet (verse 7).
This was a task that would take a brave man. This message was not given to Baruch by God, but by Jeremiah. Baruch had to believe 100% in Jeremiah to be willing to do this. The hate some had felt for Jeremiah, would now be partly aimed at Baruch. The people did not want to hear of their sins. The best time however for this to be done would be at a time of fasting, when they were seeking the will of God. This was not a message for just one class of people but for all, from the king to the servant. There would be people from all over Judah here for fasting day and the most people would hear it there.
The writing of the Scriptures was by Divine appointment. The Divine wisdom directed to this as a proper means; if it failed, the house of Judah would be the more without excuse. The Lord declares to sinners the evil he purposes to do against them, that they may hear, and fear, and return from their evil ways. And whenever anyone makes this use of God's warnings, in dependence on his promised mercy, he will find the Lord ready to forgive his sins. All others will be left without excuse. And the consideration that great is the anger God has pronounced against us for sin, should quicken both our prayers and our endeavors.
We learned in an earlier lesson that "supplication" had to do with prayer of petition. If they would be open to repent at all, this would be the time. They must repent of their evil way of life. God's great anger has come up and He has pronounced their doom.
Here follows Baruch's obedience to the prophet's commands. Which he considered no doubt as the will of the Lord, who directed the prophet to give the orders he did. And which he punctually observed, in all respects, as to things, time, and place.
"Reading in the book the words of the Lord in the Lord's house": The prophecies of Jeremiah, which came from the Lord, and which he had transcribed into a book from the mouth of the prophet. These he read before the people in the temple, a first, if not a second time, before the reading of it recorded in the following verses.
When a person is working as an assistant to someone, this is the proper thing to do. They must work as a team. The assistant cannot fight Jeremiah or they would be stopped then. Baruch will be blessed of God for his part of this operation. Generally, God speaks through His mouthpiece here on the earth. Seldom does anyone hear the voice of the LORD directly. There are occasions like at Mount Sinai but that is unusual. He occasionally speaks to prophets as He did to Jeremiah, but generally speaking, He speaks through a minister or prophet to the people.
"Fifth year" (this year was 604 B.C.), the next year after that (of verse 1), which may suggest that it took some part of a year to repeat and record the long series of messages so far given (compare verse 18).
"Ninth month": Nov./Dec. (compare verses 22-23).
This fast was called, probably because of the impending war.
Verses 10-18: It is instructive that Baruch read the scroll "in the ears of all the people", but there is no response from the people to the prophet's message (Psalm 36:1).
"Chamber": On the north side, above the wall overlooking the temple court, where the people gathered, Baruch read from a window or balcony.
If all the people were there, this was the outer court. It appears that was where Baruch read the roll from so that all would be able to hear. God wanted all to hear so they would be without excuse if they did not repent. This solemn occasion of fasting would have been a perfect time to examine themselves and repent of their sin.
Gemariah himself was, as we find in the next verse, not one of the listeners, but took his place with the other princes, in the "scribe's chamber," probably used as a council-room, in the king's palace. It seems obvious from Michaiah's relation to him that his purpose in reporting Baruch's discourse was not unfriendly. Probably it was part of a pre-concerted plan, arranged between the prophet and his friends, that he should report it. And so, give an opening for bringing Baruch into the presence of the king and his counsellors, as they sat in what we may call their council-chamber.
One of the officials who took Jeremiah's words to heart was "Gemariah, the son of Shaphan". Ahikam, from this same family, had protected Jeremiah from Jehoiakim's attempt to have him arrested and put to death.
Perhaps he went down to tell them of this roll and its contents. He did not know what to think of this. The people in authority were gathered together in the king's house. These were frightening times and they were perhaps trying to decide what to do.
The sum and substance of them. For it cannot be thought that he should retain in his memory every word that he had heard. Though, as it is very probable he was much struck and affected with what he had heard, he might remember and declare a great deal of it.
"When Baruch read the book in the ears of the people": And this he also declared, no doubt, that what he had heard, and then related, were read by Baruch out of a book. As is clear from the princes sending for Baruch, and ordering him to bring the roll along with him (as in Jer. 36:14).
They had not been in the court of the common people and heard the message Baruch had read. Michaiah gives them what Baruch had read to the others.
Who, according to Junius, was the king's civil servant. He is described by his descent.
"The son of Nethaniah, the son of Shelemiah, the son of Cushi": He the princes sent, being not one of their body, but a servant at court.
"To Baruch": Who was very probably still in the temple, where Micaiah left him.
"Saying, take in thine hand the roll wherein thou hast read in the ears of the people, and come": That is, to the king's palace, to the secretary's office, where they were, and bring the roll along with him he had been reading to the people. And of which Micaiah had given them some account; and which had such an effect upon them, as to make them desirous of hearing it themselves.
"So Baruch the son of Neriah took the roll in his hand, and came unto them": Which showed great boldness and intrepidity in him. To go at once, without any hesitation, to court, and appear before the princes with his roll, which contained things that were disagreeable to the king and his ministry. But as he had not been afraid to read it publicly before the people in the temple, so neither was he afraid to read it before the princes at court.
Jehudi was probably a eunuch in the service of the king. He was probably Ethiopian. Nevertheless, he was a message bearer to Baruch. Baruch was to bring the roll to these officials.
The courage of Baruch is admirable as he was now before the council, in the king's house. The substance of the prophecies were threatening both to the king and court, and to all the people. The king, as appears by all history, had a bad temper. We read in (Jer. 26:23), of his sending for Urijah the prophet out of Egypt. When he had fled there for fear of the king, and him slaying him. And we shall find that at that time the princes advised both Jeremiah and Baruch to hide themselves. Yet Baruch is not afraid, but reads the prophecy in their ears.
God had intended it to be read in their ears. They just made it easier for this to happen when they called Baruch to come and read it.
The words indicate a conflict of feelings. They were alarmed for themselves and their country as they heard, with at least a partial faith, the woes that were threatened as impending. They were alarmed also for the safety of the prophet and the scribe who had the boldness to utter those woes. They have no hostile purpose in communicating what they had heard to the king, but the matter had come to their official knowledge, and they had no alternative but to report it (Lev. 5:1; Prov. 29:24).
These were frightening accusations about all of them and worse the frightening punishment, if they did not repent. The first thing they thought to do was go tell the king. This was a matter of great magnitude. They would have to tell the king and see what he would do.
Verses 17-18: They asked if Baruch had written these words from memory or actual dictation from the inspired prophet. The latter was true. They were concerned it might be God's Word (compare verses 16, 25).
The following question, which may seem at first sight an odd, needless, and trifling one, as some have called it.
"Saying, tell us now, how didst thou write all these words at his mouth?" This question does not regard the manner of writing them, whether with ink or not, for that they could see with their eyes. And yet Baruch's answer seems to have respect to this, as if he so understood them. Nor barely the matter of them, as whether it was the substance of what was contained in the roll that Jeremiah dictated, and that only, leaving it to Baruch to use what words he would, or whether the express words were dictated by him. But rather it seems to have regard to the possibility of doing it. By the question it appears, that Baruch had told the princes that the prophet had dictated all these things to him, and he had taken them down in writing from his mouth. Now they wanted more satisfaction about the truth of this matter. It was a difficulty with them how it was possible for Jeremiah to recollect so many different discourses and prophecies, delivered at different times, and some many years ago. And so readily dictate them to Baruch, as fast as he could write them. Wherefore they desire he would tell them plainly and faithfully the truth of the matter, how it was, that so they might, if they could, affirm it with certainty to the king. Since, if this was really fact which he had related, these prophecies originally, and the fresh dictating of them, must be from the Spirit of God, and would certainly have their accomplishment.
From this statement, this seems to have been a lengthy roll. They are now questioning Baruch about how he wrote it? Perhaps they were questioning whether Baruch made this up himself and wrote it down.
This could not but add to the princes' fear and amazement. They must conceive that the thing was done from God, for without a special influence of God it had been a thing impossible that Jeremiah should have called to mind all that he had spoken at several times in so many years. And proceeding from the God of truth, they must fear that they would have their certain and just accomplishment in their season.
Baruch explains that he just wrote them down, as Jeremiah spoke them. He is saying, I am the man's secretary.
This speaks of these princes to have been men of a much gentler temper and better disposition than those who succeeded them in Zedekiah's time. They were not willing that any harm should come to the prophet, nor to Baruch. As they knew the fierce temper of Jehoiakim, and therefore advised Baruch that both he and the prophet should hide themselves.
The princes were afraid for the life of Jeremiah and the life of Baruch. They feared what the king would do, so they told Baruch to hide and tell Jeremiah to hide as well.
Verses 20-23: Jehoiakim hated the true prophets of the Lord and had executed Urijah for preaching of the coming judgment (26:20-24). The king would have likely done the same thing to Baruch and Jeremiah if the officials had not sent them into hiding before taking the scroll to him. The act of cutting up the scroll reflected Jehoiakim's disdain for the Word of God and perhaps an attempt to thwart its message. However, the authority of the king was nothing compared to the power of God's Word.
They were obliged by their office as counsellors to the king to acquaint him with what they heard, which might be prejudicial to him and his nation. And indeed, this was the very reason why God had commanded the enrolling of these prophecies. That both the king, and princes, and people might take notice of them. But they did not carry the book with them, but laid it up in the secretary's chamber.
It appears they did not read the roll but just told the king what the roll said. They did keep the roll and gave it to the court scribe, Elishama, to keep.
Verses 21-23: Unlike the godly Josiah who repented at the hearing of the Lord's message on a scroll (2 Kings 22:10-11), the godless Jehoiakim destroyed the "roll". However, the message was rewritten with additional prophecies. The extent of the material in the earlier scroll is not known. Jehoiakim's action and Jeremiah's dictation of his message again may have had something to do with the final arrangement of Jeremiah's prophecies.
The same person the princes sent to Baruch to come to them, and bring the roll with him (Jer. 36:14). This the king did, out of curiosity, and to satisfy himself of the truth of what the princes said. And by this it appears they had told him of the roll, which contained what they had given him a summary of, and where it was.
"And he took it out of Elishama the scribe's chamber. Or, "out of the chamber of Elishama the scribe". Who knew where it was, being present at the reading of it in the secretary's office, and saw where it was laid. Or, however, was directed by the secretary where it was, and might have the key of the chest or writing desk given him in which it was laid.
"And Jehudi read it in the ears of the king, and in the ears of all the princes that stood by the king": As he doubtless was ordered. And which he did so loudly, clearly, and distinctly, that the king and all the princes could hear. Which princes were those who had heard it before, and were come to the king to acquaint him with the substance of it. And who stood by the side of the king, or about him, in honor to him. Though there might be also others besides them, who were before with the king, and waiting on him. Abarbinel thinks that other princes distinct from those that went to the king are meant. When it is said that Jehudi read the roll in the hearing of the king and princes, it must be understood of a part of it only, and not the whole as (Jer. 36:23) shows.
It appears the king was not satisfied with just hearing about the roll. He had Jehudi to get the roll from Elishama and read it aloud to him and the princes.
The "winter house": The palaces of kings seem to have been commonly provided with such a special apartment (compare Amos 3:15), and was probably the southern wing of the palace. It was in November or December, and, as glass windows were unknown, a charcoal fire, placed after the Eastern fashion in a brazier, or earthen pot, in the middle of the room, was a necessity. So we find a fire in the court of the High Priest's palace in the raw early morning of a Passover in March or April (John 18:18).
It was cold and the king was sitting in front of the fireplace to warm. There was fire in the fireplace.
"Cut it": As often as Jehudi read "three or four columns", the king cut it up, doing so all the way through the whole scroll because he rejected the message (compare verse 29). Jehoiakim is the king who sent men to Egypt (chapter 26), to bring back God's faithful prophet, Uriah, so that he could execute him.
He cut it with the penknife and threw it in the fire at the command of the king. It appears he kept cutting and burning until it was burned up. Even the burning of the roll was a message to the king. The city would burn as this roll had burned. The king and all in attendance did not like what they heard and thought by burning it, it would be destroyed. You cannot destroy the Word of God. It lives on forever.
Verses 24-26: Jehoiakim's response to the prophetic scroll is in direct contrast to Josiah's reaction to the discovery of the Book of the Law (2 Kings Chapter 22). Josiah had feared the Lord and had "torn" (the same Hebrew verb used here for Jehoiakim's "cutting it with the penknife ... the roll"), his garments. Josiah had burned Judah's idols; Jehoiakim burned the roll in his fireplace. Josiah's godly response had led to a national revival; Jehoiakim was plunging his people into destruction.
"Not afraid": The king's servants were more hardened that the princes (verse 16).
They showed no action of repenting at all. They did not believe these to be the Words of God.
Three of the five princes mentioned in (Jer. 36:12).
"Had made intercession to the king, that he would not burn the roll": Or suffer it to be burnt. This they did either at first, as soon as the roll was brought, that if the king should not like it, yet they besought him that he would not destroy it. Or rather when they saw what Jehudi was going to do with it, either by the express order, or at the collusion of the king. Then they humbly entreated that such an action might not be done, which gave them a secret horror, though they might endeavor to hide it as much as possible.
"But he would not hear them": Or he would not receive it of them, as the Targum. That is, their supplication and intercession; but either cast the roll into the fire himself, or permitted Jehudi to do it. Nor would he suffer it to be taken out till it was all consumed.
It appears there were three who did recognize this roll as the Word of God, and did not want it burned. They pleaded to the king, but it did no good at all.
"The Lord hid them": God, who guides (compare 1:8, 19; 10:23), gave Jeremiah and Baruch safety (compare 36:19; Psalm 32:8; Prov. 3:5-6).
The king sent his men to go capture Jeremiah and Baruch, but God hid them where they could not be found. God protects His faithful servants. Just as He hid Moses in the rock and put His hand over him to keep Satan from finding his body, He helped Baruch and Jeremiah.
Verses 27-32: Jehoiakim's destruction of the roll had no effect because the Lord simply commissioned Jeremiah to make another roll, and words were added to it during the rest of Jeremiah's ministry. Throughout history, God's Word has survived every evil attempt to destroy it or silence its message.
Preservation of Scripture: God, who inspired the Scripture, has throughout the years protected His Word from the attacks of evil men so as to preserve its content and existence. While the autographs (the original manuscripts), have long since disappeared, ancient copies and quotations from early Christian leaders demonstrate the preservation of Scripture. If there were no manuscripts, a complete copy of the Scriptures could be reproduced simply from the many quotations found in the writings of the church fathers. God's preservation of Scriptures was demonstrated in the ministry of Jeremiah. When the king destroyed the first scroll of his prophecy, God had it reproduced to ensure its preservation. As we read the Scriptures, the fact that God has preserved them for us over the years should emphasize their importance. (Jer. 30:2; 36:27-32; compare 2 Chron. 33:19).
(Compare Isa. 40:18; 55:11; Matt. 5:18).
Or a piece of parchment; or rather several pieces of parchment glued or rolled up together.
"And write in it all the former words that were in the first roll, which Jehoiakim the king of Judah hath burnt": Just as when the two tables of the law were broken, two others were made, and the same laws written on them. And so here the same Spirit of God, which brought to the mind of the prophet all his former discourses and prophecies, so that he could readily dictate them to Baruch, could and did renew them again. Wherefore Jehoiakim's burning of the roll signified nothing: all attempts to destroy the word of God are in vain. They always have been, and will be; for the word of the Lord endures for ever.
We might think that to be an impossible task, but God put the Words in Jeremiah's mouth, Jeremiah spoke them and Baruch wrote them. The burning of a roll cannot destroy the Word of God. His Word is everlasting. Jesus speaks the following about the eternity of the Word.
Matthew 24:35 "Heaven and earth shall pass away, but my words shall not pass away."
Or, "concerning" him; since the prophet was hid, and he was in quest of him. Nor was it safe for him to appear in person before him. Though this may be understood as what should be put into the second roll, and in that he addressed to him.
"Thus saith the Lord, thou hast burnt this roll": Or "that roll"; or had suffered or ordered it to be burnt, giving this as a reason for it.
"Saying, why hast thou therein written": What the king would have to be a great falsehood, and which he thought never came from the Lord; but was a device of Jeremiah.
"Saying, the king of Babylon shall certainly come and destroy this land, and shall cause to cease from thence man and beast?" By killing some, and carrying off others, so that the destruction should be complete. He takes no notice of himself and his family, as if his concern was only for the nation. And that he took it badly that anything should be said which expressed the ruin of that, and might dishearten the inhabitants of it.
The roll is restored. Now Jeremiah must tell Jehoiakim of his fate, and the fate of his land. Jeremiah must tell him that the king of Babylon will come and destroy the land. The man and beast ceasing means they will be killed or captured and carried away.
The personal judgment for Jehoiakim burning the roll is that he would not have an heir to "to sit upon the throne of David" and he would be put to death and not given a proper burial. Jehoiakim died before the Babylonians took the city of Jerusalem (in 597 B.C.), and his own countrymen may have put him to death in an attempt to appease the Babylonians.
Jehoiakim will die and have no one to bury him.
"I will punish him": Consequences followed Jehoiakim's defiance. (In 598 B.C.), he met his own death (22:18-19; 2 Kings 23:36; 2 Chron. 36:5). He had none to occupy the throne (verse 30). Jehoiachin or Jeconiah (Coniah in 22:24), his son, did succeed him, but with virtually no rule at all, lasting only 3 months and 10 days (in 597 B.C.; 22:24-30; 2 Chron. 36:9-10). Babylon deported him for the rest of his life (compare 52:31-34), and none of his descendants ruled (compare 22:30, and see note there).
The punishment of Jehoiachin will be so great, it will extend to his family as well. He has greatly sinned by disregarding the Word of God. God gave them every chance to repent and they did not. Their punishment will be their own fault.
Wicked men get nothing by opposing themselves to the revealed will of God, how ungrateful however it be to them. But the addition of guilt of their souls, and the increase of Divine wrath; God's counsels shall stand, and what he speaks shall most certainly be accomplished. Here is another roll, written with additional threatenings' confirming what God had said before.
God's Words live on. You may burn the Bibles, but someone would just write them down again. Now, God adds the happenings, here with Jehoiachin, to the book. The Word of God is alive. Baruch wrote it down again just as God had instructed Jeremiah.
Verses 1-2: A story of Zedekiah's disobedience to the prophetic word is placed next to the story of Jehoiakim's unbelief. One disobeyed out of anger, and the other out of fear, but both were unfaithful to the Lord.
"Zedekiah ... reigned": Zedekiah, an uncle of Jeconiah, was raised to the throne by Nebuchadnezzar in contempt for Jehoiakim and Jeconiah. His 11 year vassal rule (was from 597-586 B.C.). The message of the king to Jeremiah in this chapter is somewhat earlier than that (in chapter 21), when Zedekiah was afraid of the Chaldean's (Babylonian's), defeating Egypt and returning to besiege Jerusalem (verses 3, 5).
2 Kings 24:17 "And the king of Babylon made Mattaniah his father's brother king in his stead, and changed his name to Zedekiah."
Coniah is the same person as Jehoiachin. Zedekiah was 21 years old when he began to reign.
The king, his courtiers and subjects of the royal family, nobility, and common people. They were all degenerate and corrupt. Jarchi observes, that Jehoiakim was wicked, and his people righteous. And that Zedekiah was righteous, and his people wicked but he seems to have found his character on that single action of taking Jeremiah out of prison. Whereas, according to this account, king and people were all wicked.
"Did hearken unto the words of the Lord, which he spake by Jeremiah the prophet": Not those which were spoken in the former nor in the latter part of his reign, concerning the destruction of the city by the Chaldeans. This short count is given to show how just it was to give up such a prince and people to ruin.
It appears that all the warnings that God sent Zedekiah and his people were in vain. They did not listen to Jeremiah at all. They thought of him as being the false prophet. They preferred to accept the prophecy of their own false prophets who spoke of good times.
Zedekiah asked the prophet to pray for the deliverance of Judah and Jerusalem, but the Lord had already commanded the prophet not to pray for the people (7:16; 11:14; 14:11; 15:1).
This is very ridiculous. They do not believe Jeremiah, but they ask him to pray for them. Perhaps they thought Jeremiah to be a righteous man.
James 5:16 "Confess [your] faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much."
They still claim that the LORD is their God, but they certainly do not show that when they are unfaithful to Him. Even the priest's son (Jehucal), comes to ask for prayer.
The prophet was no longer in the prison court as he had been (32:2; 33:1).
This is early in the prophecies when Jeremiah met with them. At this time, they had not put him in prison. Even when they do put him in prison he had privileges that most prisoners do not have.
Help from the Egyptian forces probably came as a result of a request from Zedekiah (compare Ezek. 17:11-21). Hope for permanent help from this Pharaoh was foolish, for he had political difficulties that led to his overthrow.
They had tried to get help from Egypt, but the effort here is temporary. At least for a moment, the Chaldeans turn back and leave Jerusalem because of the threat of the Egyptians. The Pharaoh mentioned here was Hophra, who had fled to Egypt for safety. God had warned that those who fled would be punished. He was not successful at all.
Verses 6-10: Zedekiah and his men also mistakenly believed that assistance from the Egyptian army would relieve Babylonian pressure on Jerusalem. They had reversed the great confession (of Psalm 20:7), by putting their trust in "chariots" and "horses" rather than "in the name of the Lord". Isaiah had warned in a previous generation that alliances with Egypt were futile (Isa. 30:1-3; 31:1-3).
Jeremiah 37:6 "Then came the word of the LORD unto the prophet Jeremiah, saying,"
At the time when the messengers came to him from the king to pray for them. For (Jer. 37:4), are to be included in a parenthesis.
Saying; as follows": Which is an answer to the messengers.
Verses 7-10: Babylon, which temporarily ended the siege to deal with an Egyptian advance, would return and destroy Jerusalem.
Which are the usual titles and characters the Lord takes to himself, when he spake by the prophet (see Jer. 34:2).
"Thus shall ye say to the king of Judah, that sent you unto me, to inquire of me": In an oracular way; for by this it seems that they were not only sent to desire the prophet to pray for them, but to obtain an oracle from the Lord, confirming it to them, that the Chaldean army which was gone would not return any more. This they were willing to believe, but wanted to have a confirmation of it from the Lord. And so the Targum, "to seek an oracle from me;" or to ask instruction or doctrine from me. Now these messengers are bid to go back and tell the king, his nobles, and all the people of the land, what follows.
"Behold, Pharaoh's army, which is come forth to help you, shall return to Egypt, into their own land": Being afraid to face the Chaldean army; or being defeated and driven back by it. Josephus says there was a battle fought between the Egyptians and Chaldeans, in which the latter were conquerors. And put the former to flight, and drove them out of all Syria.
Zedekiah had sent to Jeremiah for prayer, but Jeremiah would not pray for something that was not in the will of God. Instead of praying an intercessory prayer for Zedekiah and Judah, Jeremiah sends another prophecy. Pharaoh's army will go home and the Chaldeans will be back.
Jeremiah's answer here is even more unfavorable than that which is given (in Jer. 21:4-7). So hopeless is resistance that the disabled men among the Chaldaeans would alone suffice to capture the city and burn it to the ground.
Jeremiah tells them that not only will the Chaldeans come again, but they will win. When they have taken the city they will burn it.
Or, "your souls". With a false opinion, a vain persuasion and belief of the departure of the Chaldeans never to return. Which they would have confirmed by the Lord. Or, "lift not up your souls"; with vain hopes of the above things. Self or soul deception is a dreadful thing. And sad is the disappointment when men are elated with a false and vain hope.
"Saying, the Chaldeans shall surely depart from us": They had departed from Jerusalem; but they were persuaded they would depart out of the land of Judea, and go into their own land. The land of Babylon, from whence they came, and never return more.
"For they shall not depart": Out of the land of Judea, into their own land. At least not till they had done the work they were sent for.
They certainly had been deceiving themselves right along. They did not believe the message God had sent them by Jeremiah. They were deceived into believing the city would not fall.
Supposing the whole army of the Chaldeans had been vanquished and slain by the Egyptians, the confederates of the Jews. Or should they be slain by them in a second siege of them, with the exception of the next mentioned.
"And there remained but wounded men among them": And supposing that those of them that were left, and were not slain, were every one of them wounded men. And so disabled for fighting, as might be thought.
"Yet should they rise up every man in his tent": Where he was smitten, and lay wounded. Or where he was carried to be cured of his wounds. Such should rise up like persons from the dead almost, and fight with such strength and spirit, that they should soon take the city, though in such a condition.
"And burn this city with fire": This being a thing determined by the Lord, and nothing should hinder it; for it matters not what the instruments are. Though ever so impotent and disabled, they shall do the work allotted to them. Wherefore all the hopes of the Jews, founded upon the departure of the Chaldean army, were vain ones.
Even if these exiled Jews from Egypt had won the battle, the city would not be spared because it is the judgement of God for it to burn. Since God is truly behind this attack, even men near to death could win. They would be fighting in the strength of the LORD and not in their own strength. They might turn them back, but they will come again and defeat the city.
Verses 11-21: Zedekiah's lack of courage allowed his military officers to beat and imprison Jeremiah, but then he sought Jeremiah's advice and counsel.
When the siege of the city was broken up and raised. Or, when they "went up from Jerusalem"; were gone from it.
"For fear of Pharaoh's army": Or rather "because of Pharaoh's army". The word "fear" is not in the text; nor did they leave Jerusalem for fear of his army, but to meet it, and give it battle, as they did. However, by this means there was a freer entry and exit from and to the city.
"Jeremiah went forth out": He returned to his hometown to claim the property he had purchased (in 32:6-12).
It seems that while the siege of Jerusalem by the Chaldeans was momentarily stopped, Jeremiah went back to his home at Anathoth. This separation is a holy separation. He was in the world, but not of the world, the same as we Christians are. He was in the midst of the people, but not involved in the sins of the people.
"Hananiah": Jeremiah had predicted his death (28:16), and thus the grandson took revenge with a false accusation (compare 38:19; 52:15).
Now Jeremiah has been accused by Irijah of going over to the side of the Chaldeans. This was a captain so he had some authority. It appears that he arrested Jeremiah.
Or a "falsehood"; as undoubtedly it was.
"I fall not away to the Chaldeans": For the Chaldean army was gone from the city. Nor did Jeremiah like so well to be with an idolatrous people. For after the city was taken, when Nebuzar-adan the captain of the guard gave him his choice, either to go with him to Babylon, where he promised to take care of him; or to go to Gedaliah, who was made governor of Judah. He chose rather to be with him, and his poor company.
"But he hearkened not to him": Would not hear his defense, or however would not give any credit to it. Being unwilling to let slip this opportunity of doing him ill will.
"So Irijah took Jeremiah, and brought him to the princes": The princes of Zedekiah's court, or the princes of the people, the civil magistrates. Or it may be the great Sanhedrim, who he knew had no good disposition towards the prophet.
Jeremiah tries to defend himself from the accusations by denying affiliation with the Chaldeans.
"Smote him": Jeremiah often absorbed blows, threats, or other mistreatment for proclaiming the truth from God (11:21; 20:2; 26:8; 36:26; 38:6, 25).
Cisterns or abandoned wells were frequently used as places of imprisonment or for the disposal of slain bodies in the ancient Near East (compare 38:6, 13; 41:9; Gen. 37:24).
The princes had spoken highly of Jeremiah in the past, but they must not have much depth in themselves. The first accusation from Irijah of Jeremiah siding in with the Chaldeans is accepted as fact by them. They did not examine the facts, just took Irijah's word. They not only took Jeremiah, but struck him. This is a dangerous thing to do to a prophet of God. The scribe here is like a secretary of state. They imprisoned Jeremiah in the house of Jonathan.
Or, "into the house of the pit"; a dungeon, like a pit or ditch, dark, dirty, or dismal.
"And into the cabins": Or "cells"; into a place more inward than the cells. As the Targum; into the innermost and worst part in all the prison, where a man could not well lie, sit, nor stand.
"And Jeremiah had remained there many days": In this very uncomfortable condition. Very probably till the Chaldean army returned to Jerusalem, as he foretold it should.
This was some underground building with rooms in it. They locked Jeremiah in this place and left him three days.
This showed Zedekiah's willful rejection. He knew Jeremiah spoke for God.
Remember, that Zedekiah had asked Jeremiah to pray for him. He now wants to know what the answer is from God. This is probably the only reason he took him out of the dungeon. Jeremiah can only speak the words that God puts into his mouth. He tells Zedekiah the bad news that he will be taken by the king of Babylon.
Having this opportunity with him alone, and perhaps observing the king was melted and softened with what he had said. However, finding liberty in his own mind, he enlarges his discourse, and freely expostulates with him in the following manner.
"What have I offended against thee, or against thy servants, or against this people, that ye have put me in prison?" Or, "what have I sinned?" Have I been guilty of treason against thee, O king? Or of scandal and defamation of any of thy nobles and courtiers? Have I done any injury to any of the king's subjects? Has there been any falsehood in my prophecies? Has not everything appeared to be true that I have spoken, concerning the coming of the Chaldeans to invade the land, and besiege the city? And concerning the return of the Chaldean army when broken up? Why then should I be cast into prison, and detained there? Is it not a clear case that what I have said comes from the Lord? And therefore, ought not to be used in this manner.
The king in the land is responsible for what the princes do. Jeremiah wants to know what crime he committed that was worthy of imprisonment. He asks Zedekiah, "Why did you put me in prison"?
"Prophets": They were shown to be liars who said the "king of Babylon" would not come. He had come and would return.
Jeremiah reminds Zedekiah that the prophecy he had given came true. The false prophets, that he was so eager to listen to, had lied. Now Jeremiah asks Zedekiah, "How have you punished the false prophets"? They had dealt harshly with Jeremiah and he was a true prophet. What punishment had the false prophets received?
When the prophet spoke in the name of the Lord, and the words of the Lord, it was with great boldness and majesty. But when he spoke for himself, and on his own behalf, it was with great submission, as it became a subject to his king. And whom he owns as his sovereign lord, though a wicked prince, and whose destruction he knew was at hand.
"Let my supplication be accepted before thee": Or, "fall before thee" (see Jer. 36:7), which was as follows.
"That thou cause me not to return to the house of Jonathan the scribe": But that he might be discharged from his confinement. Or however be removed into another prison, not as uncomfortable and disagreeable as this man's house or prison was. And which perhaps was still the worse through his cruel and ill-natured carriage to him. And which all together endangered his life. Wherefore he adds,
"Lest I die there": For though he had continued there many days, yet the place was so exceedingly noisome, that he thought he could not long continue there, was he remanded back to it.
Jeremiah is speaking this to Zedekiah. The word "lord" is not capitalized, which means an earthly lord. "Supplication" in this particular instance, means graciousness, or entreaty. Jeremiah is explaining that he is just speaking the Words that God puts into his mouth. That is his duty as a prophet. He has committed no crime and should not be imprisoned in the dungeon again. This is such a terrible place, that Jeremiah felt he might die there.
"Bread": The king showed a measure of kindness by returning Jeremiah to "the court of the prison" (compare 32:2; 33:1), promising "bread" as long as it lasted in the siege (compare 38:9). He remained there until Jerusalem was taken soon after the food was gone (38:28), with only a brief trip to a pit (38:6-13).
Jeremiah was still imprisoned but it was minimum security. He would even receive a piece of bread each day to keep him from starving. Probably this was more than what we would call a slice. It was possibly a small loaf. Bread was short because there was a famine, as well as a siege against the city. The court was a little like being under house arrest. He was detained but had some freedom of movement.
Verses 1-6: Jeremiah was preaching surrender as the only way the people could survive the Babylonian onslaught. Believing he was weakening the war effort with his message, Judah's military officers sought to put Jeremiah to death by throwing him into and abandoned cistern (see verse 6). Zedekiah again lacked the courage to act on the prophet's behalf.
Of these two people we nowhere else read about. Some think that Pashur, whose son Gedaliah was, is the same as is mentioned in (Jer. 20:1). Which is not likely, since he was a priest, and this son was a prince.
"And Jucal the son of Shelemiah, and Pashur the son of Malchiah": These had been sent by the king to Jeremiah, to inquire of the Lord, and to pray for him and his people (Jer. 21:1). All four were princes, prime ministers of state, were of great power and authority. And to whom the king could deny nothing, or withstand (Jer. 38:4); these,
"Heard the words that Jeremiah had spoken to all the people": That is, to as many of them as came to the court of the prison to visit him. Some out of good will and some out of ill will; and others just out of curiosity. Craving to know by the prophet how things would go with them. And by which means what he said was spread all over the city, and came to the ears of the above princes. And no doubt there were those assertive enough to carry these things to them.
These were some of the princes. "Had spoken" could be continued to speak. They did not like what Jeremiah had to say. They did not even like Zedekiah taking Jeremiah out of the dungeon and giving him an opportunity to speak.
Of Jerusalem; that does not go out of it, and surrender himself to the Chaldeans; but continues fighting against them.
"Shall die by the sword, by the famine, and by the pestilence": That is, by one or the other of these.
"But he that goeth forth to the Chaldeans shall live": That goes out of the city, throws down his arms, and delivers up himself to the Chaldean army. Submits to their mercy, he shall have quarters given him, and his life shall be spared.
"For he shall have his life for a prey, and shall live": Or, "his soul, and it shall live"; comfortably and in safety. He shall escape with his life, and that shall be preserved from the sword, famine, and pestilence. And whereas as it were, lost, it shall be recovered out of the jaws of death, and out of the above calamities it was exposed to. And so be like a prey taken out of the hands of the mighty, and be quite safe.
They did not like this message from God that Jeremiah was speaking. They still had an opportunity to save their lives if they would voluntarily surrender to the Chaldeans. If they did not surrender, God would let them die by the sword, famine, and by pestilence. Jeremiah might be imprisoned but his message was the same.
When those found in it should be put to the sword, or carried captive. This the prophet declares with the greatest certainty. And what he had often affirmed for twenty years past, and now stands to it, having had fresh assurances from the Lord that so it would be. And which he faithfully published. Though he had received some favors from the court, had his freedom enlarged, and was now eating the king's bread. He was not to be bribed by these things to hold his peace; but the nearer the ruin of the city was, the more confident was he of its destruction.
"Which shall take it": Or, "that it may take it"; being delivered into its hands by the Lord. Without whose permission the Chaldean army could never have taken it. Or "and he shall take it"; that is, the king of Babylon.
The king of Babylon whose army would take the city was Nebuchadnezzar.
"Let this man be put to death" (compare 26:11 and see note there).
"He weakened the hands of the men of war": They charged that Jeremiah's urging to submit to Babylon (verse 2), undermined the defenders" moral and will. By proclaiming Babylon's victory, he was viewed as a traitor to Judah.
The princes marked Jeremiah a traitor because he told them to surrender to Babylon. They did not believe him to be a prophet. They wanted him killed for telling them the truth. They still wanted to fight for the city and they believed some who heard him might not be willing to fight. Some might believe this message might be from God.
"The king [is] not [he that] can do [any] thing against you": Palace women, taken over by Babylonians, heaped cutting ridicule on Zedekiah for listening to friends whose counsel failed him, who left him helpless as one with his feet stuck in mire.
It appears the princes had begun to take over the reins of tending the government. Zedekiah said "you handle this, it is out of my hands".
"No water, but mire": The murderous princes (compare verse 4), would let God's spokesman die of thirst, hunger, hypothermia, or suffocation if he sank too deeply into the bottom of the cistern. (Compare Psalm 69:2, 14), a reference to Messiah.
Dungeon here means cistern. All of the houses had cisterns, so they would not run out of water in time of war. We remember, there was a drought in the land at this time, so there would not be any water. There would be just mud at the bottom. This was a deep cistern and Jeremiah had to be let down with ropes. When he got to the bottom, he sunk in the mud.
Verses 7-13: Ironically, it was a foreign officer in the court, an "Ethiopian" named "Ebed-melech", who intervened on Jeremiah's behalf and persuaded the king to rescue the prophet out of the cistern, or "dungeon". (In 39:15-18), the Lord rewarded Ebed-melech with a promise to preserve his life because he had saved Jeremiah's life.
Or Cushite, as the Hebrew is. His country seems to be mentioned to let us know that this prophet of the Lord found more kindness from a stranger, who was a native heathen, than from his own countrymen.
"One of the eunuchs which was in the king's house": That is, one of the court officers. It is probable that the princes had put Jeremiah into this miserable place privately, but by some means the report of what they had done providentially reached this officer's ears.
"Heard that they had put Jeremiah in the dungeon": For though the princes did it with all possible secrecy, it was known at court, and came to the ears of this good man. And indeed the dungeon was not far from the court. Some have thought he might have heard the groans of Jeremiah in it. However, he came to the hearing of it, and was affected with the relation of his case, and determined to save him, if possible.
"The king then sitting in the gate of Benjamin": The same in which the prophet was taken (Jer. 37:13). Here he sat to hear and try causes, courts of the judiciary being held in gates of cities; or to receive petitions. Or rather it may be to consult about the present state of affairs, what was best to be done in defense of the city, and to annoy the besiegers. And it may be to have a view of the enemy's camp, and to charge out upon them. For that he was here in order to make his escape is not likely.
"Ebed-melech" means servant of a king. He was a black man (Ethiopian). It appears he had been working in the king's house, and heard about them putting Jeremiah in this cistern.
Jeremiah 38:8 "Ebed-melech went forth out of the king's house, and spake to the king, saying,"
"Ebed-melech's concern for the Lord and His prophet was duly rewarded at the time of Jerusalem's fall (38:16-18).
This is very unusual for a slave to speak to a king without being called.
He addresses him as a courtier, with great reverence and submission, and yet with great boldness.
"These men have done evil in all that they have done to Jeremiah the prophet": Meaning the princes, who might be present, and whom he pointed at, and mentioned by name. Which showed great courage and faithfulness, as well as great zeal for, and attachment to the prophet. To charge after this manner persons of such great authority so publicly, and to the king, whom the king himself stood in fear of. He first brings a general charge against them that they had done wrong in everything they had done to the prophet. In their angry words to him; in smiting him, and putting him in prison in Jonathan's house. And particularly in their last instance of ill will to him.
"Whom they have cast into the dungeon": He does not say where, or describe the dungeon, because well known to the king, and what a miserable place it was. And tacitly suggests the cruelty and inhumanity of the princes.
"And he is like to die for hunger in the place where he is, for there is no more bread in the city": Or very little; as there was none to be had but with great difficulty, as Kimchi observes. And therefore though the king had ordered a piece of bread to be given him daily, as long as there was any in the city. Yet it being almost all consumed, and the prophet being out or sight, and so out of mind, and altogether disregarded, must be in perishing circumstances, and near death. And must inevitably perish, unless some immediate care be taken of him.
It appears the famine was widespread by this time. People had to eat whatever they could find. No one would go and put bread into the dungeon for Jeremiah when they did not have enough for themselves. This black slave has interceded with the king for Jeremiah's life. He was a brave slave to say that the princes were evil for doing this to Jeremiah. Notice, he calls Jeremiah a prophet.
Being affected with the case of the prophet; and repenting of the leave he had given the princes to do with him as they pleased, he gave orders as follows.
"Saying, take from hence thirty men with thee": From the place where the king was, the gate of Benjamin. Where very probably at this time was a garrison of soldiers, thirty of which were ordered to be taken. Or these were to be taken out of the king's bodyguard, he had here with him. Josephus calls them thirty of the king's servants, such as were about the king's person, or belonged to his household. And so the Syriac version of (Jer. 38:11), says that Ebed-melech took with him men of the king's household. But why thirty of them, when three or four might be thought sufficient to take up a single man out of a dungeon? The true reason seems to be, that should the princes, whom the king might suspect, or any other, attempt to hinder this order being put in execution, there might be a sufficient force to assist, and repel those that might oppose it.
"And take up Jeremiah the prophet out of the dungeon before he die": The king speaks honorably of Jeremiah, giving him his title as a prophet, and expresses great concern for him. And orders them to hasten the taking him up, lest he should die before, which he suggests would give him great concern.
It would be quite a task to pull a mud-soaked man out of that cistern. He would be heavy and it would take many men for the task.
Zedekiah sends 30 men to pull Jeremiah out. He would probably be weak from his stay in the cistern. It would be like dead weight they would have to pull straight up.
The thirty men, as the king ordered. As soon as he had got the grant, he immediately set about the work, and lost no time to save the prophet's life.
"And went unto the house of the king under the treasury": From the gate of Benjamin he went to the king's palace, and to a particular place under the treasury. The Septuagint represent it as underground, a cellar under the wardrobe.
"And took thence old cast clouts, and old rotten rags": The Syriac version has it, such as cattle were wiped and cleaned with.
"And let them down by cords into the dungeon to Jeremiah": For it was so deep, that men could not reach to put them into the hands of the prophet. And, had they been thrown in, they might have been scattered about and be out of his reach, who stuck in the mire. Or they would have been in all likelihood greatly spattered with the mire.
"Clouts" is the same thing as rags. The rags seem to be the only things that Ebed-melech had access to, so he made ropes out of the old thrown-away rags.
Being come to the dungeon, and at the mouth of it, he addressed him in a very humane and friendly manner, and directed him how to make use of the rags he let down for his ease and benefit.
"Put now these old cast clouts and rotten rags under thine arm holes under the cords": The cords were first put under his arm holes to draw him up with, and then these clouts and rags were put under the cords. Lest they should cut into his flesh and hurt him, giving him pain as the whole weight of his body was resting on them. And perhaps these parts had received some hurt when he was let down into the dungeon with cords, when they were not so careful of him. And therefore needed some soft rags the more to be put under them at this time. All which shows what an affection this man had for the prophet and how tender he was of him.
"And Jeremiah did so": He put the rags between the cords and his arm holes.
It seems as though they were tied and there were knots every little way. These tied places would help give a hold for Jeremiah. He was to put this home-made rope under his arm pits, because he had little strength to hold on to it.
The men that were with Ebed-melech, as many as were necessary while he overlooked, directed and encouraged.
"And he took him out of the dungeon": Alive, according to the king's orders and design, and in spite of the prophet's enemies. The thing succeeded according to plan; the Lord ordering and prospering every step.
"And Jeremiah remained in the court of the prison": From whence he had been taken, and where he was placed again. Ebed-melech having no warrant to set him at entire liberty; nor would it have been prudent to have solicited that, which might too much have exasperated the princes. And besides, according to the king's order, bread was to be given him, as long as there was any in the city. So that it was the most fit and proper place for him to remain.
They were successful in getting him out of the cistern but they still did not release him. He was in minimum security but still locked up. The court of the prison was near the king's house.
Verses 14-23: "I will ask thee a thing": This is one of several queries as Zedekiah wanted to hear God's Word but rejected it. God's Word was surrender, and His answer for rejection was calamity for Jerusalem, capture of the king, and tragedy for his family plus others of the palace (for the fulfillment to Zedekiah, compare 39:4-8).
When the prophet was taken out of the dungeon, and brought to the court of the prison, of which the king had knowledge, he sent some person or persons to bring him to him, to have a private conversation with him.
"Into the third entry that is in the house of the Lord": What place is meant Jarchi confesses his ignorance of, but conjectures it was the court of the Israelites. The outward court, and the court of the women, being before it. Kimchi rightly takes it to be a place through which they went from the king's house to the house of the Lord. No doubt the same that is called the king's ascent, by which he went up thither, shown to, and admired by, the queen of Sheba (1 Kings 10:5). In which there were three gates or entrances, as Dr. Lightfoot observes. The first, the gate of the foundation; the second, the gate behind the guard; and the third, the gate Coponius. And here the king and the prophet had their interview.
"And the king said to Jeremiah, I will ask thee a thing": Or "a word"; a word of prophecy. Or whether there was a word of prophecy from the Lord, concerning him, his people, and city, and what it was. And what would be the event of the present siege, whether it would issue well or ill.
"Hide nothing from me": Be it what it will, whether good or not. He had been told again and again how things would be; but still he was in hopes that something more favorable and consolatory would come from the Lord to him.
Even though Zedekiah publicly denied believing in the prophecy of Jeremiah, it appears he did believe privately. This was a place where Zedekiah would not be seen talking to Jeremiah.
Jeremiah had reason for caution with the king for his life, considering the easy answer of the king to the princes, moving for his death (Jer. 38:4-5). We must imagine Jeremiah at this time under no Divine command to reveal God's will in this case unto the king.
"Wilt thou not?" Is here as much as thou wilt not hearken unto me. Zedekiah had often been advised by the prophet, but would never take his advice. And the prophet knew it would be the same case still, that the king would be overruled by a corrupt court, and his own aversion, to change his state, as a king, for the state of a prisoner.
Jeremiah feels he has nothing to gain by telling the king of his fate. The king might kill him. The king had not listened to his prophecy before so why would he listen now?
Zedekiah saith nothing to the latter part of Jeremiah's speech, promising nothing as to his hearing and obeying his counsel. As to the former, he gives him the security of his oath, that he would neither himself slay him, by giving any immediate command from himself, nor surrender him up into the hands of those malicious princes who he perceived sought his life. The form of his oath is what was usual.
"I will not put thee to death": Zedekiah says nothing to the prophet as to obeying his counsel, but he gives him the security of his oath that he would neither himself slay him. By giving an immediate command from himself for his being slain, nor surrender him up into the hands of those princes who, he perceived, sought his life.
Zedekiah promised Jeremiah he would protect him if he would tell him the prophecy. We remember that Zedekiah had turned most of the administration of his office over to the princes, so this had to be a private agreement.
Being thus indemnified and secured by the king's word and oath, he proceeds freely to lay before the king the whole matter as from the Lord.
"Thus saith the Lord, the God of hosts, the God of Israel": The prophet does not give the following advice in his own name, but in the name of the eternal Jehovah, the Lord of armies above and below. And who had a special regard to the people of Israel, and their welfare. And therefore it became the king to show the more regard to it.
"If thou wilt assuredly go forth unto the king of Babylon's princes": The generals of his army, whose names are mentioned (Jer. 39:3). The king not being with his army at this time, but at Riblah (Jer. 39:5). The meaning is, if he would open the gates of Jerusalem, and go forth from thence to the Chaldean army, and surrender himself and the city into the hands of the princes in it, and general officers of it.
"Then thy soul shall live": In thy body, and not be separated from it. Or live comfortably, in peace and safety, though not in so much splendor and glory as he had before.
"And this city shall not be burned with fire": As had been threatened; and as the Chaldeans would be provoked to do, should it hold out to the last extremity. But should preserve it upon a surrender.
"And thou shall live, and thine house": Not only himself, but his wives and children, and servants.
Jeremiah tells him one more time that the only way to live and save the city, is to surrender to the princes of Babylon. We must remember that this is a punishment from God for their unfaithfulness. If they do not surrender, they are rebelling against the punishment of God for their sin.
And surrender to them.
"Then shall this city be given into the hands of the Chaldeans": If not willingly delivered up by the king of Judah, it shall be forcibly taken by the king of Babylon's army, through the permission of God. With respect to whom it is said to be given unto them, even by him who has the disposing of cities and kingdoms.
"And they shall burn it with fire": As it had been often foretold it should, and as it accordingly was (Jer. 39:8).
"And thou shalt not escape out of their hand": Though he might hope he should, and would attempt to do it, yet should be taken. And though he should not be slain, yet should never regain his liberty, or get out of their hands, when once in them (see Jer. 52:7).
One more time, he tells Zedekiah the consequences of not surrendering to Babylon.
Zedekiah's fear of the treatment he would receive from the Judeans who had already "fallen to the Chaldeans" which kept him from following the prophet's advice. The consequences of not obeying God's Word are always worse than whatever keeps us from doing what the Lord commands (Matt. 10:28).
We see now the reason that Zedekiah did not want to surrender to the Chaldeans. He was not as afraid of the Babylonians as he was of the Jews. He had possibly been severe with some of them and feared reprisal.
To take off the above excuse, or remove that objection, the prophet assures the king that the Chaldeans would never deliver him into the hands of the Jews. He might depend upon it, it would never be done.
"Obey, I beseech thee, the voice of the Lord, which I speak unto thee": The counsel he had given him, to surrender to the Chaldeans, was not from himself, but from the Lord. And though he had no express order to give it at that time, yet it was what was agreeable to the will of God, and what he had exhorted the people to in the beginning of this chapter. Therefore, since it came from the Lord, it ought to be attended to, so he might be assured of the divine protection should he act according to it.
"So it shall be well with thee, and thy soul shall live": That is, it would not only be much better with him than he feared, but than it would be with him should he obstinately stand out to the last. He should have more respect and honor from the king of Babylon. And not only have his life spared, but enjoy more of the comforts of life. Particularly the sight of his eyes, which he lost when he was taken.
Jeremiah appreciated Zedekiah saving his life and he wanted Zedekiah to surrender, so his life would be spared as well. He gives Zedekiah a promise that he will not be turned over to the Jews if he surrenders.
Jeremiah 38:21 "But if thou refuse to go forth, this [is] the word that the LORD hath showed me:"
Out of Jerusalem, to the Chaldean army, and submit to them.
"This is the word that the Lord hath showed me": Or the thing which should certainly come to pass. The word of prophecy the Lord had showed to the prophet, and which he now declares to the king. Who asked of him a word, was desirous to know whether there was a word from the Lord, and what it was. And this it is which follows, in case he continued impenitent, obstinate, and disobedient.
"Thy friends have set thee on": Palace women, taken over by Babylonians, heaped cutting ridicule on Zedekiah for listening to friends whose counsel failed him, who left him helpless as one with his feet stuck in mire.
If Zedekiah continued to resist, the woman in the court would say that his "feet are sunk in the mire". The same thing had happened to Jeremiah when the officials had thrown him into the cistern (38:6), but there would be no release for Zedekiah from his imprisonment.
The friends that Zedekiah had believed, convinced him not to surrender to Babylon. He had listened to them instead of Jeremiah. The women were concubines and women slaves in Zedekiah's house.
Not the citizens of Jerusalem; but, as Kimchi observes, the Chaldeans that should enter the city shall bring them out to the Chaldeans without. Or it may be rendered impersonally, "they shall be brought out". Not only the ladies at court, that had waited on him and his queen, as before; but all his wives and concubines, and his children. Or his sons rather; for at the taking of the city. No mention is made of daughters, only of sons, who were slain before his eyes (Jer. 39:6).
"And thou shalt not escape out of their hand, but shalt be taken by the hand of the king of Babylon": Not by him personally, for he was not present at the taking of him, but by his army, who having taken him, brought him to him, and delivered him into his hand (Jer. 39:5).
"And thou shalt cause this city to be burnt with fire": Or, "thou shall burn this city with fire"; be the moral cause of it. Through his sin and obstinacy, impenitence and unbelief, the burning of the city might be laid to his charge. His sin was the cause of it; and it was as if he had burnt it with his own hands. All this is said to work upon him to hearken to the advice given. But all was in vain.
The wives and children are different from the women (in verse 22). Zedekiah had married several women and had children as well. There is an indication of the fact that he would be blinded, because of the statement. "taken by the hand of the king of Babylon". The cause of the fire would be Zedekiah's stubbornness not to surrender. He would not actually set the fire, but it would be his fault.
Not a word signifying his approbation of the counsel given him, or that he intended to take it. His silence showed the reverse.
"Let no man know of these words": That had passed between them. Of the conference and conversation they had had together, at least not the particulars of it. The thing itself was known, as appears by what follows, that the king and prophet had been discoursing together. But what they talked of, he desires might be concealed, pretending the prophet's good, though it was his own honor and safety he sought.
"And thou shall not die": As he had promised he should not, and had sworn to it. But suggests by this, that if he disclosed the conversation, he should be set free from his word and oath. So that this carried something menacing in it. Or it may be rendered "that thou die not"; intimating, that if the princes should come to the knowledge of what he had said, of the advice he had given, they would surely put him to death. And therefore, for his own safety, he desires the whole may be kept a secret.
Zedekiah did not want the princes to know he had inquired of Jeremiah. Jeremiah's silence about their meetings would cause Zedekiah to protect Jeremiah from death.
It could hardly be imagined that Zedekiah should have this private discourse with Jeremiah, but some or other of his courtiers would take notice of it. But yet it argues that this king was in a miserable subjection to them, that he could discourse with nobody but they must come and inquire what he said.
Zedekiah was afraid of the princes. He did not want them to feel that he had any weakness. He was asking Jeremiah to promise he would not tell them the details of the meeting. If they came, Zedekiah wanted Jeremiah to cover up the facts for him.
Here the king puts words into the prophet's mouth, what he should say to the princes, to put them off from inquiring further, and so keep the matter a secret.
"I presented my supplication before the king": Or "caused it to fall"; delivered it in a humble and submissive manner.
"That he would not cause me to return to Jonathan's house, to die there": This he had entreated of the king before (Jer. 37:20); and now, no doubt, renewed his request. Having this fair opportunity with the king alone to do it; or, however, it is highly probable he did it upon this hint of the king. This shows how much the king stood in fear of his princes in this time of his distress. And that he had only the name of a king, and had not courage and resolution enough to act of himself, according to the dictates of his mind. Yea, that he feared men more than he feared the Lord.
Zedekiah has an answer ready that he thinks will stop the princes inquiry. They were aware that Jeremiah did not want to go back into the dungeon of Jonathan's house. Zedekiah felt this would suffice them.
"These words ... the king ... commanded": Jeremiah did not fall into lying deception here. What he said was true though he did not divulge all details of the conversation, to which the princes had no right.
It appears from this that Jeremiah did exactly as the king had asked him to. The answer was accepted by the princes.
Where he was ordered to be by the king, before he was cast into the dungeon, and where he was released by Ebed-melech. And which was now confirmed by the king, and here he continued.
"Until the day that Jerusalem was taken": But how long it was from his conversation with the king, to the taking of the city, is not certain.
"And he was there when Jerusalem was taken": As appears from (Jer. 39:14). Kimchi connects this with the beginning of the next chapter. And so the Targum, rendering it, "and it came to pass when Jerusalem was taken." Namely, what is related in the following chapter.
God had promised Jeremiah that he would see the fall of Jerusalem. He did just that. He was in minimum security when the city fell to the Babylonians. Jeremiah lived to see his prophecy fulfilled.
Verses 1-10: The fall of Jerusalem occurred in July 587 B.C., after an 18 month siege by the Babylonians. Another account of the fall of Jerusalem appears (in chapter 52), as the appendix to the Book of Jeremiah.
Verses 1-2: "In the ninth year ... in the eleventh year" (compare 34:1, and see note there; compare 52:1-7; 2 Kings 25:1-4). This siege of 30 months involved the enemy's surrounding the city walls, cutting off all entrances and exits, all food supplies, and as much water as possible, so that famine, thirst and disease would eventually weaken the beleaguered city dwellers and they could be easily conquered.
Several details (in chapter 39), are paralleled in other accounts of Jerusalem's fall. Thus, for the siege of "Jerusalem", the breeching of its walls, and Zedekiah's flight (verses 1-7; see 52:4-11 and 2 Kings 25:1-7). For the looting of the city and the capture of its citizens (verses 8-10; see 52:12-23; 2 Kings 25:8-17; 2 Chron. 36:18-19).
We see from this, that Jeremiah prophesied for about 40 years. Jeremiah is one of the few prophets who actually saw his prophecy fulfilled. Zedekiah reigned for approximately 11 years. This siege on Jerusalem lasted about 18 months.
The month Tammuz, which answers to part of June, and part of July.
"The ninth day of the month, the city was broken up": Or taken by storm. The walls of it were broken by engines and battering rams, so that the Chaldeans could enter and take it. This was just a year and a half after it had been besieged as they were not able to hold out any longer, because of the famine (see Jer. 52:6).
A city as fortified as Jerusalem was, could last a good while. In this case, the battle went on for a year and a half.
"Sat in the middle gate": This expressed full military occupation of the city, since this gate was between the upper city (Mt. Zion), and the lower city to the north.
The names given here are those of various Babylonian officials. They apparently include: "Nergal-sharezer", the governor of the district of "Samgar-nebo" (or Sinmagir); Nebushazban, the "Rab-saris" (see the note on 2 Kings 18:17); another "Nergal-sharezer"; plus the "Rab-mag (high military official). The first Nergal-sharezer was probably the brother-in-law of Nebuchadnezzar's son Amel-marduk (562-560 B.C.), who subsequently became king (in 559 B.C.).
This is just listing the names of some of the princes from Babylon who fought against Jerusalem and prevailed.
That is, when Zedekiah and his soldiers saw the princes and generals of the Chaldean army enter the city through a breach made in the wall, and take possession of the middle gate. Which they might see from some high tower where they were for safety, and to make their observation of the enemy.
"Then they fled": Finding they were not able to keep their posts and resist the enemy.
"And went forth out of the city by night": It being the middle of the night, as before observed, that the city was taken. And they took the advantage of the darkness of the night to make their escape. This they chose rather to do than to surrender to the Chaldeans, and lie at their mercy.
"By the way of the king's garden, by the gate betwixt the two walls": Which lay either between the wall of the city and the outworks, as some. Or between the old wall and the new one Hezekiah built (2 Chron. 32:5), as others. Or rather between the wall of the city and the wall of the king's garden; this being a private way, they took it.
"And he went out the way of the plain": On the south side which led to Jericho. And on which side the king's garden was. Not that he went alone, but his wives, and children, and princes, and men of war with him (see Jer. 52:7).
There seemed to be a secret way between the walls to get out of the city and that is what Zedekiah and probably Zedekiah's sons used.
Verses 5-7: The fall of Jerusalem had serious consequences for Zedekiah and his family as well. Zedekiah attempted to flee by night, but the Babylonians captured him in the plains of Jericho, roughly 15 miles from Jerusalem, and took him north to Hamath in Syria. As prophesied, Nebuchadnezzar executed Zedekiah's sons and then blinded him before taking him away as a prisoner to Babylon.
"Riblah in ...Hamath": Nebuchadnezzar's command headquarters were 230 miles to the north of Jerusalem.
"Gave judgment": He dealt with the king as a common criminal. The king had violated his oath (compare 2 Chron. 36:13; Ezek. 17:13-19).
The plains of Jericho are a short distance from Jerusalem, so Zedekiah had not gone far before he was caught. The Chaldean army took Zedekiah to Nebuchadnezzar to be judged. This might have been because he was a close relative of Nebuchadnezzar.
Verses 6-10 (compare 52:12-16; 2 Kings 25:8-12).
Not with his own hands, but gave orders to do it. These must be very young, at least some of them; since Zedekiah at this time was but thirty two years of age. This must be a dreadful spectacle for him to behold. And the consideration must be cutting, that it was owing to his own obstinacy in not taking the advice of the Prophet Jeremiah to surrender to the Chaldeans. Whereby he and his family would have been saved (Jer. 38:17).
"Also the king of Babylon slew all the nobles of Judah": Who did not come over to the Chaldean army and surrender themselves. Such who advised the king to stand out to the last, and who fled, and were taken with him. As many of them as fell into the hands of the king of Babylon. Jarchi says those were the Sanhedrim, who loosed Zedekiah from his oath to Nebuchadnezzar.
There is no greater hurt than to see your sons slain before your eyes. This was a terrible grief to Zedekiah and probably the last act to see with his own eyes. Remember they all could have saved their lives if they had listened to Jeremiah's prophecy from God and heeded it. They did not, so they are paying the ultimate price.
"Put out Zedekiah's eyes" (this reconciles 32:4 with Ezek. 12:13).
There are worse things than dying and putting out your eyes would be one of the things. It seems Zedekiah would have a long time to regret not heeding the prophet Jeremiah.
His palace: this was a month after the city was taken, as appears from (Jer. 52:12).
"And the houses of the people, with fire": The houses of the common people, as distinct from the king's house, and the houses of the great men (Jer. 52:13). Though Jarchi interprets this of the synagogues. It is in the original text in the singular number, "the house of the people"; which Abarbinel understands of the temple, called not the house of God, he having departed from it; but the house of the people, a den of thieves.
"And broke down the walls of Jerusalem": Demolished all the fortifications of it, and entirely dismantled it, that it might be no more a city of force and strength, as it had been.
This is a fulfillment of the very thing Jeremiah had prophesied. He said the city would be burned, and that is just what happened.
The Targum is, "the captain of those that kill"; of the soldiers of the militia. Some render it, the captain of the "cooks"; others, of the "butchers". But no doubt it was a military office he had as he was captain of the forces that were left in Jerusalem, after the other part went in pursuit of the king and those with him. Or the captain of a company, being sent by the king of Babylon to execute a commission of his.
"Carried away into Babylon the remnant of the people that remained in the city": That were left of the pestilence, famine, and sword. And who were found in it when it was taken.
"And those that fell away, that fell to him": That fell to the Chaldean army during the siege of the city. And those that went themselves to Nebuzar-adan, and voluntarily surrendered themselves to him afterwards.
"With the rest of the people that remained": In other cities in the land of Judah.
God will always save a remnant of His people. They were captives, but they were alive.
Because they would have been of no service to the Chaldeans, but a burden to them. And because they had nothing to fear from them. They had no arms to rebel against them, nor money to purchase any. And because it would be to their interest to have the land manured, and not lie waste, that they might have some tribute from it.
"And gave them vineyards and fields at the same time": As their own property to dress and cultivate, and receive the advantage of them. Though very probably a tax was laid upon them. Or they were to pay tribute to the king of Babylon. Or however, contribute out of them to the support of the government that was placed over them. And this was a happy incident in their favor. Here was a strange change of circumstances with them. Though the nation in general was in distress, they, who before had nothing, are now proprietors of vineyards and fields, when the former owners were carried captive. There might be much of the justice of God conspicuous in this affair; such who had been oppressed and ill used by the rich are now retaliated with their possessions. The Targum is, "and he appointed them to work in the fields and in the vineyards in that day."
The poor were left because they were no threat to Nebuchadnezzar. They (in a sense), benefited from the siege. They were given land that they had never been able to have before and they were growing vineyards for themselves instead of working them for someone else. They had nothing the Babylonians wanted so they left them in the land.
11-14: News of Jeremiah's messages advising Judah and Jerusalem to submit to Babylon were doubtless well known to Nebuchadnezzar and his forces (compare 40:1-4). The Lachish Letters (see the note on 34:7), mention the presence of a prophet who appeared to voice a pro-Babylonian sentiment: "And behold" the words of the [prophet] are not good; they reduce morale; they sap the strength of the country and the city". The sparing of Jeremiah and Ebed-melech (verses 11-18), is not recorded in the parallel accounts of Jerusalem's fall.
The Babylonians treated Jeremiah far better than his own countrymen did. The deliverance of Jeremiah was the answer to his prayers for deliverance from his enemies (11:20).
Verses 11-12: Jeremiah's prophecies were known to Nebuchadnezzar through defectors (verse 9, 38:19), and also through Jews taken to Babylon with Jeconiah (compare 40:2).
Of whom he had heard, by one or another of his generals or officers. Who had been informed, by those Jews that deserted to them that Jeremiah had prophesied of the taking of the city by the Chaldeans. And had advised the people to give up to them; and had even exhorted the king and princes to surrender up the city, and themselves, unto them. And that he had suffered much on this account. Wherefore the Lord put it into the heart of this monarch, otherwise not at all disposed to the prophets of the Lord, to show regard to him. And therefore, when he sent Nebuzar-adan upon an expedition to Jerusalem, he gave him a particular charge concerning Jeremiah.
Take him out of prison and take him under your immediate care. Receive him kindly, and treat him humanely. Provide everything necessary for him, and let him not want for anything. Or, "set thine eyes upon him", look pleasantly at him, and let him be always in your sight and observation. Treat him not with neglect and contempt, but see to it that nothing is needed by him.
"And do him no harm": No injury to his person by beating, imprisoning, or starving him. Nor suffer any to be done to him by the common soldiers, or by his own people.
"But do unto him even as he shall say unto thee": Let him have whatever he asks for. This was great favor from a Heathen prince indeed, and more than he met with from his own countrymen.
God is still taking care of Jeremiah. Possibly Nebuchadnezzar had heard of the predictions of Jeremiah. He also knew Jeremiah had tried to get the people to surrender without all this bloodshed. You remember how Zedekiah's sons thought Jeremiah to be a traitor to his country. Perhaps these Babylonians believe he was on their side. Both were wrong, Jeremiah was just bringing the message to the people that God had given him. Now Nebuchadnezzar tells Nebuzar-adan to give Jeremiah whatever he wants.
When he was come to Jerusalem, one of the first things he did was, he sent a messenger or messengers to the court of the prison where Jeremiah was, to bring him from thence. And this he did not alone, but with the rest of the princes, who had the same charge, and were joined in the commission with him. Two of them are mentioned by name.
"Nebushasban, Rab-saris and Nergal-sharezer Rab-mag": The latter of these is manifestly one of the princes that first entered Jerusalem, at the taking of it (see note on Jer. 39:3). And perhaps the former is the same with Sarsechim Rab-saris, as Hillerus thinks, mentioned at the same time, who might have two names. Unless we suppose there were two persons in the same office.
"And all the king of Babylon's princes": So that great honor was done to the prophet, to have them all charged with his commission from the king; and to be sent unto, and for, by them all.
"Took Jeremiah out of the court": This was given as a general summary, whereas (40:1-6), gave more detail concerning the prophet who was first carried to Ramah (40:1) with the other captives before being released (40:2-5). "Gedaliah" was a former supporter of Jeremiah (26:24), and chief among the defectors, loyal to Nebuchadnezzar, so was made governor (40:5), over the remnant left in the land.
The minister must be with his people. That is why Jeremiah had stayed in Jerusalem. Now he will again be with his people. Jeremiah knew there would be affliction during the siege because he had prophesied it, yet he stayed with his people. Jeremiah is removed from imprisonment.
Verses 15-18: The Lord had also promised to protect and deliver "Ebed-melech" for how he courageously intervened to save Jeremiah's life. The Lord honors those who honor His servants.
(Compare 38:7-13, and see note there).
This prophecy was before the taking of the city, and after the prophet had been taken out of the dungeon by Ebed-melech": Though here inserted after the city was taken. And that to show the great regard the Lord has to such who show favor to his prophets. For though we have no account of the accomplishment of this prophecy, there is no doubt to be made of it. And that Ebed-melech was saved from the general destruction, as is here predicted.
This is looking back to the Word God had given him while he was yet imprisoned.
Not that the prophet was to go, or could go, out of prison, to deliver this message to Ebed-melech. But that he should, as he had opportunity, acquaint him with it; either by writing to him, or by word of mouth, when he should visit him. For no doubt he sometimes did, having so great a respect for the prophet.
"Saying, thus saith the Lord of hosts, the God of Israel": Whom Ebed-melech, though an Ethiopian, served. Being a proselyte, and a good man. And therefore, would listen unto and believe what came from him.
"Behold, I will bring my words upon this city for evil, and not for good": Meaning the prophecies delivered out by Jeremiah, which Ebed-melech was no stranger to, should be accomplished. Not what promised good, on condition of repentance and amendment; but what threatened evil to the city, and the inhabitants of it, even the destruction of them.
"And they shall be accomplished in that day before thee": Signifying that he should live till then, and his enemies would not be able to take away his life. And that he should see with his eyes all that was predicted accomplished, and he himself safe amidst all this.
We remember that the Ethiopian had saved Jeremiah out of the cistern. This Word is a promise from God, because God saw the Ethiopian's good work with Jeremiah. God would not overlook protecting someone who had protected His prophet. Surely the city of Jerusalem was to be destroyed and was as we read in the earlier part of this lesson.
As from the famine and pestilence, so from the sword of the Chaldeans, and from all the evil that shall come upon the city in the day of its destruction.
"And thou shalt not be given into the hand of the man of whom thou art afraid": For though he was a bold and fearless man, as appears by his charging the princes and prime ministers of state with having done evil to the prophet, and that in the presence of the king. Yet at times he was not without his fears, which is the case of the best of men. And whereas he knew the courtiers owed him a grudge, for the freedom he took with their characters before the king, and for his friendship to Jeremiah, he might fear they would seek to do him mischief, and contrive his ruin, in some way or another. But here he is assured he should not be given into their hands. Or rather, as Jarchi, into the hands of the Chaldeans. For, as he believed in the Lord and his prophet, so he knew that all that was predicted would certainly come to pass. And that the city, with the king, his nobles, and the inhabitants of it, would fall into the hands of the Chaldeans. He might tremble at the righteous judgments of God, and fear that he himself would become a prey unto them. But here he is assured of the contrary.
The Ethiopian will not suffer in the siege. He would be protected by the LORD. It appears this Ethiopian had feared the Babylonians. That would be a natural thing since his master, Zedekiah, feared them. God will bring the Ethiopian out of the city unharmed.
Or, in "delivering will deliver thee". This is a repetition and confirmation of what is promised in (Jer. 39:17), and more fully explains it.
"And thou shall not fall by the sword": By the sword of the Chaldeans, when the city should be taken, as he feared he should.
"But thy life shall be for a prey unto thee": Shall be safe; like a prey taken out of the hand of the mighty, and be enjoyed beyond expectation, having been given up for lost. And therefore, matter of the greater joy, such as is expressed at the taking of spoils.
"Because thou hast put thy trust in me, saith the Lord. The Targum is, "in my word"; what he had done in serving the prophet, and other good actions, sprung from a principle of faith and confidence in the Lord. And this the Lord had a respect unto; without which works are not right; and without which it is impossible to please God with them. And which faith may be, and be true, where fears are.
This Ethiopian had won favor in the sight of the LORD, because he feared God more than man. He had bravely gone to his superior, and saved Jeremiah's life. God is rewarding him now by protecting him from harm.
Nahum 1:7 "The LORD [is] good, a strong hold in the day of trouble; and he knoweth them that trust in him."
To trust in the Lord brings protection beyond the world's comprehension. The following Scripture is the very thing that happened to the Ethiopian.
Psalms 91:7 "A thousand shall fall at thy side, and ten thousand at thy right hand; [but] it shall not come nigh thee."
Verses 1-43: In another example of how foreigners were more responsive to God's Word than the Lord's own people, the Babylonian officer Nebuzar-adan recognized that the fall of Jerusalem was the result of Judah's sin (Deut. 29:24-25).
This relates to the prophecy recorded in (Jer. 42:7), which was occasioned by the story that here follows concerning Ishmael's conspiracy against Gedaliah. After that Nebuzar-adan had let him go from Ramah. After Jeremiah was taken out of the court of the prison, he was carried, probably by mistake, expressly contrary to Nebuchadnezzar's orders, among the other prisoners to Ramah, a city in the tribe of Benjamin near Gibeon. Here it seems, the mistake was discovered and the prophet was discharged by the special order of the court.
We are now looking into what happened to Jeremiah after the fall of Jerusalem. Jeremiah had been chained as if he were a criminal. We have discussed before how the innocent sometimes are caught up in war, and there is nothing they can do about it. The real rewards that Jeremiah would experience were not in this world. His greatest reward is to stand before the LORD and hear Him say, "Well done, thy good and faithful servant". His chains are gone, he is free.
Verses 2-3: The pagan captain understood the judgment of God better than the leaders of Judah.
When he mustered his prisoners, to his great surprise he found the prophet among them, whom he took out from them and set him free. Though, before he dismissed him, he had the following conversation with him.
"And said unto him, the Lord thy God hath pronounced this evil on this place": The city of Jerusalem; from whence the prophet and the rest of the captives were just brought, and which now lay in ruins. The houses were burnt; the walls broken down; and the inhabitants spoiled and carried captive. This was the evil which the Lord, he says, had "decreed", as the Targum renders it; and had purposed to bring upon it. And which he had declared and pronounced by the mouth of Jeremiah, who's Lord God he was, being his prophet, and a worshipper of him. This Nebuzar-adan was apprised of by the Jews that deserted to the Chaldeans. And particularly, as is probable, by Gedaliah.
Even this Babylonian knew the destruction here was a judgement from God. This was not only a witness to Judah and Benjamin but to the Babylonians as well, that this was truly God. The Babylonians had worshipped false gods, but this captain realizes Jeremiah's God is God.
As he purposed, so it came to pass. As he foretold by his prophet, so it was brought about by his providence. This Heathen captain acknowledges the hand of the Lord in all this. And suggests, that his master, the king of Babylon himself and the rest of the generals, were only instruments the Lord made use of. Which is very piously as well as wisely said; and more is here acknowledged by him than by the Jews themselves. Who were not willing to believe that God had determined evil against them or would bring it on them. At least, this they did not care to believe and own before, however they did now. He goes on to observe the cause of all this:
"Because ye have sinned against the Lord, and have not obeyed his voice, therefore this thing is come upon you": Meaning not Jeremiah particularly, but his countrymen. And perhaps he might turn himself to, and address the captives that were before him. Here he vindicates the justice of God. And ascribes the ruin of this people, not to the valor of Nebuchadnezzar and his captains. Nor to the strength, and courage, and skillfulness of his army. Or to any righteousness and merits of the king of Babylon; or to the justness of his cause; but to the sins of the people.
There was no question in anyone's mind that this judgement from God was caused by their unfaithfulness to God.
Verses 4-6: The captain did exactly as Nebuchadnezzar had told him (in 39:12).
The Babylonians gave Jeremiah the choice of going to Babylon or remaining with the poor people in the land of Judah. Life in Babylon would likely have been easier, but Jeremiah chose to serve the struggling remnant that remained in the land. The Babylonians appointed "Gedaliah" from the family of "Shaphan" to serve as the governor of Judah. Gedaliah's family had protected and supported Jeremiah during his ministry (26:24; 36:12).
Or rather are; for when he said these words, it is highly probable the chains were on him, though now ordered to be taken off. These were not what were put upon him by the Jews, when in the court of the prison. For rather his legs, than his hands, would have had fetters on them there. But what were put upon him by the Chaldeans, when he fell into their hands. Though inadvertently done by the inferior officers, and without the knowledge of the princes, or of this captain who loosed them. With these he came manacled to Ramah, with the rest of the captives. But now were loosed in the sight of them.
"If it seem good unto thee to come with me unto Babylon, come and one will look well unto thee": Or, "I will set mine eyes upon thee"; as the king of Babylon had ordered him to do (Jer. 39:12). Would favor him, protect him, provide for him, and use him in the most kind and generous manner.
"But if it seem ill unto thee to come with me to Babylon, forbear": If it was not agreeable to him to leave his native country, and to go into Babylon, he would not urge it, but leave him to his liberty. Yes he would advise him to continue where he was, and not take one step out of it.
"Behold, all the land is before thee": The land of Judea, which was at the disposal of the king of Babylon; and Jeremiah has a grant from him, by his officer, to settle where he pleased.
"Whither it seemeth good and convenient for thee to go, thither go": He left him to take his own way and do as he thought fit. And this agrees with his master's orders to him (Jer. 39:12).
We see that this captain was very smart. He did not want to anger God by forcing Jeremiah to go with him. He had great respect for this mighty prophet of God. Jeremiah is free to choose his habitation.
Verses 5-6: Jeremiah chose to go to Gedaliah, the newly appointed governor at Mizpah several miles north of Jerusalem. Gedaliah was soon to be assassinated (compare 41:1-3).
The captain of the guard seems to glory that he had been God's instrument to fulfil, what Jeremiah had been God's messenger to foretell. Many can see God's justice and truth with regard to others, who are heedless and blind as to themselves and their own sins. But, sooner or later, all men shall be made sensible that their sin is the cause of all their miseries. Jeremiah has leave to dispose of himself; but is advised to go to Gedaliah, governor of the land under the king of Babylon. It is doubtful whether Jeremiah acted right in this decision. But those who desire the salvation of sinners, and the good of the church, are apt to expect better times from slight appearances, and they will prefer the hope of being useful, to the most secure situations without it.
One of the greatest blessings a man or woman can have is to be free, especially when you have been imprisoned for a long time. Jeremiah is now free. Gedaliah was chosen as a governor over Judah. He will rule Judah under the supervision of Nebuchadnezzar. This captain did not just wish Jeremiah God speed, but gave him food (victuals), and some money to sustain him.
"Gedaliah" was the son of the godly "Ahikam" (compare 26:24; 2 Kings 22:12-14), son of Shaphan, Josiah's scribe (2 Kings 22:8). The son of a family with a rich history of faithful participation in governmental service, Gedaliah may have had considerable experience that qualified him for the important post of being Babylon's district governor. Some have suggested that he may be identified with the Gedaliah mentioned on a seal impression found at Lachish" "Belonging to Gedaliah, who is over the house" (i.e., the royal minister).
Jeremiah's choice from the beginning had been to live in his home land. He had not planned to go to Babylon. He had made his choice early to stay in Jerusalem. His people were here and he could possibly help them. Gedaliah was the grandson of Shaphan. Shaphan had been a scribe for Josiah. It appears the grandson had inherited some of his faithfulness from his grandfather.
Verses 7-12: "Gedaliah" gave the same advice to the people as Jeremiah: "dwell in the land, and serve the king of Babylon". At this time, submission to Babylon was obedience to the Lord. Even in this time of judgment, God was blessing His people, allowing refugees from various locations to return to the land and to experience a productive harvest (2 Kings 25:23-24).
"Captains ... in the fields": The leaders of Judah's army scattered in fear.
These who fled the siege had been living in exile. They now hear that Nebuchadnezzar has made Gedaliah governor in Judah. He was over the remnant of people left in the land. If you remember from a previous lesson, these are the poor. They could not rule themselves so Nebuchadnezzar appointed Gedaliah for that task.
Having heard that the Chaldean army was gone, and so were in no fear of that. And also, that Gedaliah was made deputy governor, one of their own nation, a pious, prudent, good man. A man of ingenuity, mildness, and integrity. Under whose government they might expect to live comfortably; and which was much preferable to captivity in a foreign country, though tributary to Babylon.
"Even Ishmael the son of Nethaniah": who was of the royal seed (Jer. 41:1).
"And Johanan and Jonathan the sons of Kareah": Two brothers, but who they were, or their father, is not known, no mention being made of them but in this story.
"And Seraiah the son of Tanhumeth": Who he was is also uncertain.
"And the sons of Ephai the Netophathite": So called from Netophah, a city of the tribe of Judah near Bethlehem, and are mentioned together (Ezra 2:22). The Netophathites inhabited several villages (1 Chron. 9:16). Mention is made in the Misnic writings of artichokes and olives this place was famous for.
"And Jezaniah the son of a Maachathite": A family so called from Maacah, Caleb's concubine (1 Chron. 2:48).
"They and their men": These generals, and the forces under their command.
Ishmael was believed to be of royal birth. Some believe he might have been a close relative of Zedekiah. For our study here, it does not matter. During the siege, he had escaped to Baalis. He was a very evil man. Johanan was with this group, but did not share their evil intentions. These appear to have been leaders of some men. Perhaps they were like the captains themselves.
Verses 9-12: God had tempered the severity of judgment by allowing a remnant to prosper.
They might express their fears, that should they continue with Gedaliah, as they were inclined to do, could they be safe. That seeing they had encouraged Zedekiah to hold out the siege to the last against the Chaldeans, and they should hear where they were, would demand them. And they would be taken and delivered up into their hands. Upon which Gedaliah not only promises them safety, but swears to them that they should live safely with him, and never be delivered up to the Chaldeans. And that he would undertake to indemnify them, and preserve them.
"Saying, fear not to serve the Chaldeans": As if it was an evil to do it. Or as if their yoke was hard and intolerable. Or as if it would be unprofitable, and turn to no account. Or they should be always in danger of their lives.
"Dwell in the land, and serve the king of Babylon, and it shall he well with you": Settle in the land, and do not rove about from place to place like fugitives. Nor go out of the land through fear of the king of Babylon. But continue in it, and live in subjection to him, and depend upon it you will live comfortably and safely.
Gedaliah offered them peace. If they would lay down their arms and serve the Chaldeans they could live. He told them not to fear that Nebuchadnezzar would not harm them if they would live peaceably.
The words show that the application took place in the autumn. The captains and their followers were invited to help themselves freely from the fields and vineyards and olive-yards, the owners of which had been carried off to Babylon, so as to relieve their immediate wants and provide for the coming winter. The "summer fruits" would probably include figs, apples, and the like.
This is a promise that their vineyards would be fruitful again. It seems that Gedaliah had been appointed as a mediator between the Chaldeans and the Hebrews that were left. He had the authority to offer them peace. They needed to start producing this fruitful land.
Who had fled thither, and to the places after mentioned, when the king of Babylon first invaded the land, and where they had continued unto this time.
"And among the Ammonites, and in Edom, and that were in all the countries": In all other neighboring countries, besides Moab, Ammon, and Edom. Some fleeing one way, and some another, which lay nearest to their borders, or where they thought themselves safest.
"Heard that the king of Babylon had left a remnant of Judah": A few of their brethren, to cultivate the land, and repopulated it.
"And that he had set over them Gedaliah the son of Ahikam the son of Shaphan": Whom they knew to be a wise and good man. These were engaging motives for them to return to their own land, being more desirable to live in than any other. They could then enjoy peace and safety; and to dwell with their brethren, their own countrymen. And of the same religion with them was more desirable than to dwell in foreign idolatrous countries. And especially since there was a government established to protect and defend them. And that in the hands of so worthy a prince as Gedaliah.
We remember from a previous lesson that many had fled to safety in the lands around Judah. Now the word has spread that the war is over and one of their own has been made ruler. Shaphan had a good reputation. They should have known that Gedaliah would be a good man too.
Through fear of the Chaldean army; they came all of them from the several countries before mentioned. So that here was likely to be a happy settlement and a flourishing commonwealth again. Here being princes and generals, soldiers and common people, in large numbers, that were returned and united under the government of Gedaliah.
"And came to the land of Judah, to Gedaliah, unto Mizpah": They came out of the several countries where they had been for some time, and entered the land of Judah. But did not take up their abode anywhere, till they had presented themselves to the governor, and put themselves under his protection. Promising, no doubt, to regard him as such, and to be tributary to the Chaldeans. Being assured by him, as the generals and their forces before, that all would be well with them, giving them free liberty to settle in the cities and villages to which they belonged. And accordingly, they set out from Mizpah, and went to their respective habitations they had abandoned.
"And gathered wine and summer fruits very much" (see note on Jer. 40:10). The people of the land being carried captive; and the Chaldean army not having ravaged these parts. Or had left an abundance of fruits, which these people, at their return, found and gathered.
There was an inflow of the exiled Jews that came into the land and began to produce the vineyards and the fruit trees.
Verses 13-16: "Johanan": This mans' fair warning to Gedaliah of Ishmael's death plot went unheeded.
Who seems to be the principal captain next to Ishmael, against whom an information is brought, and so not present. This captain is here only mentioned by name, and before next to Ishmael.
"And all the captains of the forces that were in the fields": Or that had been in the fields, and probably might be there again (see Jer. 40:7). That is, the rest of them, besides Johanan mentioned, and Ishmael the conspirator.
"Came to Gedaliah to Mizpah": They had been with him before, and being satisfied by him of the safety they would be in, in the service of the Chaldeans under him. Either returned to the fields from whence they came, or went to those cities and villages he directed them to. But, like honest and faithful men, knowing there was a conspiracy against his life, came in a body to inform him of it. As judging he would be readier to give heed unto it, than if only a single person had informed him of it, as well as to show their affection and loyalty to him.
Mizpah was a city of Benjamin. Remember Johanan was the good one of the captains that ran from the siege.
The "Ammonites" were perennial enemies of the Hebrews. Johanan was trying to save the life of Gedaliah. He was taking a big chance coming to warn him. Baalis was behind the plot to kill Gedaliah. Ishmael the son of Nethaniah, was the man assigned to the actual killing of Gedaliah.
Partly that he might, as he thought, more easily prevail upon him, and persuade him to believe the information given. And partly for the sake of the proposal he had to make to him, which it was not proper should be publicly made.
"Saying, let me go, I pray thee, and I will slay Ishmael the son of Nethaniah, and no man shall know it": That he had slain him, or that Gedaliah had given him leave to do it.
"Wherefore should he slay thee, that all the Jews that are gathered unto thee should be scattered, and the remnant in Judah perish?" Suggesting, that it was not almost his losing his own life, which is and ought to be, precious to every man and should be carefully preserved, but it would be a public loss. The people, being without a governor, would disperse here and there, fearing their own lives and property would not be safe under a murderer. And that the Chaldeans would be so incensed by such an action, as to come and revenge his death on them. And thus, being scattered about, some one way and some another, would be no more under any form of government as a judicious body, and so perish as such. And thus, all their hopes, which began to revive, of their being a commonwealth again, would be lost. With this argument Johanan hoped to prevail on Gedaliah to give him leave to slay the conspirator.
In answer to his request, and the motion made by him.
"Thou shalt not do this thing": Or, "do not do this thing"; dissuading him from it, as being unlawful to take away a man's life in such a secret manner, without any legal process against him. Though it seems to carry more in it, that he laid his commands upon him not to do it, and threatened him if he did.
"For thou speakest falsely of Ishmael": Or "a lie"; a falsehood, mere slander. Which was not using Johanan well, neither kindly nor respectable, who had expressed such a concern for him, and for the public good. The event related in the following chapter shows that the information was good, and that it was no lie or false statement that was told. And it would have been well for Gedaliah, and the people of the Jews, had he given credit to it. But the time was not come for the Jewish commonwealth to be restored; and things were thus suffered to be, for the further punishment of the sins of that people.
Johanan realizes the seriousness of the threat. He also realizes what a cruel man Ishmael is. He offers to kill Ishmael to keep him from killing Gedaliah. It appears the reason for this assassination is to scatter the Jews again. Gedaliah trusted Ishmael too much.
Verses 1-13: The assassination of "Gedaliah" by "Ismael", a member of the "royal family", shattered the stability of Judah in the aftermath of exile. This heinous crime was not only rebellion against Babylon, but also direct disobedience to the Word of God from Jeremiah.
In the second month after the city of Jerusalem had been burned, the careless governor entertained Ishmael's group and invited a massacre.
In the last lesson Johanan had warned Gedaliah that Ishmael was plotting to kill him. Gedaliah trusted Ishmael, and would not let Johanan kill Ishmael.
The month Tisri, which answers to part of our September, and part of October. According to the Jewish chronicle, it was on the third day of this month, fifty two days after the destruction of the temple, that Gedaliah was slain. On which day a fast was kept by the Jews, after their return from captivity. On this occasion, called the fast of the seventh month (Zech. 7:5). Though, according to Kimchi and Ben Melech, this event happened on the first day of the month, the beginning of the new year. But the fast was kept the day following, because the first day was a festival. Josephus says it was thirty days after Johanan had departed from Gedaliah, having given him information of the conspiracy against him.
"That Ishmael the son of Nethaniah the son of Elishama, of the seed royal": Not the son of King Zedekiah, but one of the remoter branches of the family. Whether Elishama his father was the same with Elishama the scribe is not certain (Jer. 36:12). The Jews have a tradition that he descended from Jerahmeel, whose wife, Atarah, was the daughter of a Heathen king, and was a proselyte. Which Kimchi relates (see 1 Chron. 2:26). This circumstance, of his being akin to the royal family is mentioned, to show that he envied the governor, and bore him a grudge for the honor he had, thinking that he was more entitled to it, as being of the royal seed.
"And the princes of the king, even ten men with him": Some of the nobles of Zedekiah, who fled with him from Jerusalem, and deserted him when he was pursued and taken, and ever since had remained in the land. Even ten of these joined with Ishmael in the conspiracy against Gedaliah. Whom they bore an ill will to, for going over to the Chaldeans, and envying the power he was now possessed of. Some think these were ten ruffians, besides the princes of the king, since it may be rendered, "and the princes of the king, and ten men with him". Whom Ishmael and the princes took with them, as fit persons to assassinate the governor. And besides, it is thought that eleven men were not sufficient to slay the Jews and the Chaldeans, as afterwards related. Though it may be observed, that Ishmael, and these ten princes, did not come alone. As it can hardly be imagined they should, but brought a number of servants and soldiers with them.
"Came unto Gedaliah the son of Ahikam to Mizpah": They had been with him before, to whom he had sworn, and given them assurance of security. And they departed from him to their respective cities, seemingly satisfied; and now return, to pay him a friendly visit, as they pretended.
"And there they did eat bread together at Mizpah": Had a feast, and kept holiday together, it being a new moon, the first day of the month, and the beginning of the new year too. So that it was a high festival: and perhaps this season was fixed upon the feast, to cover their evil plan, and to perpetrate it. Pretending they came to keep the festival with him, and who, no doubt, liberally provided for them. For bread here, is put for all provisions and accommodations.
The seventh month on the Jewish calendar is similar to our October. The number 10 symbolizes world government. This then is the world coming against this man who lived above the worldly temptation. This eating of the bread together was more than filling their stomachs. This was a time to carry out their evil deed.
These ten men fall upon Gedaliah, and barbarously murder him. Their quarrel against him was, that he was deputy governor to the king of Babylon. So desperately hardened were these Jews that they would not yet see that God had given their country into the hand of the king of Babylon. Who having now a right of conquest over them, had authority to set whom he pleased as his viceroy or deputy governor over them. To whom they ought to have yielded all subjection and obedience.
Gedaliah was a peaceful man. He had not wanted the death of Ishmael but Ishmael was not so honorable. It appears they rushed in on him unawares and slew Gedaliah with the sword. This was an act of violence against Gedaliah but was also an act of rebellion against Babylon.
Not only were those that were at the table, but that in the city also. Josephus says, that having slain those that were at the feast with him, he went out in the night, and slew all the Jews in the city. And also the soldiers that were left by the Babylonians in it. But this cannot be understood of all the individuals there, or of the main body of the people, for they were carried captive by him (Jer. 41:9). But of those that opposed him, or were able to avenge the death of their governor, and he might suspect would do it.
"And the Chaldeans that were found there, and the men of war": Or, "even the men of war"; this describes more particularly who they were that were slain. Those of the Jews, and especially the Chaldeans, who were in military service. Either the bodyguards of the governor, or the city guards, or both, whom Ishmael thought it advisable to cut off. Lest they should fall upon him, and revenge the death of Gedaliah, and prevent his further designs.
All of these people were relaxing in the palace and never dreamed that Ishmael had such terrible plans. They were caught unaware and unprepared. This should tell us something as well. We must be ready at all times to combat the enemy. We must be more alert at recognizing who the enemy is. We must listen to warnings. The Chaldeans mentioned here, are the people Nebuchadnezzar left to guard Gedaliah.
That is, the day following, for it was in the night, as Josephus relates. As before observed, the murder was committed.
"And no man knew it": Not any out of the city, or in remote parts. For those that were in the city must be sensible of it. But as yet the report of it had not reached the neighborhood, and much less distant parts. This is observed on account of the following story, and to show how easily the persons after mentioned were drawn in by Ishmael.
You can easily see from the two days, that no one knew about the murder since they had done this quietly. This was a surprise attack. They were thought to be friends so they could have easily gotten to Gedaliah.
Verses 5-10: Acting more like a foreign invader, Ishmael takes "captives" from his own people and leads them out of the land. Ishmael was forced to flee when a military force led by "Johanan" attempted to put down his insurrection out of fear of Babylonian reprisals for his actions.
"Fourscore men": Most likely, this group had come in mourning over the destruction of Jerusalem, and so were led to slaughter. Ismael did amazing damage with only 10 men (verse 1). Eventually they must have acquired more to do than what is described in verse 10.
These were descendants from the 10 tribes of Israel. They were on their way to worship. It appears they were seriously trying to please God. They were in a state of mourning and repentance. It was a custom to shave the beard and cut yourself in extreme mourning. The temple in Jerusalem was destroyed. They were going to a place that had been set aside for worship.
Hearing there was such a number of men upon the road to Jerusalem, in such a habit, and upon such a design. He thought it advisable to go out and meet them, and stop them, and decoy them into the city, and there destroy them. Lest, if they should have got any hint of what had been done by him, they should spread it, and raise the country upon him, before he had executed his whole design.
"Weeping all along as he went": Pretending equal concern for the destruction of the land, city, and temple, as they had.
"And it came to pass, as he met them": When he came up to them, and some discourse had passed between them.
"He said unto them, come to Gedaliah the son of Ahikam": As if he was alive, and for whom he had a great respect, and whose character was well known to these men. And thought that this would be an inducement to come along with him: this he said either to try them, whether they had heard anything upon the road of the death of him. Or as an argument to come into the city, suggesting the governor would gladly receive, and liberally entertain them. This looks as if their design was not to come to Mizpah, but to go on their way to Jerusalem, had they not been met with by him, and had he not thus solicited them.
This Ishmael was a liar. He was not interested in the temple or in these men. He had no desire to worship God only to trick these men. There are people today in the church that are like Ishmael here. They are going to church, but not to worship God. Just because someone sits on the pew with you in church does not make them a Christian. We are warned to try the spirits, and see whether they be of God, or not.
Where Gedaliah's house was, to which he invited them. And as they went in, he shut up the court, as Josephus says, and slew them, as it here follows.
"That Ishmael the son of Nethaniah slew them, and cast them into the midst of the pit": When he had slain them, the fourscore men he had enticed into the city, except ten of them, he cast their dead bodies into a pit near at hand.
"He, and the men that were with him": Ishmael and the ten princes, with what servants they brought with them. These were all concerned in the death of these men.
The enemy is out to kill and destroy any way he can. Just as Ishmael killed these people who were truly seeking God, the enemy (Satan), will destroy you if you are not aware of him. This Ishmael was as evil as Satan himself.
They begged for their lives, using what follows as an argument to prevail upon him.
"For we have treasures in the field, of wheat, and of barley, and of oil, and of honey": Not that they had then a stock upon the ground at this time; for this being the seventh month. Not only the barley and wheat harvests had been over long ago, but the rest of the fruits of the earth were gathered in. But this either means storehouses of such things in the field; or else that these things were hid in cells underground. The land having been invaded, to secure them from the enemy, as is common to do in time of war. And so Josephus says, they promised to deliver to him things hid in the fields, household goods, clothes, and corn.
"So he forbore, and slew them not among their brethren": But saved them, and kept and carried them with him. In order to take these hidden treasures, which lay in his way to Ammon. For between Gibeon, where he was found (Jer. 41:12); and Ammon, lay Samaria, Sichem, and Shiloh. At least it was not far out of his way to take that course; and thus, he appears to be a covetous man, as well as a cruel one.
These ten men had hidden their treasures to keep from being robbed. Life is more precious than things. These ten offered their goods in return for their lives. Someone who was a vicious murderer would also be greedy. This is the case here. The greed of Ishmael was greater than his desire to murder the ten. There is no record that Ishmael ever collected this bribe.
Verses 9-10 (see the note on 37:15). The cistern mentioned here had been made in the days of King Asa during the political crisis with Baasha of Israel (1 Kings 15:22). "Mizpah" has been identified with "Tell en-Nasbeh", where over four dozen such cisterns have been found.
Not only of those seventy men of Samaria, etc. but of the men whom he had slain because of Gedaliah. Because of their attachment to him: or, "by the hand of Gedaliah"; not by him, as an instrument. Unless, as Jarchi observes, because he rejected the advice of Johanan, and provided not for his safety, and his people, it was as if they were slain by him. Rather the sense is, that they were slain by the side of him, or in the place where he was, or along with him (see a like phrase in Jer. 38:10). Now both the one and the other were cast into one pit.
"Was that which Asa the king had made for fear of Baasha king of Israel": Which was either a ditch that was cast up against the wall that went round the city. Or a large pit or well in the midst of it, to hold water in it. And this was made by King Asa, either when he built and fortified Mizpah (1 Kings 15:22); or, as the Targum here, when Baasha king of Israel besieged it. Which he made that he might be provided for with water during the siege. Or to hide himself in it; or stop the enemy from proceeding any further, should he enter.
"And Ishmael the son of Nethaniah filled it with them that were slain": Which shows it rather to be a pit or well within the city than a ditch about it. Since it was filled with the slain. With those that were slain with Gedaliah, and those seventy other persons. And by which he made the well useless to the inhabitants hereafter.
"Asa": He ruled Judah (ca. 911 - 873 B.C.; compare 1 Kings 15:16-22).
This pit had probably been a giant cistern to catch water to keep water in the city, when they were under attack. Asa was the exact opposite of Ishmael. Asa had tried to restore true worship of God to his land. Baasha did not want his people going to Asa to worship.
1 Kings 15:17 "And Baasha king of Israel went up against Judah, and built Ramah, that he might not suffer any to go out or come in to Asa king of Judah."
Ishmael had a very evil use for the cistern. He threw all the dead bodies in the cistern.
All that were not slain by him that remained after the slaughter he had made. Chiefly the unarmed people; they being men of war who fell by his sword.
"Even the king's daughters": whether they were the daughters of Zedekiah, Jehoiakim, or others, says Kimchi, we do not know. But it is most likely that they were the daughters of Zedekiah the last king, and who was just taken and carried captive. And so Josephus expressly calls them. These the king of Babylon regarded not, because they could neither fight, nor claim the kingdom. Only the sons of the king, whom he slew before his eyes. Though it may be these were not his daughters by his lawful wife, but by his concubines, and so were not properly of the royal family, and less regarded.
"And all the people that remained in Mizpah, whom Nebuzar-adan the captain of the guard had committed to Gedaliah the son of Ahikam": That were not slain, or carried captive by the Chaldeans; but were left at Mizpah, under the care and government of Gedaliah.
"And Ishmael the son of Nethaniah carried them away captive": So that those who escaped one captivity fell into another, and even by the hand of one of their own countrymen.
"And departed to go over to the Ammonites": He went from Mizpah with these captives, in order to carry them to the king of Ammon, and make them his slaves. Who had put him upon this enterprise out of hatred to the Jews, and to enrich himself with their spoils. Some render it, "to go over with the Ammonites"; which they suppose the ten men to be.
This evil man spoiled the kingdom and fled with the daughters of the king. This is like Satan himself who comes and steals the people away. We must resist the devil, and he will flee from us. He may get away with his hideous crime here on the earth, but there is coming a day when he too will stand before the Judge of all the earth. He cannot hide his evil acts from God.
Ezekiel 7:8 "Now will I shortly pour out my fury upon thee, and accomplish mine anger upon thee: and I will judge thee according to thy ways, and will recompense thee for all thine abominations."
The same that is mentioned (Jer. 40:8); and who had informed Gedaliah of Ishmael's designs against him, but he would not believe him.
"And all the captains of the forces that were with him": His brother Jonathan, Seraiah, the sons of Ephai, and Jezaniah (Jer. 40:8).
"Heard of all the evil that Ishmael the son of Nethaniah had done": In murdering Gedaliah, and those that were with him. Destroying seventy other persons he had decoyed, and carrying captive the rest of the people at Mizpah. For though Ishmael kept all this a secret as much as he could, for fear of these forces, and that he might get off clear to Ammon. Yet, by some means or another, these captains came to hear of it, who probably were not at a great distance from Mizpah.
We remember that Johanan had tried to warn Gedaliah. Johanan has now heard the terrible thing Ishmael had done.
Verses 12-15: "Went to fight with Ishmael": Johanan heard of Ishmael's murders and taking people captive, and brought men to stop him. They freed the captives (verses 13-15), but Ishmael and his men escaped (verse 15).
All the soldiers that were under their command. This they did at once, believing the report to be true, as they had reason to. Since they knew of Ishmael's plans, and had given notice and warning of them to Gedaliah, though he would not listen to them.
"And went to fight with Ishmael the son of Nethaniah": Resolving to give him battle, and to revenge the innocent blood he had shed. And rescue the captives out of his hands he was carrying to the Ammonites.
"And found him by the great waters that are in Gibeon": Taking this road to the country of Ammon, though it was not quite the direct road. Either to avoid the forces of Johanan; or rather for the sake of the hid treasure at Shechem, or Shiloh, or Samaria, the ten men had promised him for their lives. These great waters were the same with the pool at Gibeon, where the servants of Ish-bosheth and the servants of David met. And sat one on one side, and the other on the other; and where twelve young men on each side slew one another, and from thence called Helkath-hazzurim (2 Sam. 2:12-13). And the Targum calls it "the pool of many waters, which were in Gibeon."
Josephus calls it a fountain in Hebron; which perhaps should be read Gibeon.
Johanan was not afraid of Ishmael. He took his men and chased him down. Ishmael had not made it to Ammon. He had stopped by the side of a big lake.
That is, those which he had brought captives from Mizpah. Not those that came with him thither.
"Saw Johanan the son of Kareah, and all the captains of the forces that were with him, they were glad": Looking upon them as their deliverers; hoping by their means to be preserved from being carried captives to the king of Ammon.
These people were afraid of Ishmael and that was the only reason they had come with him. The people were pleased because they wanted to go home. These simple people did not trust Ishmael.
Or turned about, and wheeled off from Ishmael, and deserted him at once. Not at all regarding his authority, nor fearing his menaces or his power. Being in sight of the captains and their forces, they were determined to join. And put themselves under their protection, knowing them to be their friends, and that they, came to deliver them.
"And returned, and went unto Johanan the son of Kareah": Turned their backs on Ishmael, and marched directly to Johanan, and the captains of the forces under them.
It appears that all the people ran back to Johanan at once.
Of the ten he brought with him (Jer. 41:1). Two of them being slain in this skirmish, or taken by Johanan, or they fled away.
"And went to the Ammonites": Who had put him upon, or however encouraged and assisted him in, his wicked attempts. Though he returned to them not according to their wishes, nor with that honor and glory he thought to have done.
In all of the confusion of the people running back to Johanan, Ishmael escapes with 8 men. The Ammonites were descended from Lot's youngest daughter. She had an incestuous affair with her father, and these are her descendants. They were not friendly with Israel. The Israelites did not attack them, but they would take sides against Israel quite often. Ishmael knew these Ammonites would not turn him over to Johanan.
After Ishmael had made his escape, whom they did not think fit to pursue, and the people had committed themselves to their care and protection. And having brought them to Mizpah again, they took them from thence, as follows.
"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": Those whom he had rescued from Ishmael, and had returned to Mizpah, be persuaded to go with him from thence. Who are more particularly described, as follows.
"Even mighty men of war, and the women, and the children, and the eunuchs, whom he had brought again from Gibeon": Or "men, even men of war"; warlike men, soldiers. By which it appears that Ishmael must have more than ten men with him when he came to Mizpah, as well to do what he did there. As likewise to carry away such a number of captives, among which were mighty men, men of war, some of whom he had slain. Besides women and children, to which are added eunuchs, not mentioned before, such as the king of Judah had in his court (see Jer. 38:7). But these were of no account with the Chaldeans; and therefore, they left them behind with the poor of the land. Perhaps Ebed-melech might be among them, whose safety and protection is promised, because of his kindness to Jeremiah (Jer. 39:15). The Targum calls them princes. These were brought back by Johanan from Gibeon, where he met with Ishmael. To Mizpah; from whence they had been carried, and whom he took from thence again.
At least Johanan recovered the people Ishmael had captured and took them home. This is like snatching these people out of the grasp of Satan himself.
From Mizpah, Johanan, and the captains of the forces, and all the people rescued from Ishmael.
"And dwelt in the habitation of Chimham, which is by Bethlehem": So called perhaps from Chimham, the son of Barzillai the Gileadite, to whom David or Solomon might give this place to dwell in (2 Sam. 19:37; 1 Kings 2:7). The Targum is express for the former, calling it "the habitation which David gave to Chimham, the son of Barzillai the Gileadite;"
"Which is by Bethlehem": It might be a part of the patrimony which belonged to David, as a son of Jesse the Bethlehemite. Which he might give to Chimham, out of respect to his father Barzillai, who showed kindness to him when he was obliged to flee from Absalom. Which, though it returned to David's family in the year of jubilee, as all inheritances did. Yet might continue to be called after the name of Chimham, in commemoration of the royal grant of it to him. Josephus calls the name of the place Mandra. The reason why Johanan and those with him pitched on this place was, because it lay in the way.
"To go to enter into Egypt": Where they had an inclination to go. Having still a friendly regard to that people, and a confidence in them, as appears by some following chapters. And that they might be ready and at hand to flee thither, should the Chaldeans come against them, which they feared.
Bethlehem is just 5 miles out of Jerusalem. Chimham is an area that had been given to the man Chimham by king David. It appears there was an inn for strangers to stop and rest there.
Which clause some think should have been joined to (Jer. 41:17). This is a reason given why they departed from Mizpah, and dwelt at the habitation of Chimham in the way to Egypt. And which is explained in the next words:
"For they were afraid of them": At least this they pretended, that the Chaldeans would come upon them, and cut them off, and revenge themselves on them.
"Because Ishmael the son of Nethaniah had slain Gedaliah the son of Ahikam, whom the king of Babylon made governor in the land. No doubt it was provoking to them to hear that the viceroy or deputy governor of the king of Babylon was slain in this manner. And still more so, as there were many Chaldeans slain with him. But there was no reason to believe that the king of Babylon would carry his resentment against the Jews with Johanan, or take vengeance on them. Who had so bravely appeared against the murderers, and had rescued the captives out of their hands. This seems only a pretense for their going into Egypt. For though they were promised safety in Judah by the Prophet Jeremiah, yet they were still for going into Egypt, as the following chapters show.
It appears they were afraid that Nebuchadnezzar would hold them responsible for the terrible thing that Ishmael had done. They were afraid of guilt by association.
1-6: "Pray for us": The remnant in Judah asked Jeremiah to pray to God and find His will on what they should do. They promised to obey (verse 6).
Verses 1-2: "Jeremiah": He probably was one carried off from Mizpah, freed, and dwelt with Johanan (41:16).
Having taken up their residence at the habitation of Chimham, in their way to Egypt, where they were desirous of going, and being afraid of the Chaldeans, as they pretended.
"And Johanan the son of Kareah": Or, "even Johanan". Especially and particularly he, the principal captain and chief spokesman in this affair.
"And Jezaniah the son of Hoshaiah": Said to be the son of a Maachathite (Jer. 40:8).
"And all the people from the least even unto the greatest": A phrase expressive of the universality of them in the strongest terms.
"Came near": That is, to Jeremiah": Who either was at Mizpah when Gedaliah was slain, but preserved by the Lord. And though carried captive by Ishmael with the rest, was rescued by Johanan, and now along with him. Or rather after he had been with Gedaliah at Mizpah, and made a short stay there, he went to Anathoth, and there abode till now. And when Johanan took those that were left at Mizpah, he gathered together all the rest of the Jews in different places to him, in order to go to Egypt. And among the rest the Prophet Jeremiah. For it can hardly be thought, had he been at Mizpah when Ishmael was there, he would have escaped without a miracle.
That is, some one of them, as the mouth of the whole body, very probably Johanan.
"Let, we beseech thee, our supplication be accepted before thee": They treat the prophet with great respect, and are very humble and submissive. As if they were very hearty and sincere in their request.
"And pray for us unto the Lord thy God": As if they were conscious of their own inability to pray for themselves, and of their unworthiness to call God their God. And as if they had a high opinion of, the prophet, as having an interest in God, and great power with him in prayer, whom he could not well deny anything.
"Even for all this remnant": This poor remnant, this handful of people, left of the sword, famine, and pestilence, left in the land by the Chaldeans, and who had escaped the cruelty of Ishmael. And for whom it might be hoped the Lord would still have a regard, since he had so mercifully and wonderfully preserved them.
"For we are left but a few of many, as thine eyes do behold us": The number of the people had been very large, but by the judgments of the sword, famine, and pestilence, and captivity, they were greatly reduced. Here was their whole number before the prophet. His eyes beheld them, and the condition they were in. This they said to move his compassion, and very likely to suggest to him how improbable it was that they should ever be able to continue in their own land. But that it would be better to put themselves under the protection of a neighboring nation, Egypt, where they were inclined to go. And hoped to have a word from the Lord by the prophet, to direct them there.
Johanan had led these people and now he is at the end of deciding himself. Most people do not even bother to pray, until they are in a desperate situation. Johanan and these people do not even trust their own prayers and ask Jeremiah to intercede for them. Notice they wanted Jeremiah to pray to his God. Their petition to Jeremiah was out of desperation, because they were just a remnant left.
Not the way of their duty as to religious worship, or their moral conversation, which was the way of God's commandments, and had been shown them, and they knew it. But which way they should steer their course for their safety": They had departed from Mizpah of themselves, and had taken up their dwelling at Geruth-chimham, in the way to Egypt. Whither they had set their faces, and where their hearts were, only they wanted the Lord's sanction for it, pretending they would be directed by him.
"And the thing that we should do": The steps they should take in order to proceed. And what they should do before they left their own country, and went into another.
They had not accepted God's guidance through Jeremiah before, but now they say they are willing to be guided by God in their walk.
He took notice of what they said to him, and found himself disposed to comply with their request, and readily granted it.
"Behold, I will pray unto the Lord your God, according to your words": Be an intercessor for them. Use his interest with his God, and their God. And, on account of relation, might expect to be heard. Whom he would humbly entreat to direct what they should do, as they desired.
"And it shall come to pass, that whatsoever thing the Lord shall answer you, I will declare it unto you": I will keep nothing back from you; but faithfully make known the whole mind and will of God, just as it is delivered. Be it in what way whatsoever: and though it is not expressed, he might suggest that he had some doubt on his mind whether they would obey it or not. And that he expected they would be open and free in declaring themselves on that point. Since he had so readily complied with their request, and was determined to act the faithful part to them. Hence the following reply in the next verse.
We see that Jeremiah does not promise to bring good news to them. He promises to accurately relate to them what God would have him say. The promise they have made will be spoken in Jeremiah's prayer on their behalf. Whatever answer God gives, Jeremiah will speak.
Verses 5-10: Even after the fall of Jerusalem, Judah's leaders persist in the same sins. Like Jehoiakim (26:20-23), Ishmael kills with the sword, and he throws the bodies of his victims into a pit, just as the officers had previously done with Jeremiah in an attempt to kill him (38:6).
Verses 5-6: Although the Jewish refugees promised to "obey" God's will, the Lord's message (verses 7-22), conflicted with their plans (42:19 - 43:3). Far too often professing believers ask to hear only what pleases them (compare 2 Tim. 4:3-4), and so pray on erroneous grounds (James 4:3), expecting God merely to validate desires that are theirs, not His.
Which is the form of an oath. A solemn appeal to God, as a witness to what they were about to say, and to the sincerity of their hearts in it. Who is true to his word, and faithful to his promises and threatenings. And who bears a true and faithful testimony, and will do what is just and right. And yet these people never intended to perform what they promised. Which is a most shocking piece of atheism in a professing people. And who, at this very time, could not but observe the judgments of God upon their nation, city, and temple.
"If we do not even according to all things for the which the Lord thy God shall send thee to us": They promise to do everything the Lord should signify by the prophet as his will. And, if they did not, wish the severest judgments of God might fall upon them.
This is like them swearing to accept whatever the message is from God. Whatever He says, is what they will do. This is the promise. They did not really realize what they were promising. It is dangerous to make a careless promise to God.
Not morally good, or evil. For nothing but what is good, and not evil, in this sense, can come from God. But whether pleasantly or profitably good or evil. Whether agreeable or disagreeable, pleasing or displeasing, advantageous or not. Whether it seemed to them good or evil, be it what it would in their opinion and esteem.
"We will obey the voice of the Lord our God, to whom we send thee": This was well spoken, had they been sincere in it; and had they implored and depended on the grace of God to have enabled them to obey. But they spoke not in the uprightness of their hearts; and, if they did, it was with too much confidence of their own strength, and the power of their free will.
"That it may be well with us, when we obey the voice of the Lord our God": They spoke as if they knew their own interest. For so it was, that it was well or ill with those people, as they obeyed or disobeyed the voice of the Lord. And yet they acted not according to it; and, what was worse still, did not intend it. What a wretched scene of hypocrisy is this!
To obey God does bring blessings from God. This promise has left them no room for adjustment at all. They have promised to keep the letter of God's commands. Sometimes God's commands are not what we would like to do in the flesh. The flesh and the spirit are always at odds.
Verses 7-12: After 10 days of prayer Jeremiah reported God's Word, telling them to remain in the land under God's protection (verse 10).
Jeremiah 42:7 "And it came to pass after ten days, that the word of the LORD came unto Jeremiah."
Jeremiah did not speak of himself, but waited God's time and revelation, showing the reality of his inspiration. Man left to himself would have given an immediate response to the people, who were impatient of delay. The delay was designed to test the sincerity of their professed willingness to obey, and that they should have full time to deliberate (Deut. 8:2). True obedience bows to God's time, as well as His way and will.
Again the number ten has to do with world government. Perhaps that is why God waited ten days to give Jeremiah the message.
That is, Jeremiah, as soon as he had received the answer from the Lord, called to Johanan. Who, after the death of Gedaliah, was a person of the greatest authority, and had the command of the people. To come unto him, and hear what it was. He either called to him vocally and by name; or he sent a proper messenger to him, to meet him at some convenient place, to receive it; and not him only.
"All the captains of the forces which were with him, and all the people, from the least even unto the greatest. They were all convened together, as it was proper they should, to hear the word of the Lord. And the rather, since they all joined in a request to the prophet (Jer. 42:1).
Jeremiah gathered all the people together to hear the message from God. They would each one be without excuse, if they did not do the will of God.
That had chosen Israel and had a favor for that people. And bestowed many blessings on them, and continued in a covenant relation to them. And therefore, what he said should be regarded by them. This preface is made by the prophet, to show that what he was about to say was not of himself, and in his own name. But was from the Lord, and who bore a good will to them. And therefore, whatever he said should be taken in good part, and as what was best for them.
"Unto whom ye sent me, to present your supplication before him": Or, "to cause your supplication to fall before him"; to make it in the most humble and submissive manner. And which carries in it other arguments to engage them to obey the word of the Lord he brought to them. Both because they had sent him to the Lord on this errand, to get a word from him; and by him had entreated him for it, in the humblest manner. The word from the Lord follows:
It is almost as if Jeremiah is explaining to them who they had called upon. He is speaking as the voice of God here. Remember Jeremiah receives his messages from God in his mouth, and then he speaks them.
Acting more like a foreign invader, Ishmael takes "captives" from his own people and leads them out of the land. Ishmael was forced to flee when a military force led by "Johanan" attempted to put down his insurrection out of fear of Babylonian reprisals for his actions.
"I repent": By this God means "I am satisfied with the punishment inflicted if you do not add new offenses".
Repent in this particular instance, means to breathe strongly, pity, or to be sorry. This does not mean that God has sinned. It just means that he pities the plight they have found themselves in. He gives them an option to receive His blessings. They must obey Him and stay in the land. I believe this has a meaning for our day as well. God will bless His children, if they will walk in His ways. Christianity is a condition of the heart. It also is a daily walk. It is extremely important to stay on the path of righteousness after you have begun your walk.
Lest he should revenge the death of Gedaliah upon them, which was a groundless fear (see Jer. 41:18). Or that they should be dealt hardly with by him, and be cruelly oppressed, and not able to live in subjection to him (see Jer. 40:9).
"Be not afraid of him, saith the Lord": Who, being omniscient, knew they were; and, being omnipotent, a greater King than the king of Babylon, the King of king? They had no reason to fear anything from him, since they were under his protection.
"For I am with you to save you, and to deliver you from his hand": From his avenging and oppressing hand. Though they were not to be delivered as yet from subjection to him, or being tributaries to him. Which they might be, and yet dwell in peace and safety.
Fear of anything or anyone in this world is not of God. Fear is the opposite of faith. Put your faith in God and you need not fear what man can do to you. This is good advice for them and for us.
Bestow blessings of goodness upon them, out of pure mercy and compassion to them, and not according to their merits. Or I will cause others to show mercy to them, even the king of Babylon, as follows. God shows mercy to men when he stirs up the compassion of others towards them.
"That he may have mercy upon you": And not avenge the death of Gedaliah. Or any way cruelly oppress them, but show them all the favor they could wish for or expect under such a government. And in such circumstances giving them vineyards and fields, and allowing them to gather the fruits of them, and enjoy them.
"And cause you to return to your own land": This is said, not of the captives in Babylon, as Kimchi and Abarbinel. Since these were not to return till seventy years were ended. And when they did, it was not by the order and direction of the king of Babylon, but of the king of Persia. This is said of those who, from the time that Jerusalem had been besieged, had deserted their houses and fields. But should have liberty to return to them. Or of those who more lately had been carried captive by Ishmael, from the places where they had settled, but should be returned to them again. And live peaceably and comfortably there under the government and protection of the king of Babylon.
God had given the Promised Land to these people. He would bless them in their own land. They should immediately return to their place God had provided for them. This applies to our work in the church as well. We need to work where God has put us to work, not where we choose to work.
Verses 13-19: The prophet gave explicit warning (verse 19), not to go to Egypt where they would be exposed to corrupting paganism.
Or continue any longer in it, but go into Egypt.
"Neither obey the voice of the Lord your God": Or, "so as not to hearken to" or "obey" etc. For they did not say in so many words that they would not obey the voice of the Lord. They had promised they would; but resolving, against his declared will, that they would not abide in the land. But go into Egypt, was interpretatively saying they would not obey his voice.
This would be the most foolish thing they could do. "But" shows there is another side to the promise of God. Blessings would be theirs, if they obey God; but curses, if they do not. Jesus had the right idea when He was obedient to the Father, even unto the death of His body on the cross.
It was all one as if they had said, no, we will not obey the voice of the Lord to continue in our own land. We are determined to go into Egypt, induced by the following reasons.
"Where we shall see no war; either internal, or with a foreign enemy. As both of late in their own land, and which they feared would be again. But promised themselves exemption from both in the land of Egypt, and therefore coveted to dwell there.
"Nor hear the sound of the trumpet": Neither hear of wars nor rumors of wars. Not the sound of the trumpet in the armies of the enemy, or among themselves, to gather together and prepare for battle. Or, as Jarchi thinks, the sound of the trumpet blown by the watchman, giving notice to the people of the approach of an enemy.
"Nor have hunger of bread": As they had while Judea was invaded and Jerusalem besieged, and a foreign army in the land. And though they had no reason to fear this now, yet they thought they should be more out of the danger of it in Egypt, a fruitful country, overflowed by the Nile.
"And there will we dwell; in peace, prosperity, and safety. This was their resolution, to go and abide there; and this their confidence, that such would be their happy state.
Egypt is symbolic of the world. The things mentioned like no war, no sound of trumpet, and bread are all things that satisfy the flesh. The trumpet was blown to assemble the people to worship and to call them to war. They might choose these things over God to please the lust of their own flesh. This would be disobeying God.
A small remnant indeed, a few that were left in the land; who ought therefore to have admired the distinguishing goodness of Providence in preserving them in it. Where they should have continued and made use of their privilege, to the glory of God and their mutual good.
"Thus saith the Lord of hosts, the God of Israel; the Lord of armies above and below, the Lord God omnipotent, and so able to protect them in their land. And who had a peculiar favor to Israel, and stood in a particular relation to them, and therefore would do it, of which they had no reason to doubt. But, disobliging him, what judgments might they expect?
"If you wholly set your faces to enter into Egypt": Are resolved upon it, and are actually engaged in it. Turning their faces from Judea towards Egypt, and obstinately pursuing it, nor can be reclaimed from it. The phrase expresses their resolution, impudence, and obstinacy.
"And go to sojourn there": To be sojourners and strangers there, as their fathers had been before. The remembrance of which should have been enough to set them against going into Egypt any more.
This is choosing the world (Egypt), over God. There are just a few left, but they would be a majority with God. "Set your faces" is an expression that shows stubbornness. They are determined to do this.
That the various judgments following should come upon them.
"That the sword, which ye feared, shall overtake you there in the land of Egypt": That is, the sword of Nebuchadnezzar king of Babylon, which they feared they should fall by in Judea. This should come after them in Egypt, and there overtake them, as it did. Egypt being destroyed by the king of Babylon, as it was foretold it would (Jer. 46:25).
"And the famine, whereof you were afraid, shalt follow close after you there in Egypt": The famine they were afraid would come upon them in Judea, should pursue them, overtake them, seize on them, and cleave unto them in Egypt. Thus, the evils they thought to escape, by moving from one place, should befall them in another. There is no fleeing from the presence, power, and hand of God.
"And there ye shall die": Either by the sword, or by famine, or by pestilence (as in Jer. 42:17).
The way of the world leads to death. Their fear will be real if they do this, because all of the terrible things shall come upon them and they shall die. The wages of sin is death.
Not all that went into Egypt, but all that were resolutely set upon it. That were obstinately bent to go there, and did go, contrary to the express command of God. For otherwise there were some that were forced to go against their wills, as Jeremiah, Baruch, and no doubt others.
"They shall die by the sword, by the famine, and by the pestilence": Three of the Lord's sore judgments. Some should die by one, and some by another, and some by a third. All should die by one or the other.
"And none of them shall remain or escape from the evil that I will bring upon them": That is, none of those who willfully, and of their own accord, went down to Egypt. They all perished there, none could escape the hand of God, or the evil he determined to bring upon them. Which is to be understood of the above judgments.
The sad part of this is these are God's people. It does look like they would learn. These are the very same things that came on the disobedient here in Judah of whom they were the remnant.
(See Jeremiah 42:15).
"As mine anger and my fury hath been poured forth upon the inhabitants of Jerusalem": Like a large hasty shower of rain. Or rather like melted metal, which suddenly and swiftly runs, and spreads itself, and burns and consumes with a violent heat. Such was the wrath of God on Jerusalem, in the destruction of it by the Chaldeans.
"So shall my fury be poured forth upon you, when ye shall enter into Egypt": As soon as they had well got there, quickly after they were settled there. For it was in the time of the then present king of Egypt, Pharaoh-hophra, and by the present king of Babylon, Nebuchadnezzar. That the destruction of Egypt was, in which these Jews suffered.
"And ye shall be an execration, and an astonishment, and a curse, and a reproach": Men should be astonished at the hand of God upon them, reproach them for their sins. And when they made any imprecation on themselves, it would be in this form, if it be so, let the same calamities come upon me as upon the Jews in Egypt.
"And ye shall see this place no more": And so their case would be worse than their brethren in Babylon. Who, after a term of years were expired, would return to their own land, which these would never see anymore.
For a believer to choose to go back into the world is a very serious sin. They had seen the terrible destruction God had poured out on Jerusalem. He says if they choose to go to Egypt against His wishes, it will be worse for them than the destruction in Jerusalem. The word that "execration" was translated from means curse. The curse of God would be horrible for them to bear and for others to see.
Or, "unto you"; by the mouth of the prophet; or, "against you". That which was contrary to their inclination and will, as follows.
"Go ye not into Egypt": This was the express command of God.
"Know certainly that I have admonished you this day": Not to go into Egypt: or, "have testified unto you". The will of God concerning this matter; and therefore, they could not plead ignorance.
Egypt is forbidden to them, because in this instance, it symbolizes the unsaved world. The main thing is to obey the Word of God. God had sent Joseph to Egypt for a purpose. He even sent the baby Jesus to Egypt for a purpose. Neither of them stayed in Egypt. They did not choose to go there. They went because God sent them. These people's ancestors have been delivered from Egypt. It would be a sin to return to Egypt.
Did not honestly and faithfully declare their intentions. They said one thing with their mouths, and meant another in their minds. They pretended they would act according to the will of God, as it should be made known to them by him, when they were determined to take their own way. Some render it, "ye have deceived me in your hearts"; the prophet, so Kimchi; by that which was in their hearts, not declaring what was their real intention and design. Or, "ye have deceived your souls"; you have deceived yourselves and one another. I have not deceived you, nor the Lord, but you have put a cheat upon your own souls. Or, "you have used deceit against your souls"; to the hurt of them, to your present ruin and everlasting destruction.
"When ye sent me unto the Lord your God": The prophet did not go of himself, they desired him to go.
"Saying, pray for us unto the Lord our God": To be directed in the way they should go. So that the prophet did nothing but what they desired him to do.
"And according to all that the Lord our God shall say, so declare unto us, and we will do it": They pressed him to a faithful declaration of the will of God to them, and promised they would act according to it. Now he had done all this. He had been with God, prayed unto him as they requested, and had brought them his mind and will, and made a faithful relation of it. Yet they did not attend to it; so that the deceit was not in him, but in them.
They were hypocrites who already desire Egypt.
"Dissembled" is taken from a word that means deceived, vacillate, or stray. It appears they had already decided in their hearts what they would do, they just wanted God to approve their plan. They had tried to deceive Jeremiah. They had no intention of doing God's will, they just wanted approval to do their will. Isn't that like many Christians?
The whole will of God, and had not kept back anything from them.
"But ye have not obeyed the voice of the Lord your God": Or, "ye will not obey". The prophet knew they would not obey the command of the Lord not to go into Egypt. Either by his conversation with them during the ten days the answer of the Lord was deferred, by which he plainly saw they were determined to go into Egypt. Or by their countenances and behavior, while he was delivering the Lord's message to them. By what he observed in them, he knew that which was said was not agreeable to them, and that their mind was to go into Egypt. Or he had this, as others think, by divine revelation. Though without that he knew the cast of this people, and what a rebellious and disobedient people they were, and had been. Never obeying the voice of the Lord.
"Nor any thing for which he hath sent me unto you": Not any one particular thing respecting this present affair. Nor indeed any of his prophecies had they regarded, with which he had been sent to them before.
They should have immediately gone back to Jerusalem and the surrounding area where God had them in the beginning. They did not obey God. They have willingly chosen the world over God. Worse than that, they had been in His holy city and left. This is the same thing as a person who accepts Christ as their Savior, and then goes back into the world.
Or, "in knowing know". They might assure themselves of this, that it would certainly come to pass, and most justly and deservedly. Since it was at their own request the prophet sought the mind of the Lord for them, and had faithfully related it to them, and they had promised to observe it. Wherefore, should they go into Egypt, as their inclination seemed to be entirely that way, they must expect what follows.
"That ye shall die by the sword, by the famine, and by the pestilence": By one or other of these, or all of them. Some by one, and some by another, as before threatened. Evils they thought to escape by going there, but which should surely follow them, and overtake them.
"In the place whither ye desire to go and to sojourn": That is, in Egypt, to which they had a strong inclination. Where they greatly desired to be, pleased themselves with the thoughts of, and which they chose of their own will and pleasure for their habitation.
The punishment for their disobedience is set. They will die. Sin brings death if not repented of. They have chosen a life of sin. They have sealed their own doom. They have no one to blame, but themselves.
Verses 1-7: "When Jeremiah had made an end of speaking": The incorrigible, disobedient leaders accused him of deceit and forced Jeremiah and the remnant to go to Egypt, despite the fact that all his prophecies regarding Babylon had come to pass. In so doing, they went out of God's protection into His judgment, as all who are disobedient to His Word do.
"Johanan" and the other officers continue the sins that had brought the fall of Jerusalem, they disregard the prophet, charge him and Baruch with treason (38:4), and make Jeremiah a prisoner by taking him and Baruch to Egypt with them.
The princes and the people, the whole body of them, who had desired the prophet to seek the Lord for them. And whom he called together to relate his answer, and declare his will (see Jer. 42:1). They heard him out, and that was as much as they did. For as soon as he had done, they rose up and contradicted him. However, he faithfully declared:
"All the words of the Lord their God, for which the Lord their God sent him to them, even all the words": Which are related in the preceding chapter, which were the words of the Lord, and so ought to have been regarded. Rather, they were the words of their God, whom they professed. Which he had sent his prophet to declare unto them. And who had kept back nothing, but had made known the whole truth. He had told the truth, and nothing but the truth, and all the truth.
In the last lesson, they had promised Jeremiah that whatever message he gave them from God, they would follow it completely. Now God has spoken through Jeremiah a message that is not pleasing to them at all. The words were not Jeremiah's, but God's.
These captains belonged to the party who had all along resisted Jeremiah's counsels, and had led Zedekiah astray. Now however that events had proved that the prophet's counsels had been wise and true, they cannot for shame find fault with him. But they affirm that he is under the influence of Baruch, a traitor who has sold himself to the Chaldaeans, and seeks only the hurt of the people.
We see since they did not get the answer they wanted, they are saying God did not send the message. Why did they come to Jeremiah in the first place if they did not believe him to be a truthful prophet? They proclaimed Jeremiah a false prophet when they said he spoke falsely. It seemed there was a handful of proud men speaking for all of them. They should have been aware that Jeremiah's unpopular prophecies about Judah and Jerusalem had come true. They have no reason to doubt him now except they do not like the message he gave them. The leaders had already made up their minds to go to Egypt before Jeremiah prayed. They did not accept his warning because it went against their own desires.
Verses 3 and 6: "Baruch": The faithful recorder of chapter 36 was still with Jeremiah, kept safe as God promised him at least 20 years earlier (45:5; compare 605 B.C. in verse 1).
First, they charge the prophet with a lie, and deny his mission from the Lord. And now to lessen the prophet's crime they charged him with, they lay the blame on Baruch, as if he, out of ill will to them, had instigated the prophet to deliver such a message. Which is not at all likely, that he could be prevailed upon by a younger person, and his secretary, to take such a step. Nor can it be thought that Baruch should have any interest to serve by it. And, besides, both he and the prophet were too good men. The one to instigate, and the other to be instigated, to declare a falsehood in the name of the Lord.
"For to deliver us into the hand of the Chaldeans, that they might put us to death, and carry us away captives into Babylon": Either that he or the prophet might deliver them into the hands of the Chaldeans, to be put to death by them, or be carried captive. Which is not at all probable, it being inconsistent with that piety and humanity which were conspicuous in them both. And with their conduct, who chose rather to abide in their own land, with this small and despicable handful of people, than to go and live in the court of Babylon. Where good care would have been taken of them.
Their fear of the Chaldeans was greater than their fear of God. Baruch had been a close friend of Jeremiah's. He had acted as secretary to Jeremiah when he wrote the prophecies down. There are two apocryphal books which have been attributed to the pen of Baruch. Just why Baruch was thought to be for the Chaldeans is uncertain. Even if he was, Jeremiah would not be influenced because he is a prophet of God. Jeremiah's instructions do not come from man but God. I believe this was just another excuse because they wanted to go to Egypt.
The generality of them, at least, all agreed together, were of the same mind, and in the same sentiment.
"Obeyed not the voice of the Lord, to dwell in the land of Judah": It was the command of the Lord they should dwell there, and not go into Egypt. But they would not believe this was the voice of the Lord, only a scheme concocted between the prophet and Baruch. Or which the former was instigated to deliver as the word of the Lord by the latter, and therefore would not give heed unto it. Though the truth of the matter was, it was contrary to their inclination and resolution. Therefore, though they had reason to believe it was the will of God they should abide in their own land. Yet they were determined they would not, but go into Egypt, as they did.
They did exactly what they had sworn they would not do. They went against God's wishes. They would not live in Judah as the LORD had commanded them to.
Who were united in their resolution to go into Egypt, contrary to the declared will of God.
"Took all the remnant of Judah, that were returned from all nations whither they had been driven, to dwell in the land of Judah": Both such who were left in the land, when the rest were carried captive into Babylon. More particularly mentioned in (Jer. 43:6). And those, who upon the invasion of the land, and siege of Jerusalem, had fled to other countries, but now were returned from thence, in order to settle in it. Having heard that a governor from among the Jews was appointed over it; as from Moab, Ammon, Edom, and other countries (see Jer. 40:11). These, some of their own accord, others through persuasion, and others by force, went along with, or were taken and carried by the above captains into Egypt.
Johanan was their leader and this time is leading them to destruction. It is so dangerous to listen to anyone who discredits the Word of God. God's Word is absolute Truth. We must know enough of God's Word so we cannot be fooled into following a false prophet.
This, according to the supplement of our version, explains who they were that were taken into Egypt. Persons of every sex, age, and rank. Though rather these words design and describe persons distinct from the former that came out of other countries (see Jer. 41:10).
"And every person that Nebuzar-adan the captain of the guard had left with Gedaliah the son of Ahikam the son of Shaphan": Even the poor of the land to till it. And to whom he gave fields and vineyards, and committed them to the care and government of Gedaliah, when the rest were carried captive to Babylon. And now these, in some way, may be said to be carried captive by their own brethren into Egypt.
"And Jeremiah the prophet, and Baruch the son of Neriah": Whom they forced with them, partly to punish them, and partly to give countenance to their conduct. But not without the will of God, who so ordered it in his providence. That they might have the prophet with then, to reprove them for their sins, and warn them of their danger and ruin, and so leave them inexcusable.
They were just like sheep headed for the slaughter. They were all following Johanan. All of those who had been spared from Ishmael, were now following Johanan to their deaths. God will not force them to believe Him. He will let them of their own free will, choose the world over Him.
They set out from the habitation of Chimham, where they were (Jer. 41:17). And proceeded on their journey, till they entered the land of Egypt.
"For they obeyed not the voice of the Lord": To continue in Judea, and not to go into Egypt. And though the prophet of the Lord, who was with them, might, as they went along, advise them to go back, they regarded him not but still went on.
"Thus came they even to Tahpanhes": The same with Hanes (Isa. 30:4); and might be so called, as here, from a queen of Egypt of this name (1 Kings 11:19). The Septuagint version, and others after that, call it Taphnas. It was a seat of the king of Egypt, as appeals from (Jer. 43:9); and no less a place would these proud men stop at, or take up with, but where the king's palace was.
They all did exactly what the LORD told them not to do. They went into Egypt. Tahpanhes was a city at the Egyptian frontier. They would not go further into Egypt until the Pharaoh sends a welcoming committee.
Verses 8-13: Jeremiah placed large stones near "the entry of Pharaoh's house", representing the foundation of the "throne" that "Nebuchadnezzar" would establish when he invaded Egypt. The Jewish refugees could not avoid God's judgment simply by changing their geographical location, because the Lord's sovereignty extends everywhere.
Jeremiah 43:8 "Then came the word of the LORD unto Jeremiah in Tahpanhes, saying,"
Where he was with the rest the captains as he was carried there with them. And as soon as he and they had got here, the word of the Lord came unto him, declaring the destruction of this place, and of the whole land.
Notice that Jeremiah went with them to keep bringing messages to them from God. They probably forced Jeremiah to go along, but really it was the will of God for Jeremiah to go to prophesy.
Verses 9-13: "Take great stones": Stones, placed in the mortar of the brick pavement in the courtyard entrance of the Pharaoh's house, signaled the place where the conquering king of Babylon would bring devastation on Egypt and establish his throne. This was fulfilled in an invasion (ca. 568/567 B.C.).
"Tahpanhes", a frontier town in the eastern delta area, was the location of a state building or governor's residence used by the Pharaoh on his visits. A paved area in front of the entrance to the official building, discovered by Sir Flinders Petrie, may have been the scene of the activities described here.
The hiding of the stones perhaps, has something to do with the hidden time of God's judgement against them. All of Judah sees Jeremiah hide the stones. These stones will be a witness against these disobedient children of God. The stones will be there until all of the prophecies against this people are fulfilled.
Verses 10-11: This prophecy was once cited by critics as an example of unfulfilled prophecies in the Bible. However, a text found in the British Museum indicates that Nebuchadnezzar did actually invade Egypt during the reign of Pharaoh Amasis of Egypt's Twenty-sixth Dynasty (568-525 B.C.).
As all men are by creation, and as he was in a very eminent sense. Being an instrument in his hand of executing his designs, both on the Jews and other nations. Him he would send for, and take to perform his counsel. Secretly work upon and dispose his mind to such an undertaking, and lay a train of providences, and, by a concourse of them, bringing him to Egypt to do his will.
"And will set his throne upon these stones that I have hid": Which he had ordered the prophet to hide, and which he did by him. Signifying, that the king at Babylon should come with his army against this city, and should take it, and set up his throne, and keep his court here.
"And he shall spread his royal pavilion over them": His tent; he shall place here his beautiful one, as the word signifies. This should be set up where these stones were laid, as if they were designed for the foundation of it, though they were only a symbol of it. And would be a token to the Jews, when accomplished. Of the certainty of the divine foreknowledge, and of prophecy, with respect to future events. Even those the most minute and unforeseeable.
The very people they had been afraid of, will now follow them into Egypt where they had gone to find safety. There is no safety in the world. The only true security is in God. Nebuchadnezzar's conquest of Egypt occurs for more than one reason. One reason of course, is to fulfill this prophecy. The other is because Egypt is an idolatrous nation. Judgement begins at the house of God, as it did in Judah, but it extends to all who are disobedient to God. Egypt's worship of false gods was a constant hurt to God.
Here is a reading from "Cetib", or textual writings, "when it cometh, it shall smite". Which Kimchi rightly interprets of the camp or army of Nebuchadnezzar. And the "Keri", or marginal reading is, "when he cometh, he shall smite". That is, the king of Babylon. Both are to be received: when Nebuchadnezzar should come with his army to Tahpanhes, he would not only take that, but go through the land of Egypt, and subdue and destroy the inhabitants of it, all that dwelt in it. Sojourners as well as natives. And so, the Jews that were come hither to dwell, against the express command of God, to whom this prophecy was delivered, and to whom it has a particular respect.
"And deliver such as are for death to death": Who are appointed to death, either by pestilence or famine. That is, he shall oblige them to flee to, or block them up in places where they shall perish by one or other of those.
"And such as are for captivity to captivity": Such as are designed to be carried captive, these shall be taken by him, and carried captive into Babylon, and the provinces of it.
"And such as are for the sword to the sword": Who are destined to fall by the sword, these should be slain by the sword of Nebuchadnezzar, and his soldiers. So that, what by one way or another, a general destruction should be made.
This is the very same punishment God had Nebuchadnezzar to bring on Judah and Jerusalem. God is no respecter of persons. For the same sin, the punishment is the same.
The change of person is full of significance. Jehovah Himself kindles the fire which is to destroy the temples of the gods of Egypt, and the Chaldean king is but His instrument.
"As a shepherd putteth on his garment": A very simple and easy task describes how quickly and easily Nebuchadnezzar will conquer Egypt.
This kindling of fire in the houses of the false gods is to do away with them. This is very similar to what happens to the earth when the wrath of God is poured out on it. It is no problem for a shepherd to wrap himself in his garment. It will be no problem for Nebuchadnezzar to take Egypt.
"Images of Beth-shemesh": Hebrew "house of the sun". This refers to a temple for the worship of the sun. Located north of Memphis, east of the Nile, these images were said to be 60-100 feet high.
God is a jealous God. He will have Nebuchadnezzar to destroy the false gods of Egypt and burn them up. The Babylonians had their own false gods. They did not recognize Egypt's false gods, so they destroy them. At a later time, God will destroy Babylon's false gods too.
"The word that came": The unrelenting iniquity of the Jews called for yet another prophecy of judgment on them in Egypt.
"Migdol" may be identified with the Magdali mentioned in the Amarna Tablets of ancient Egypt. "Noph" is a variant of Moph, the Hebrew name of Memphis, the foremost city of lower (or northern), "Egypt". "Pathros" was a general designation of upper (or southern), Egypt. The Jews apparently dispersed throughout Egypt quickly.
In the last lessons Jeremiah had warned them not to go to Egypt, or the wrath of God would descend upon them. We see they have defied the warnings and went to Egypt anyhow. The names above are just some of the cities in Egypt where they are living. I want to say one more time, Egypt is a type of the world. The message for Christians in this is to stay in the city of God. Do not go back into the world after you are saved.
Verses 2-6: The prophet summarized what had occurred in Judah as a basis for what he predicted coming on the refugees in Egypt.
In which manner, the prophecies of this book are frequently prefaced (see Jer. 42:15).
"Ye have seen all the evil that I have brought upon Jerusalem, and upon all the cities of Judah": They saw it with their own eyes; they could not but serve it in their minds. They had an experimental knowledge of it. They suffered it in part themselves, and must be convicted in their own consciences that it was from the hand of the Lord:
"And, behold, this day they are a desolation, and no man dwelleth therein": Lie waste, at this very time. The walls are broken down the houses are demolished and the goods in them carried off. There are no inhabitants left, or very few, to rebuild the cities, till the land, and dwell therein.
There was no doubt from even the Chaldeans that this was a judgement of God. God had warned them over and over through Jeremiah to stop worshipping false gods, but they continued their evil ways. God finally poured his wrath out upon his people. Really God was not at fault for this. The people brought it on themselves because of their unfaithfulness.
As they were eye-witnesses to the effect, so it was nothing but their unbelief that made them strangers to the cause. For God by his prophets had told them that the great moving cause was their paying a Divine homage to idols. The sin of which is aggravated from this, that they were as much strangers to the idols, as to the people with whom they joined in the worship of them. Neither they nor any of their fathers having had any experimental knowledge of what they had done or could do for such as adored them.
We have spoken so many times in these lessons about the Jews being the wife of God symbolically. The worship of other gods is like an unfaithful wife. This is spiritual adultery. Just as a jealous husband will not tolerate an unfaithful wife, God will not tolerate unfaithfulness from his chosen people. The burning of incense in the temple of God symbolized the rising of the prayers of saints to heaven. You can see why burning incense to false gods would be so bad.
As many as he raised up, and employed in the work and service of prophesying. And these were many. And as many as they were, he sent them, one after another, to warn of their sin and danger. But all to no purpose; which was a further aggravation of their wickedness.
"Rising early, and sending them": Was very early in his messages to them; gave them timely warning, and let slip no opportunity of admonishing them. And this he did constantly (see Jer. 7:13).
"Saying, Oh, do not this abominable thing that I hate": All sin is abominable in itself, and hateful to God, especially idolatry. And therefore, should not be done. It should be abominable to men, and hateful to them, because it is so to God. And after such a remonstrance as this, to commit it must be very aggravating and provoking.
Jeremiah had not been the only prophet that God had sent to warn them. Jeremiah was one that stayed and prophesied to them for about 40 years. They could not say they were not warned. They did not accept Jeremiah's message because it was not a message of prosperity. They did not want the truth. They wanted to hear something that would tickle their ears.
To the prophets sent unto them. They wouldn't listen to God by the prophets. To the words of his mouth, particularly to the above pathetic reasoning with them. At least, if they heard the words said, they did not attend unto them. They had not such an effect upon them, nor were they concluded upon by them.
"To turn from their wickedness, to burn no incense to other gods": To turn from their sins in general, and from their idolatry in particular. One instance of which is given "incense", and which is put for the whole of idolatrous worship.
They had ears to hear, but they did not hear. They heard words and did not accept Jeremiah's warning to them.
Like melted metal, scalding lead, liquefied pitch, or anything of a bituminous and sulfurous nature. Which spreads, is consuming, and very intolerable (see Jer. 42:18).
"And was kindled in the cities of Judah, and in the streets of Jerusalem": Which, like a fire, burnt up and destroyed these cities. Particularly the large and spacious city of Jerusalem.
"And they are wasted and desolate, as at this day": Now lie in ruins in those days, as may be seen by everyone. The thing is notorious; this was their present case; they had become desolate, and so continue.
They should have learned from the very recent destruction of Jerusalem and Judah. This is another warning to learn from the past. I personally believe that is why it is so important to read the Old Testament as well as the New. The modern Christian can find signs we need to heed. This Scripture says it well.
1 Corinthians 10:11 "Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come."
Verses 7, 9-10: Incredibly, after being spared death in Judah, they pursued it by their sin in Egypt.
Verses 7-8: Parents', idolatry had brought tragic consequences into the lives of their children. Sin often has a multigenerational impact.
What prudence can guide you to do such actions as these, by which you cannot hurt God, but yourselves only? You are now but a few of many. What love have you for your country, in taking courses which will certainly tend to the utter extinction of those few? So as there shall be neither man, nor woman, nor child, nor suckling remaining of all the Jews.
"Therefore" connects this verse to the verse before. Because of their great sin they have willfully committed, God has destroyed Judah. This remnant could have been saved if they would have obeyed the LORD, but they chose to disobey God. They have sinned to the destruction of their own souls.
Their sinful actions, particularly their idolatry, by worshipping images, the works of men's hands. And though it was the queen of heaven they worshipped, which their hands made not, yet it was before images they did that. Besides, the things they did to her were the worlds of their hands, as sacrificing, pouring out drink offerings, and as follows.
"Burning incense": Which they did, not only to her, but;
"To other gods in the land of Egypt": Where they were very numerous.
"Whither ye be gone to dwell": Against the express will and command of God.
"That ye might cut yourselves off": As from the worship of God. So, from being his people, and from being under his care and protection. And from all privileges temporal and spiritual.
"And that ye might be a curse and a reproach among all the nations of the earth?" Not that this was their view, and design. But this was the event so it was, that they were looked upon as an accursed people of God and man. And their names were taken up for a proverb and a reproach everywhere.
These were God's chosen people to bring a blessing upon the entire earth through Abraham.
Genesis 26:4 "And I will make thy seed to multiply as the stars of heaven, and will give unto thy seed all these countries; and in thy seed shall all the nations of the earth be blessed;"
It is such a shame that all nations were to be blessed through them (and in verse 8 above), we see curses by them. They were God's example on the earth and they have failed.
And what judgments it brought upon them. Meaning not their more remote ancestors in the wilderness, and the idolatry they committed, and the punishment inflicted upon them for it. But more near, such who lived a little before the destruction of Jerusalem, and whose sins had brought on that. And therefore, could not be easily forgotten by them. Or, if they were forgotten, it argued great stupidity.
"And the wickedness of the kings of Judah, and the wickedness of their wives": By whom they were drawn into idolatry, particularly Solomon.
"And your own wickedness, and the wickedness of your wives, which you have committed in the land of Judah, and in the streets of Jerusalem?" Where they had built altars, and worshipped strange gods. They, and their wives, as well as those who were carried captive. And which were the cause of all those evils that came upon them. These, being recent things, could not be forgotten by them. Or however should have been remembered, and that so as to have deterred them from going into such practices again, as they now did in Egypt.
This is a very sad thing that they had sinned so much, they did not even recognize the fact that they were sinning. This seems that from the least to the greatest were all caught up in sin. Wives, usually set a standard of righteousness for their families. They teach their children righteousness as well. The sin had gotten so bad, even they were involved.
Not contrite under a sense of their sins, nor truly penitent for them. Not humbled before God nor man, so as to acknowledge them, mourn over them, and forsake them. The Targum is, "they cease not unto this day;" that is, from committing the same things. Which shows they had no true humiliation and contrition for them. This is to be understood, not of the Jews in Babylon only, but chiefly of those in Egypt.
"Neither have they feared": The Lord; neither his goodness nor his judgments. Or served and worshipped him with reverence and godly fear, as became them.
"Nor walked in my law, nor in my statutes, that I set before you, and before your fathers": A full proof of this that they neither had true repentance for their sins, nor the fear of God in their hearts. For, had they, these would have led them to obedience to the divine will.
They had been a proud, stiff-necked people. They were the opposite of humble.
James 4:6 "But he giveth more grace. Wherefore he saith, God resisteth the proud, but giveth grace unto the humble."
God was trying to teach them that to be His children was a daily walk. They must remain faithful to Him.
Verses 11-14: Ironically, the Jews taken to Babylon were weaned from idolatry and restored to their land; those taken to Egypt for their obstinate idolatry, perished there.
Because of these sins of idolatry, impenitence, and disobedience.
"I will set my face against you for evil": To bring the evil of punishment upon them, for the evil of sin committed by them. This the Lord determined with himself, and resolved to do. Which the phrase, "setting his face against them", is expressive of, by way of retaliation for their setting their faces to go down to Egypt. As well as of his wrath and indignation against them.
"And to cut off all Judah": Not the whole tribe of Judah; not those that were in Babylon. Which were by far the greatest number of that tribe; but those that were in Egypt.
God is a holy God. He cannot look upon sin, without burning it up. This is the situation here. Judah had to be destroyed because of their unrepented sin.
Such as remained of that tribe in the land of Judea after the captivity: but not all of them.
"That have set their faces to go into the land of Egypt to sojourn there": Who were bent upon going there, notwithstanding all the protests made to them to the contrary. And were gone there, and were now actually sojourners there this describes such persons who willfully, and of their own accord, went there. And makes an exception those who were over-persuaded or over-powered to go along with them.
"And they shall all be consumed, and fall in the land of Egypt": Not by natural death, one after another; but by the judgments of God, as follows.
"They shall even be consumed by the sword and by the famine": By the sword of the king of Babylon; and by famine, occasioned by a foreign army and sieges.
"They shall die; from the least even unto the greatest, by the sword and by the famine": Which is repeated for the confirmation of it, and to express the universality of the destruction. That it should reach to persons of every age, state and condition, rank and degree, young and old, high and low, rich and poor.
"And they shall be an execration, and an astonishment, and a curse, and a reproach" (see Jer. 42:18).
God had given them another chance when he destroyed the land of Judah and Jerusalem. They did not learn from the experience. They will now face the same curse of God for their sin as Judah did.
Or "visit"; in a way of wrath and vengeance. Meaning not the native inhabitants of Egypt; though these should be punished, and in whose punishment the Jews would be involved. But here it means the Jews that dwelt in Egypt, who went there contrary to the will of God, and settled there.
"As I have punished Jerusalem, by the sword, by the famine, and by the pestilence": Signifying that the same punishment that came upon the inhabitants of Jerusalem, and other cities of Judea, should come upon these Jews in Egypt. And as sure as they came upon them; even those which they thought to have escaped, by leaving Judea, and going to Egypt.
It seems so strange, if God is going to totally destroy them that He would still be telling them what was coming. I believe even at this point, if they had returned out of Egypt, God would have saved them. God is longsuffering.
2 Peter 3:9 "The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance."
"For none shall return but such as shall escape": A small number (verse 28), who fled before the arrival of Babylonian armies were spared.
This is still pleading with them to go back home to where God put them before it is too late. After His wrath falls, it will be too late.
"Wives": The idolatry apparently began with the women.
"Burned incense": Which was a rite God appointed to be used in his worship. And is here put for the whole of religious worship, which was given to idols by the Jewish women. This their husbands knew of, and winked at, and did not restrain them from it as they should. They seem to be themselves irreligious persons, a sort of atheists, who had no regard for the true God. Nor any other gods, and cared not who were worshipped.
"And all the women that stood by": The wives of the men that stood by their husbands, and other women that stood and heard Jeremiah's sermon. And were conscious to themselves of being guilty of what they were charged with by him.
"A great multitude, even all the people that dwelt in the land of Egypt, in Pathros": In that part of Egypt so called, which was Thebais. Here it seems Jeremiah was with that part of the people that took up their residence there. And by this it appears there was a large number of them. Men and women, and who were all become idolaters, or connivers at and encouragers of.
"Answered Jeremiah, saying": One in the name of, the rest made a reply.
Verses 16-18: The people's view of reality was so twisted that they believed Josiah's reforms that had put an end to pagan practices were the cause of the calamity that had befallen them. They were disloyal to the Lord because they were convinced that the pagan gods could protect them in a way that He could not.
Which they did not believe that it came from the Lord, but was a device of the prophet's, and a lie, (as in Jer. 43:2). And if it did come from the Lord, their impudence was risen to such a pitch, that they were determined not to regard it.
"We will not hearken unto thee": To thy words; either to thy exhortations, reproofs, or menaces, even though thou comest and speakest in the name of the Lord. This, and what follows, is an unparalleled instance of the pride, obstinacy, enmity, and rebellion of the carnal mind against God.
This is speaking of total rejection of the Word of the LORD. This is just about the worst sin a person can commit. This is total rejection of God's message. They have openly committed spiritual adultery by burning incense to false gods. The men and the women are guilty.
Verses 17-19: Queen of heaven" (see note on 7:18). The Jews' twisted thinking credits the idol with the prosperity of pre-captivity Judah, further mocking the goodness of God.
These daring sinners do not attempt excuses, but declare they will do that which is forbidden. Those who disobey God, commonly grow worse and worse, and the heart is more hardened by the deceitfulness of sin. Here is the real language of the rebellious heart. Even the afflictions which should have parted them from their sins, were taken so as to confirm them in their sins. It is sad when those who should quicken each other to what is good, and so help one another to heaven. Harden each other in sin, and so ripen one another for hell. To mingle idolatry with Divine worship, and to reject the mediation of Christ, are provoking to God, and ruinous to men. All who worship images, or honor saints, and angels, and the queen of heaven, should recollect what came from the idolatrous practices of the Jews.
This is just choosing to worship a false god for advantages they think they will receive from them. They chose this evil queen over God. They are not interested in the message Jeremiah brings them from God. They are like the people of our day who want a feel good religion. They are doing whatever is pleasing to their own flesh. They are so blind they do not realize their food came from God. They gave this false goddess credit for providing their food.
This form of worship, characterized specially by its offerings of crescent-shaped cakes, would seem to have been the dominant fashion of the idolatry of the time (see Jer. 7:18). The men who felt themselves condemned by the prophet's words vindicated their line of action. They had practiced this worship of old, and would practice it still. And they set their experience of the prosperity of those past days against the prophet's picture of the evil that had followed.
"And to pour out drink offerings to her": Another part of worship they performed to her but for a while left off. And from that time they say:
"We have wanted all things, and have been consumed by the sword, and by the famine": Wanted all the necessaries of life, meat and drink, and clothing and a habitation to dwell in. And multitudes were destroyed by the sword of the king of Babylon. And others perished with famine during the siege. These evils they imputed to their cessation from idolatry, when it was the very thing that brought them on them.
They did not realize that the problems they were having now was in punishment for worshipping false gods like the queen of heaven. This queen is like all the idols, she is a nothing. She can do nothing to help them. The worship of this queen would bring nothing but hopelessness. We might take a lesson from this on idolatry. There is only one God. Jesus is the only mediator. To seek help through another would be sin.
The "queen of heaven" refers to a fertility goddess, either the Babylonian Ishtar of the Canaanite Asherah. Worshippers offered "cakes" in her image to gain her favor and blessing. Women believed these female deities would bless them with the ability to bear children.
This is just explaining that the husbands were in one accord with their wives burning incense to this false queen of heaven. The sad thing in all of this is that I see our society today. The society as a whole has decided to follow the false god of the flesh. You just need to turn on the television for a moment to see this is true. The men and the women are caught up in worship that is not holy but pleasing to themselves.
Verses 20-23: Jeremiah set the record straight, saying the idol was not the source of their prosperity, but it was the cause of their calamity.
Immediately, being influenced, directed, and assisted by the Spirit of God. Though what he says, in (Jer. 44:21); he does not declare as coming from the Lord. But what was upon his mind, and was a full refutation of all that had been said. And which he delivered;
"To the men, and to the women, and to all the people which had given him that answer": In which they all agreed, though delivered by one. And to which he made a reply.
To false gods, to the queen of heaven, to the host thereof.
"Ye, and your fathers, your kings, and your princes, and the people of the land": On which account they pleaded the ancient past, authority, and the general consent of the people, as on their side. Which the prophet allows; but it all signified nothing.
"Did not the Lord remember them, and came it not into his mind?" Either the incense they offered up to strange gods, or the persons that did it? Did he take no notice of these idolatrous practices, and of these idolaters? He did; he laid up these things in his mind. He showed a proper resentment of them, and in due time punished for them.
God is not like man. He does not forget anything. They were not unfaithful just once. It was a way of life with them.
Whatever evil comes upon us, it is because we have sinned against the Lord. We should therefore stand in awe, and sin not. Since they were determined to persist in their idolatry, God would go on to punish them. What little remains of religion were among them, would be lost. The creature-comforts and confidences from which we promise ourselves most, may fail as soon as those from which we promise ourselves least. And all are what God makes them, not what we fancy them to be. Well-grounded hopes of our having a part in the Divine mercy, are always united with repentance and obedience.
They had broken the heart of the LORD. He loved them so much, but they did not return His love. An abomination is a revolting sin. The land is desolate because of their sin. The terrible thing about all of this is, I see a picture of our land in this. There is sin and abomination everywhere you look. The very same sins that Sodom and Gomorrah were destroyed for, are present in our land. How long will it be before God cannot bear our unfaithfulness?
Not to Jehovah, but to the queen of heaven. Which they owned they did, and determined they would. Asserting it was better with them when they did it than when they omitted it. For which reason the prophet particularly mentions it, and assigns it as the cause of the present ruin and destruction of their land, city, and temple.
"And because ye have sinned against the Lord": By worshipping idols; all sin is against the Lord, but especially idolatry.
"And have not obeyed the voice of the Lord": By his prophets, who cautioned them against idolatry and reproved them for it. And told them what would be the consequence of it. But this they hearkened not unto, which was an aggravation of their sin.
"Nor walked in his law": The moral law, according to it; which is a rule of walk and conversation.
"Nor in his statutes, nor in his testimonies": As not in the moral law, so neither in the ceremonial law, and the rites of that, nor in the judicial law. And the testifying of the will of God in either of them.
"Therefore this evil is happened unto you, as at this day": That is, the desolation on their land, as in (Jer. 44:23).
This is an indictment on them but also on us. God does not bring punishment on anyone unprovoked. They have deliberately continued to walk in their own ways. They have rebelled against God.
Verses 24-30: Jeremiah's ministry concludes with the relationship between God and His people still broken, awaiting the future restoration.
Jeremiah repeated the doom (stated in verses 11-14).
To all the people in general, and to the women in particular. Who had a principal concern in these idolatrous practices.
"Hear the word of the Lord, all Judah that are in the land of Egypt": All of the tribe of Judah that were in Egypt. Not in Pathros only, but in other parts of Egypt. This distinguishes them from those of Judah that were in Babylon, and in other provinces. And tacitly points at their sin in going to Egypt, which was the leading step to then fresh acts of idolatry they had been guilty of. These are called upon to hear the word of the Lord. What the prophet had said before was what was upon his mind without immediate inspiration. Or as a direct message from the Lord.
The women were specifically mentioned here because they had burned the incense to this false queen of heaven. He reminds them also that they are in Egypt where the LORD had specifically told them not to go.
They think nothing of breaking the vows that they and their fathers had made to God. Jeremiah is saying, you surely will perform your vows to this false queen of heaven. It is implied by him that they would receive their punishment from the LORD. This would be their reward for the evil they had done and said.
Seeing you are so fixed and peremptory, God is as resolved as you are. And as you think you must be religious to your wicked vows, so be assured God will be as religious to his oath. Because he can swear by no greater, he hath sworn by himself (Heb. 6:13-17). There shall not any be left of the Jews that are in Egypt, to swear;
"The Lord God liveth": For it should seem that the Jews yet retained something of the religion of their country, and sware by the name of the living God, according to the precept (Deut. 6:13; 10:20). God threatened there should be none of them left alive to do it. He would not have his holy name polluted by those mouths that had been used to bless idols.
Up until this time, the LORD had not left them, they had left the LORD. He had been still trying to reason with them. Now He is through reasoning with them. There is no greater name than the name of the LORD. The reason that no one will say, "The LORD liveth", is because they will all die.
To bring the evil of punishment upon them, the particulars of which are after mentioned. And not the blessings of goodness, as formerly. And this he would be as careful and diligent to bring about, as one that watches all opportunities to do hurt to another. And it must be dreadful to be under the vigilant avenging eye of God.
"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": That is, the greatest part of them. Except a few that shall escape, hereafter mentioned, particularly Jeremiah and Baruch. But as for the main body of such, who went of their own accord to Egypt, and settled. And fell into the idolatry of the country. These should all perish one after another, till there were none of them left. Either by the sword of the king of Babylon; or by famine, which his army and sieges would produce. Or by pestilence, though not here mentioned, yet is in (Jer. 44:13).
There is a danger in worshipping false gods. This has never stopped. It seems people would rather believe a lie, than to believe the One True God. There are always false prophets. Every age has had them. The only way not to be deceived by them, is to know the Bible. Be familiar with its Words. Be led by the Spirit of God and not by your flesh. Try every spirit and see whether it is of God or not. Destruction comes to those who wander away from the Truth.
This justifieth the restrained interpretation of none of the remnant (Jer. 44:14). For here it is plainly said that some should escape and return. But for the rest, they should there perish. And by that it would appear whether God's word or theirs should stand, and have its accomplishment. They are promising themselves security, and God is threatening them with utter ruin and destruction.
It seems this remnant is saved to tell future generations of who really is God. Elijah proved this very thing on Mount Carmel when God destroyed the prophets of Baal. It seems people never learn. God is the only Truth.
Verses 29-30: The "sign" of punishment (was described in verse 30), as the strangulation of Pharaoh-hophra in 570 B.C. by Amasis, which paved the way for Nebuchadnezzar's invasion in the 23rd year of his reign (568/567 B.C.).
In Egypt, as before threatened; and what follows is a confirming sign that so it would be. And which, when observed by some, gave the hint to them to make their escape. Though others, being hardened in their idolatry, impenitence, and unbelief, continued, and perished.
"That ye may know that my words shall surely stand against you for evil": Which sign, when they should see, they might assure themselves that the threatenings of evil to them would certainly be accomplished. As sure as they saw the sign given, which is as follows in verse 30.
It is such a shame that they will not learn without the wrath of God being poured out on them. Just as surely as this sign came upon them and destroyed them, there is a wrath awaiting those today who continue to worship false gods. Repent today and follow the One True God. God is loving, but He is also just.
"Pharaoh-hophra" had fought against Babylon when Jerusalem was under siege (37:5; 47:5; and in 570 B.C.), the Babylonians killed him in battle. Escape to Egypt was not the solution for the Jews who had fled there; their real need was to return to the Lord.
This Hophra had fled to Egypt himself. He was not in the will of the LORD either. The very same thing that happened to Judah and Jerusalem will happen to Egypt. Nebuchadnezzar had destroyed Jerusalem and Judah. This evil pharaoh would do no better. History tells us he was strangled to death after the fall of Egypt.
"Fourth year of Jehoiakim": (The year was 605 B.C.; Chapter 36), when the recording of God's messages to Jeremiah was in view.
This message of hope to the faithful scribe, Baruch, was delivered "in the fourth year of Jehoiakim", the same year in which Baruch went to the temple and read the scroll of Jeremiah's prophecies.
We know that Baruch was a very good friend of Jeremiah's. He acted as secretary to Jeremiah when he wrote the prophecies that Jeremiah spoke with his mouth. This chapter is looking back to the 4th year of the reign of Jehoiakim.
Jeremiah 45:2 "Thus saith the LORD, the God of Israel, unto thee, O Baruch;"
Whom he knew by name and had a regard for, and honors with this prophecy. And, being an Israelite, both in a literal and spiritual sense, he addresses him as the God of Israel. And as being his covenant God. In whom he should put his trust, and from whom he might expect safety and protection in the worst of times. And to whose sovereign will, in all the dispensations of his providence, he ought to have humbly and patiently submitted.
This prophecy is very unusual, in that it was addressed to an individual. This means that the general prophecy against the family of Judah did not include Baruch.
"Woe is me!" Baruch felt anxiety as his own cherished plans of a bright future were apparently dashed; even death became a darkening peril (compare verse 5). Also, he was possibly pressed by human questionings about God carrying through with such calamity (compare verse 4). Jeremiah spoke to encourage him (verse 2).
Baruch was like many ministers, he found himself alone. His friends did not associate with him, because they did not like Jeremiah's message. In turn, they did not like Jeremiah. Baruch was included in that because he believed everything Jeremiah said. Baruch did not want to associate with them for a totally different reason. He was grieved at their sinful way of life. He was even more grieved that they did not repent of their sins. It grieved him greatly when the writing he made for Jeremiah was burned in the fire. He was a godly man and could not understand their sinfulness. He was greatly grieved because these were his people.
"Say unto him": God will judge this whole nation (the Jews).
Baruch's lofty calling was simply to be a faithful minister (compare Mark 10:45), content with the Lord's appointment (compare Phil. 4:11). Faithfulness has its own reward (compare 39:16-18; Heb. 13:5-6; see the note on 36:4).
Judgement had come upon the whole land. Baruch just happened to be living there when it happened. Many godly people endure hardships, because of the sins of the people around them. All of it belonged to God and He would do with it as He pleased.
"Seekest thou great things?" Baruch had his expectations far too high, and that made the disasters harder to bear. It is enough that he be content just to live. Jeremiah, who once also complained, learned by his own suffering to encourage complainers.
God said unto him, "This is no time for you to prosper. You will have to be satisfied that I will save your life". Baruch would probably have to move about from place to place because of the people's hatred of him. There would not be good times for anyone, even Jeremiah. A prophet usually suffers some of the hardships of the people they prophesy to.
Verses 1-12: Jeremiah announced in advance that Egypt would fall to the Babylonians at the Battle of Carchemish (in 605 B.C.). This defeat would bring judgment on the excessive pride of Egypt, which desired to "cover the earth" like the Nile flooding its banks.
Chapters 46-51: Comprise a collection of prophecies against various foreign nations. Like (25:15-38), they deal with a sovereign God's judicial sentence against the rampant wickedness of the Gentile nations. They underscore the fact that all nations are under the power of the God of the universe (compare Isa. 44:24 - 45:6; Dan. 2:20-21; 4:3; and chapters 34-37). These chapters are arranged in somewhat different fashion in the Greek translation of the Old Testament and are placed (after 25:13a), after which follows the material (in 25:15-38). These prophecies were received from the Lord and delivered by Jeremiah at various times. They are collected here as a body of texts dealing with God' judgment of the nations. For other such collections (see Isaiah Chapters 13-21; chapter 23; Ezekiel chapters 25-32; and Amos 1:3 to 2:3).
Jeremiah 46:1 "The word of the LORD which came to Jeremiah the prophet against the Gentiles;"
"Against the Gentiles": Jeremiah had already proclaimed that all the nations at some time are to "drink the cup" of God's wrath (25:15-26). In (chapters 46-51), God selected certain nations and forecast their doom. Likely given to Jeremiah at different times, the prophecies were collected according to the nations, not the chronology.
The Gentiles covered all who were not Jews. We will notice however, that much of this is meant for Egypt and the other Gentile nations in this vicinity.
Verses 2-26: "Against Egypt" (compare Isa. Chapters 19-20; Ezek. 29-32).
Verses 2-12: Depict Pharaoh-necho's overthrow by the Babylonians at Carchemish by the Euphrates River (in 605 B.C.), in which Egypt lost all its territory west of the river.
The messages against "Egypt" fall into two parts: the first (verses 2-12), deals with Egypt's defeat at "Carchemish" (in 605 B.C.), and the second refers to Egypt's coming judgment at the hands of "Nebuchadrezzar (verses 13-26).
This prophecy is addressed to Pharaoh-necho. This Pharaoh was not Jewish. This battle had already occurred before the destruction of Jerusalem. The Babylonian, Nebuchadnezzar, was the attacker. Carchemish was a very prominent Hittite city in Mesopotamia.
Verses 3-6: Here was a derisive call to Egypt to ready itself for defeat.
Jeremiah 46:3 Order ye the buckler and shield, and draw near to battle.
A derisive summons to battle. With all your mighty preparation for the invasion of Nebuchadnezzar, when ye come to the encounter, ye shall be "dismayed" (Jer. 46:5). Your mighty threats shall end in nothing.
"Buckler": This were a small round shield which the light-armed troops carried.
"And shield": Belonged to the heavily-armed troops, and was large enough to protect the whole body and carried by the heavily armed infantry.
"And draw near to battle": Engage the enemy briskly, and with the greatest courage, and use all your military skill. And, when ye have done so, it will all be in vain.
Put on their bridles and saddles and gird them. Or, "bind the horses"; that is, to the chariots. Put them to, as we commonly express it. Egypt abounded in horses, and so no doubt brought a large cavalry and a multitude of chariots into the field of battle.
"And get up, ye horsemen": Upon the horses, or into the chariots. And so be ready to receive the enemy or to attack him.
"And stand forth with your helmets": Present themselves on horseback, or in their chariots. With their helmets on their heads, to cover them in the day of battle.
"Furbish the spears": That they may be sharp and piercing, and look bright and glittering. And strike terror in the enemy.
"And put on the brigandines": Coats of mail, to cover the whole body. Which were made of iron, consisting of rings, as Kimchi observes.
This is a warning to get ready for war.
The Egyptians, after all this preparation for war, and seeming ardent to engage in battle. And yet, when they came to it, were seized with a panic, and thrown into the utmost dismay, and turned their backs upon their enemy. These are either the words of the prophet, who had a view by a spirit of prophecy, of the distress, confusion, and flight of the Egyptian army. Or of the Lord, who foresaw all this, and represents it as if it was done because of the certainty of it. Upbraiding the Egyptians with their lacking courage and cowardice.
"And their mighty ones are beaten down, and are fled apace, and look not back": Or, "their mighty ones are broken"; their valiant soldiers and officers, their best troops were broken to pieces. Their ranks and files are thrown into the utmost disorder. And therefore, made all the haste they could to escape the fury of the enemy. And fled with the utmost haste, and never stopped to look back upon their pursuers; so great was their fear.
"For fear was round about, saith the Lord": From whence it came; it was he that put it into them. Took away their courage, and made them a "fearful", or "fear round about", the word here used (see Jer. 20:3). The Targum is, "they looked not back to resist them that slay with the sword, who are gathered against them round about, saith the Lord." Their enemies surrounded them, and that was the reason fear was round about them, and both were from the Lord. Or as he had said, determined, and foretold it should be.
The Egyptian army was a well-equipped well trained army. It is interesting that they would turn and run. This is speaking of overwhelming fear that came upon them and caused them to run.
That is, it is in vain for the swift to flee away. The mighty men shall not escape, but they shall stumble and fall at Carchemish. Which was near the river Euphrates, and northward from Egypt.
This is saying it would probably do no good to run. Since this is a prophecy of God, there is no running from it. It will happen, whether they fight or not.
Jeremiah 46:7 "Who [is] this [that] cometh up as a flood, whose waters are moved as the rivers?"
In (Jer. 46:3-6), we saw only a mighty army marshalling for battle, and its hasty flight. In (Jer. 46:7-12), the prophet tells us at whose defeat we have been present.
"A flood": The Nile. The metaphor describing the advance of the Egyptian army is naturally drawn from the annual overflow of their own sacred stream.
"Whose waters are moved": Literally, his waters toss to and fro as the rivers, as the natural branches of the Nile in Lower Egypt.
This is speaking of a large army that spreads out and covers everything it comes in contact with.
This is the answer to the above question; that it was Egypt that was seen. The king of Egypt, as the Syriac version; he with his army. As the Targum; and which was so numerous, that it seemed as if the whole country of Egypt, all the inhabitants of it, were come along with him. These rose up like the Nile, and moved like the several sluices of it, with great velocity and force, as if they would carry all before them.
"And he saith, I will go up. Pharaoh-necho king of Egypt said, I will go up from my own land to the north, to meet the king of Babylon.
"And will cover the earth": With his army: even all, the north country, the whole Babylonish empire. Which he affected to be master of, grasping at, universal monarchy.
"I will destroy the city, and the inhabitants thereof": Which Abarbinel restrains to the city Carchemish, where his army was smitten. But it is better to interpret, the singular by the plural, as the Targum does, "I will destroy cities". Since it was not a single city he came up to take, nor would this satisfy his ambitious temper.
Egypt was a strong force and intended to take over their part of the world. They had planned to take many of the cities around them. They had no thought for human life. They were a very worldly country.
Their ancient way of fighting was with chariots and bows. The prophet calls, in the name of the commanders of the Egyptian armies, for the horses and chariots to come on, and engage in the fight.
The Ethiopians": Were the Cushites, who were neighbors to the Egyptians, and so were the Libyans. Both of them it should seem were famous for handling the shield.
"The Libyans": Were descended from Phut; both the Cushites and the Puhites or Libyans were descended from Ham (Gen. 10:6). The Lydians were as famous for the use of the bow in war. The Lydians here meant are thought to be those descended from Mizraim, and some think these were Ethiopians. They were all auxiliaries to the Egyptians in this expedition.
These Ethiopians, Libyans, and Lydians were hired soldiers to fight in the Egyptian army. They were what we would call today mercenaries. They were soldiers for hire.
"The day of the Lord" often refers to an eschatological judgment on earth (such as in Zeph. 1:7; Mal. 4:5; 1 Thess. 5:2; 2 Peter 3:10), it also may refer to a historical day. In this case it refers to the Egyptian defeat (compare Lam. 2:22; see note on Isa. 2:12).
The Egyptians had been cruel in their dealings with others. God has not overlooked that, and now it is their turn. There is a day set aside for God's vengeance. The sword in this instance is the sword of the Lord. We remember, "satiate" means overflowed, or soaked. This is just speaking of the overwhelming deaths that will occur and the blood will flow profusely.
Great states are ordinarily in Scripture called virgins, for their beauty and pleasant state.
"Gilead" was a most famous place for balm. The prophet ironically calls to the Egyptians to go to Gilead for balm. But tells them it would be to no purpose, God was about to wound them beyond all help of medicines.
(See the note on 18:13; 8:20-22).
When God speaks judgement, there is no stopping it. There is no medicine strong enough to heal this wound.
The prophet kept to his old prophetic style, speaking of things that were to come to pass some years after as if they were already past, because of the certainty of them. In this sense, he saith other nations had seen, because they should see the shame and confusion of the Egyptians upon their overthrow. And the cry of their slain and wounded men would fill other lands. For the Egyptians should certainly be overthrown. Either by the Chaldeans stumbling upon the Babylonians, or the Babylonians on them, or they (fleeing). for haste stumbling one upon another. So as both those that went before, and those who followed after, should both fall together.
This is really speaking of them turning their swords on each other, and this is not one nation but many. Egypt is a mighty man, but stumbleth against mighty as well, and they both fall.
Verses 13-26: The Lord would bring further judgment on Egypt when Nebuchadnezzar invaded Egypt (in 568 B.C.). This judgment would not be the end of the Egyptians because they would again live in their land "as in the days of old".
Babylon's invasion of Egypt, 15 or 16 years before the destruction of Jerusalem, is here detailed (601 B.C; compare verse 13). Having spent 13 years in a siege of Tyre, Nebuchadnezzar was promised Egypt as a reward for humbling Tyre (compare Ezek. 29:17-20).
This is a new and distinct prophecy from the former, though concerning Egypt as that. But in this they differ. The former prophecy respects only the overthrow of the Egyptian army at a certain place. This latter the general destruction of the land which was fulfilled some years after the other. Jarchi says, according to their chronicles, in the twenty seventh year of Nebuchadnezzar's reign.
"How Nebuchadrezzar king of Babylon should come. Or, "concerning the coming to smite the land of Egypt. Who was to come, and did come, out of his country, into the land of Egypt. To smite the inhabitants of it with the sword, take their cities, plunder them of their substance. And make them tributary to him.
Nebuchadnezzar was king of Babylon.
The coming of the king of Babylon, and his intention to invade the land, and subdue it.
"And publish in Migdol, and publish in Noph, and in Tahpanhes. Of these places (see Jer. 44:1). These were principal ones in the land of Egypt, where the enemy should come, and which he should lay waste. And therefore, the things are to be published for their warning. And particularly these were places where the Jews that went into Egypt contrary to the will of God resided. And therefore, for their sakes also, this publication must be made. To let them see and know that they would not be safe there, but would be involved in the general calamity of the nation.
"Say ye, stand fast, and prepare thee": O Egypt, and the several cities mentioned, and all others. Prepare for war, and to meet the enemy, resist and repel him. Present yourselves on the frontiers of your country and put yourselves in proper places, and keep your ground.
"For the sword shall devour round about thee": The sword of the Chaldeans, into whose hands fell Palestine, Judea, Syria, and other neighboring countries. And therefore, it was high time for them to bestir themselves, and provide for their defense and safety.
Migdol was near the Red Sea. Noph was a Hebrew name for the city of Memphis. Memphis was the capital of Lower Egypt. Tahpanhes was the home of the Pharaoh. Nebuchadnezzar did attack this very area of Egypt. The attack was as much against God's people exiled here, as it was against Egypt.
The prophet first asks a question, then returns an answer to himself. Egypt was full of valiant men, yet, saith the prophet, they shall be swept away, or broken down. As fruit or grass is beaten down with a violent storm of hail (so the word is used, Proverbs 28:3). Why does this come to pass? (Saith the prophet). He answered himself; because it was of God to destroy Egypt, who worketh, and none can let him; when he strikes, none can stand before him; none can stand up against him.
They were valiant against other men, not against the power of God. They fled from the LORD.
The prophet had before spoken of Nebuchadnezzar, as an instrument in the hand of God, who being armed with his commission and power, made many to fall. Yea, God caused such a fear to fall upon them, that in their flight they fell upon one another. And though they had many soldiers that came to help them from Cush, and Phut, and Libya, yet all was too little. The prophet foretells they should all be glad to go home again, and should speak to one another to that purpose. For the success of the king of Babylon's sword should be such, as they should quickly see there would be no standing before it.
This is the very thing those from Judah said when they fled to Egypt. We can hide from man, but there is no place to hide from God. The Egyptian army was made up of mercenaries from many countries. That is what they are speaking of, about going to their own country. They were in such a hurry to run that they fell over each other.
That is, the Ethiopians and Lubims that should come to help the king of Egypt, they should cry. Or the Chaldeans or the Egyptians themselves should cry. Pharaoh is but a noise. That is, hath made a great noise, but it cometh to nothing. Others make the sense, Pharaoh is a man of noise, or tumult. That hath made a great deal of disturbance to himself and us.
"He hath passed the time appointed": That is, say the most, he hath passed the time he himself fixed whereat he would come and fight the Chaldeans. But these words compared with the next verse incline others to think that either Pharaoh's soldiers or his allies are here brought in mocking at Pharaoh. Promising himself that the king of Babylon would not come, and laughing at Jeremiah's prophecy, saying the time appointed was past. That is, the time of his coming mentioned by Jeremiah was past. Jeremiah foretells that Pharaoh's army and confederates would see reason to cry out. Pharaoh, in saying so, was but a noise.
They had come to fight for Pharaoh, because they thought Egypt was a powerful nation. It appears that Egypt is no match for this battle. The reason being, this battle is of God. Nebuchadnezzar's army may be the ones fighting, but it is God's battle.
"Tabor ... Carmel": As those two mountains rise about the hills of Palestine, so Nebuchadnezzar will be superior. As this word stands firm, that:
"Surely as Tabor is among the mountains, and as Carmel by the sea, so shall he come": His destruction come. The words, according to the accents, may be better rendered, "as Tabor among the mountains, and Carmel also, he shall come into the sea". That is, Pharaoh, though he lift up his head as high as Tabor and Carmel, he shall be brought low into the depths of the sea. Into a most forlorn and deplorable condition, into a very low estate.
This just means Nebuchadnezzar was coming from every direction at once.
That is, O ye inhabitants of Egypt, that have long dwelt there, in great security. Enjoying great plenty, and who promised themselves a long continuance.
"Furnish thyself to go into captivity": Or, "make", or "prepare for thyself vessels of captivity". Or such things as are proper for captives, as suitable clothes to travel in, shoes to walk in, scrip and staff, and the like. Expect captivity, and prepare for it.
"For Noph shall be waste and desolate without an inhabitant": The city Memphis, as the Targum, and all the versions. This is particularly mentioned, because it was a royal city, as Kimchi observes. And, though a very populous one, its destruction should be so general, that not an inhabitant should be left in it. The devastation of this city is put for that of all the rest, and as a sure token of it and the whole nation going into captivity.
Noph is Hebrew for Memphis, you remember. The "daughter dwelling in Egypt" is referring to those of Judah who are exiled there. It appears that Memphis will be destroyed by the army of Nebuchadnezzar.
Verses 20-21: "A very fair heifer ... fatted bullocks": Fat and untamed, ready to kill.
That is, Egypt is now in a thriving, prosperous condition, having not used to be under any yoke. Like a heifer that is fair and fat; but she will not be so long, she is but as a beast fatted for the slaughter. And there are slaughterers coming out of Chaldea that will kill this fair heifer, and make her a sacrifice to the justice of God.
The "very fair heifer" is speaking of a land that is fruitful and beautiful. Nothing is beautiful, after it is ravaged by war.
Or, "bullocks of the stall". Soldiers of other countries that were hired into the service of Egypt, and lived so deliciously there. That they were unfit for war, and were like fatted beasts prepared for the slaughter. The Targum and Jarchi interpret it: her princes; who had the care of this heifer, and of the feeding of it. These their selves were like that, nourished for the day of slaughter.
"For they also are turned back, and are fled away together": They turned their backs upon the enemy in battle, and fled in great confusion and suddenness (see Jer. 46:15).
"They did not stand": And face the enemy, and engage him, but fell or fled before him.
"Because the day of their calamity was come upon them, and the time of their visitation": The time appointed by the Lord to visit and punish them, and bring destruction on them for their sins.
This again is speaking of those hired by Egypt from other countries to be their army. They had been sitting back and drawing their wages in peacetime, but suddenly there is war. They have fled the country. They realized they would die if they stayed, so they ran.
Egypt is now like a heifer that makes a great bellowing. But the time shall come when she shall make a lesser noise, like the hissing of a serpent when it seeth itself set upon. For the Chaldeans shall come with a great army, armed with battle-axes, as if they came to fell down some wood in a forest or wood.
When the army leaves, Egypt is left helpless. The voice like a serpent is a soft hissing sound. There will not be great clamor, as is usually in a war. The soldiers have fled and it is no trouble for the enemy to use axes and hewers to cut everything in sight.
Egypt is compared to a forest, either for the multitude of cities or of people in that country. And to a thick forest, because as it is a hard thing to make one's way through a forest, so it was judged as hard for an enemy to make his way into that country. In human probability Egypt could not be searched, yet (saith God) the Chaldeans shall cut down this forest. And it shall be no more to them than for hewers of wood, with tools fitted for the purpose, to make their way through a forest. For the army of the Chaldeans shall be as numerous as the inhabitants of Egypt. More than the grasshoppers, which come in such troops as in a short time they devour every green herb in a place.
This does not mean that they cut all the trees that they came to, because there were too many. They perhaps cut a path to pass through. "The trees being as grasshoppers" and innumerable, means the forest was very thick with trees.
Brought to shame before all the nations of the earth, being conquered by the Chaldeans. That is, the kingdom of Egypt, as the Targum; or the inhabitants of it, being subdued and carried captive.
"She shall be delivered into the hand of the people of the north": The Chaldeans, who dwelt northward of Egypt, as is manifest from what follows.
Daughter here, does not mean women, but men who are as weak as women. They were not the soldiers. They had run because they were hired men. This just means Nebuchadnezzar shall take Egypt.
These names are often in conjunction given unto God, the first signifying his power or ability to do what he either promised or threatened. The other speaking his kindness and near relation to the Jews.
"Behold, I will punish the multitude of No": There are great critical disputes about this phrase, whether the word translated multitude signifies so, (as it does Jer. 52:15), and if so, whether it should not be multitude from No (ancient Thebes). Or whether it signifies the nourisher, (as some would have it), because No nourished all the adjacent parts. By those that trusted in Pharaoh the Jews are most probably meant. Who all along in their prosperity put too much confidence in Egypt, and after that Jerusalem was taken some of them (as we before heard), fled into Egypt for sanctuary.
No had to do with the false sun god Ra. No was known as Amon-Ra. This is an attack on all the false gods of Egypt, and the false gods those of Judah had been worshipping as well. Some even worshipped Pharaoh, so the false gods included him. This is not just literal Egypt, but is worldliness of all kind which Egypt symbolizes.
"Afterward": Forty years after Nebuchadnezzar's conquest of Egypt, it threw off the Babylonian yoke but never regained its former glory (Ezek. 29:15).
Egypt will be destroyed as was Judah and Jerusalem, but it will come back again. God does not utterly destroy it to where it will never come back, like He does the city of Babylon at a later date.
Verses 27-28: A short glimpse of hope is tacked onto the end of the prophecy concerning Egypt. God is still "Israel's" covenant God who will yet deal with a righteous remnant by restoring it to the land in accordance with his unconditional promises of old (see the notes on 23:3-5; 31:7; 31:31-34).
The leaders of Judah looked to Egypt as an ally to help deliver them from the Babylonians (37:11), and Jeremiah's message about Egypt's judgment was an important reminder that the Lord was their source of security and the One who would "save" them.
Jacob ... make him afraid": Though Israel has been scattered to the nations, the nations will receive their judgments, and the Lord will restore Israel (repeated from 30:10-11), from dispersion to its own land (as in Jer. 23:5-8; 30-33). No matter what judgments fall on Israel, they will not be destroyed (as Paul reiterates in Rom. 11:1-2, 15, 25-27).
"For, behold, I will save thee from afar off, and thy seed from the land their captivity": Grotius thinks the Jews carried into Egypt by Pharaoh-necho, along with Jehoahaz, are meant. But it does not appear that any were carried captive along with him, (2 Kings 23:33). Jarchi supposes these to be the righteous in Egypt, who were carried there by Johanan against their will. But though they may be included, even that small remnant that should escape (Jer. 44:28). Yet the Jews in Babylon, and other provinces, are chiefly designed. And the words are intended to comfort them in their captivity, with a promise of their return. Lest they should be discouraged, in hearing that the Egyptians should inhabit their own land again, and they not theirs.
"And Jacob shall return, and be in rest, and at ease, and none shall make him afraid": This will have its full accomplishment hereafter in the latter day. When the Jews will be converted, and return to their own land. And never be disturbed more, as they have been, ever since their return from the Babylonish captivity. So Kimchi says this passage respects time to come.
When Jacob is mentioned instead of Israel, it is speaking of the twelve tribes of Israel. This is not just speaking to Judah and Benjamin, but to all the twelve tribes. This prophesies their return to the Promised Land. This speaks of a time of peace for all Israel. This had a near fulfillment in their return from Babylon, but this also has a far fulfillment that is going on even today. Physical Israel is being called from all nations of the world, where they had been scattered even today. They were to be scattered, until the time of the Gentiles was fulfilled.
Luke 21:24 "And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled."
Though afar off, in foreign lands, and in captivity. This exhortation is repeated, to strengthen their consolation, and them, against their fears of being cast off by the Lord.
"For I will make a full end of all the nations whither I have driven thee": The Babylonians and Chaldeans will be no more.
"But I will not make a full end of thee": The Jews to this day remain a people, and distinct from others, though scattered about in the world.
"But correct thee in measure": With judgment, and in mercy.
"Yet will I not leave thee wholly unpunished" (see note on Jer. 30:11).
This is primarily speaking of Babylon who they were captive to. Babylon will be destroyed, and they will return to their land God gave them. This chastisement they suffered was to turn them back to God. This also includes the inhuman acts against them, like the holocaust in Germany in World War 2. One sixth of all the Jews were killed in these atrocities against them. God has always saved a remnant of them. They are moving back to their Promised Land today.
Verses 1-7: The Lord would use an army from the "north" as "an overflowing flood" to destroy the Philistines, and Nebuchadnezzar destroyed the city of "Ashkelon" (in 604 B.C.). The Lord uses the kings and armies of the nations to accomplish His purposes. Nebuchadnezzar and his armies would become a "sword of the Lord".
"Against the Philistines" (compare Isa. 14:29-32; Ezek. 25:15-17; Amos 1:6-8; Zeph. 2:4-7). Although Egypt's Pharaoh-hophra conquered the Philistines (who lived on the coastal plain of Palestine), in Gaza and Phoenicia around 587 B.C. (verse 1), Babylon appears to be the conqueror in this scene ("of the north"), at the same time as the invasion of Judah (588-586 B.C.; compare 39:1-2).
For other prophecies against the "Philistines" (see Isaiah 14:29-31; Ezek. 25:15-17; Amos 1:6-8; Zeph. 2:4-7). For Philistine-Israelite relations (see the note at Joshua 13:2-3). The Philistines largely disappear from the pages of history with the conquests of Nebuchadrezzar.
This begins a prophecy against the Philistines, who had been strong rivals of the nation of Israel. They settled in the coastal area of Palestine. One of their cities was Gaza. It appears from this, that Egypt or Babylon attacked these Philistines. This prophecy was prior to that attack.
Meaning an army of men, which should come in great numbers, and with great force and rapidity, like an overflowing flood. So the Targum, "behold, people shall come from the north;" that is, from Chaldea, which lay north of Palestine.
"And shall be an overflowing flood, and shall overflow the land, and all that is therein": Or, "the fullness of it"; the land of the Philistines. And carry off the men and cattle, and all the riches thereof.
"The city, and them that dwell therein": Not any particular or single city as Gaza; but the several cities of Palestine, and the inhabitants of them.
"Then the men shall cry, and all the inhabitants of the land shall howl": Not being able to do anything else. Not to defend themselves, their families, and property. And seeing nothing but ruin and destruction before their eyes.
This is an army so great it seems like a flood. This is probably speaking of a Babylonian army, since it mentions the north. This is a furiously fast army that attacks. The battle is so great the people cry out in fear.
The noise of the cavalry of Nebuchadnezzar's army, as they came marching on towards the country of the Philistines. Who, being mounted on strong prancing horses, made a great noise as they came along, and were heard at a distance.
"At the rushing of his chariots, and at the rumbling, of his wheels": The rattling and clatter the chariot wheels made; in which rode the chief officers and generals, with other mighty men. Chariots were much used in war in those times.
"The fathers shall not look back to their children for feebleness of hands": They should be so frightened at the approach of the enemy, and flee with much suddenness to provide for their own safety, that they should not think of their children. Or stay to deliver and save them, the most near and dear unto them. Being so terrified as not to be able to lift up their hands to defend themselves, and protect their children. The Targum is, "the fathers shall not look back to have mercy on their children." In their fright should forget their natural affection to them, and not so much as look back with an eye of pity and compassion on them. So intent upon their own deliverance and safety.
The chariots and horses come through so fast, that the fathers will not be able to reach out and help their children. The fathers will not be able to protect their families in this case.
The Phoenicians are denounced severely by Ezekiel (Ezek. Chapters 26-28; compare Amos 1:9-10). The "Philistines", Phoenicians and Edomites were guilty of making slaves of the Israelites, and are therefore repeatedly condemned by the prophets (compare Joel 3:4-8, 19; Amos 1:6-12; Obad. 10-14). For their crimes, the Phoenicians suffered repeated invasions by the Babylonians, Persians, Greeks, and Romans.
This is a judgement of God against these Philistines. Tyrus is the Greek form of Tyre. Tyre was a city about 10 miles from Zidon. They were probably attacked at the same time as Gaza. The LORD was the spoiler in this. Caphtor was another name for Crete. This is where these people came from originally.
The Targum is, "vengeance is come to the inhabitants of Gaza." It is become like a man whose hair is fallen from his head, or is clean shaved off. Its houses were demolished; its inhabitants slain, and their wealth plundered. A pillaged and depopulated place. Some understand this of shaving or tearing off the hair for grief, and mourning because of their calamities. Which agrees with the latter clause of the verse.
"Ashkelon is cut off with the remnant of their valley": This was one of the live cities of the Philistines; it lay north of Gaza. Herodotus calls Ashkelon a city of Syria, in which was the temple of Urania Venus, destroyed by the Scythians. Said to be built by Lydus Ascalus, and called so after his name. Of this city was Herod the king, and therefore called an Ashkelonite. It was now destroyed by Nebuchadnezzar, but afterwards rebuilt and inhabited. And with it were destroyed the remainder of the cities, towns, and villages, in the valley, adjoining to that and Gaza. Or Ashkelon and Gaza, now destroyed, were all that remained of the cities of the valley, and shared the same fate with them. The Targum is, "the remnant of their strength." so Kimchi, who interprets it of the multitude of their wealth and power.
"How long wilt thou cut thyself?" Their faces, arms and other parts of their body, mourning and lamenting their sad condition. The words of the prophet signifying hereby the dreadfulness of it, and its long continuance.
"Baldness" is associated with extreme mourning. This would be for the great loss of life. Ashkelon was on the top of a mountain near the sea. Cutting themselves was a type of mourning as well. They might as well stop mourning. This judgement against them is of God.
Verses 6-7: "Sword of the Lord" (compare Judges 7:18, 20).
For though it was the sword of the Chaldeans, yet being appointed and sent by the Lord. And having a commission from him, and being ordered and directed in his providence to do his will, it is called his sword.
"How long will it be ere thou be quiet?" And cease from destroying men. Wilt thou not cease till thou hast no more to destroy?
"Put up thyself into thy scabbard, rest, and be still": And make no more havoc among the people. These are either the words of the Philistines, entreating a stop might be put to the ravages of the sword. And that the war might cease, and the desolations of it. Or rather of the prophet, sympathizing to their state as a man, though they had been the avowed enemies of his people. To which the following words of him are an answer. Either to the Philistines, showing why their request could not be granted, or as correcting himself.
It is as if the LORD is doing a thorough work, before He stops. His wrath has come up in His face. He will stop when they are all punished.
There is no reason to believe it will, nor can it be expected that it should. To stop it is impossible, and to request that it might be stopped is in vain.
"Seeing the Lord hath given it a charge against Ashkelon, and against the sea shore?" For it had a commission from the Lord to destroy the inhabitants of Ashkelon, and other places, which lay still more towards the sea, as Joppa and Jamne. And indeed, all Palestine lay on the coast of the Mediterranean Sea.
"There hath he appointed it": By an irreversible decree of his, in righteousness to punish the inhabitants of these places for their sins.
The judgement God has spoken will be carried out to the fullest. It will not stop until every prophecy He made about it is fulfilled.
Verses 1-47: The Moabites were descendants of Lot who lived east of the Jordan River, and they had opposed Israel's efforts to enter the Promised Land in the days of Moses (Gen. 19:37; Num. chapters 22-25). The recurring theme in this message is that the Lord would Judge Moab's excessive pride (48:7, 26, 29-30, 42).
"Against Moab": Various sites of unknown location in Moab are to be destroyed (verses 1-5). The judgment is framed in similar words or some of the same words as in other passages (Isa. 15:1-9; 16:6-14; 25:10-12; Ezek. 25:8-11; Amos 2:1-3; Zeph. 2:8-11). Desolation overtook different parts of Moab at various times, but Babylon (in 588-586 B.C. or 582-581 B.C.), is likely the main destroyer (compare 48:40). The Moabites were Lot's descendants (compare Gen. 19:37), who lived east of the Dead Sea and often fought against Israel.
For the Moabites (see the note on Judges 3:12-13). For the importance of the Moabite Stone (see the notes on 1 Kings 16:27 and 2 Kings 3:5, 27).
Moab is a Gentile city or state. "Moab" was the name of Lot's eldest daughter's son that she had from committing incest with her father, Lot. He was the founder of the Moabites. They had an evil beginning, and their morals were no better at the time of this prophecy. Nebo was a place in the mountains where the false god "Nebo" was worshipped. This woe is against the false god and against the area where he was worshipped. Kiriathaim was known as the city of the terrible. Misgab here could mean fortress. A fortress will not hold back God.
It shall be no more commended for a rich, populous, and fruitful country, being now laid waste. Though the next phrase,
"Heshbon": Was formerly the city of Sihon (Num. 21:26). It became afterward one of the principal cities of the Moabites, as appears from (Isa. 15:4); which makes the learned author of our English Annotations think our translation not so good. For why should they devise evil in Heshbon against Moab, unless the enemies sat there in council, when they had taken it, against the other parts of the country? But possibly the sense is, they shall no more in Heshbon magnify Moab, or Moab shall no more be the glory of Heshbon, for the enemies had contrived the ruin of it.
"Madmen": Was another city in the country of Moab. Some think the same with Ptolemy's Madiama. To that city also the prophet threatened ruin and destruction by the sword.
Their destruction was great physically, but they were humiliated as well.
Jeremiah 48:3 "A voice of crying [shall be] from Horonaim, spoiling and great destruction."
Another city of Moab. The word is of the dual number; and according to Kimchi and Ben Melech, there were two cities named Horon. The upper and the lower; of this place (see Isa. 15:5), this also should be destroyed. And so, a cry of the inhabitants of it should be heard out of it.
Spoiling, and great destruction": Because the city was spoiled, and a great destruction made in the inhabitants and riches of it.
Horonaim is a city of Moab near the border of Edom.
Jeremiah 48:4 "Moab is destroyed; her little ones have caused a cry to be heard."
Either the whole nation in general; so the Targum, "the kingdom of Moab is broken;" and so Abarbinel; or a city so called, which some take to be the city Areopolis. Jerom says, that Moab is a city of Arabia, now called Areopolis. And which also has the name of Rabbath-moab, or "grand Moab".
"Her little ones have caused a cry to be heard": Some understand little children. Others, inferior magistrates, or the common people. The Targum interprets it, her governors; and so Jarchi, who thinks they are so called, because they are lesser than kings.
I believe this is speaking of the entire land of Moab being destroyed. The crying of the "little ones", just shows the magnitude of the destruction.
This is another city, which was built on a high hill, which had a considerable ascent to it. Where those that escaped from Horonaim might flee for safety. But as they went up the hill they would weep bitterly. And all the way they went, because of the loss of friends and sustenance, and the danger they themselves were still in, (of this place see Isa. 15:5).
"For in the going down of Horonaim the enemies have heard a cry of destruction": A place before mentioned, which lay low, in the descent of which the enemies, the Chaldeans, heard the cries of those that fled from Horonaim. And went up from there to Luhith, which cry was as follows:
This shows that the destruction is widespread.
Jeremiah 48:6 "Flee, save your lives, and be like the heath in the wilderness."
"Be like the heath in the wilderness": Here (as in Jer. 17:6), the stunted solitary shrub in the desert is taken as the type of desolation. The LXX, which adopts the meaning (in Jer. 17:6), here strangely enough gives "as a wild ass in the wilderness." (Psalm 11:1), gives us an example of a like comparison. Here probably there is, as before, a play on words for the name of the Moabite city Aroer, which closely resembles the Hebrew word for "heath." In thus finding an ominous significance in the names of cities, Jeremiah follows in the wake of (Micah 1).
Their only chance of survival is to flee to the wilderness. Heath is speaking of the destitute. We are all destitute until we reach out to God for His help. Our help is in the Lord.
"Chemosh": He was the leading god of Moab (compare Num. 21:29; Judges 11:24; 1 Kings 11:7; 2 Kings 23:13).
The works are probably the same as the works of their hands. This could be speaking of their idols they worshipped. They worshipped idols and trusted in their money as well. This sounds very familiar doesn't it?
That is, Nebuchadnezzar king of Babylon, and his army. The Targum is, the spoilers, who came against and took every city of Moab, and wasted them. Josephus makes particular mention of Nebuchadnezzar subduing the Ammonites and Moabites.
"And no city shall escape": the spoiler, and destruction by him.
"The valley also shall perish, and the plain shall be destroyed, as the Lord hath spoken. Not only the cities, and the inhabitants of them; but the inhabitants of the valleys and plains, as the Targum paraphrases it, should be destroyed. And also the corn that grew upon them, and the flocks and herds that grazed there, exactly as the Lord had foretold.
This needs no explanation as this is total destruction.
That is, the Moabites had need of wings like a bird to escape that ruin which is coming upon them. Yea, if they had wings, they should not escape, for the Lord is resolved that the cities of Moab shall be all brought to desolation, so as no inhabitants shall be left in them.
Moab is spoken of here as a bird that flies away. The problem is, there is no safe place to land. The whole land is desolate.
"Cursed be he": God's aim to judge Moab was so intense that He pronounced a curse on whatever instrument (army), He would use should they carry it out "negligently", i.e., "carelessly", or "with slackness".
This is not just Moab, but anyone who deals deceitfully with the Word of God.
2 Timothy 2:15 "Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth."
Verses 11-12: Like wine that had been allowed to settle on its sediments, in order that it might gain strength and flavor before being strained and poured into a new wineskin (compare Isa. 25:6; Zeph. 1:12), so "Moab" had been allowed to remain in its land. However, the "vessel" of Moab would soon be poured out and be broken by invaders. The Moabite kingdom ceased with the conquest of Nebuchadrezzar. Centuries later the area was occupied by the famed Nabateans, under whom the land flourished once again, perhaps a harbinger of God's gracious restoration of the area in the end times (compare verse 47).
Moab was not taken from suffering to suffering so that her bitter dregs would be removed through the purging of pain. Thus, the nation was settled into the thickness and bitterness of its own sin. Judgment from God was coming to smash them.
The Chaldeans are to destroy the Moabites. We should be thankful that we are required to seek the salvation of men's lives, and the salvation of their souls, not to shed their blood. But we shall be the more without excuse if we do this pleasant work deceitfully. The cities shall be laid in ruins, and the country shall be wasted. There will be great sorrow. There will be great hurry. If any could give wings to sinners, still they could not fly out of the reach of Divine indignation. There are many who persist in unrepented sin, yet long enjoy outward prosperity. They had been long corrupt and unreformed, secure and sensual in prosperity. They have no changes of their peace and prosperity, therefore their hearts and lives are unchanged (Psalm 55:19).
Another way of explaining this is that God has not chastised them before. They have lived as they pleased. Their sins have not been pointed out to them for them to change the smell. God here is chastening His children, not the world.
"Wanderers": Here mentioned the Chaldeans are most certainly understood, who wandered from their own country to conquer other people. The word is variously translated, vagrants, travelers, removers, etc., who shall conquer the Moabites, and carry them into captivity.
"And shall empty his vessels, and break their bottles": He had before compared the Moabites to wine settled upon the lees. Here he saith that God would send those that should not only disturb and roll them, but ruin and destroy them.
Moab is sometimes spoken of as a wine jar. This jar would have a flat side. The person drinking could tilt it to the side and not get trash from the bottom. If these bottles were broken, the new ones would not have this special side.
"Chemosh" was the national deity of the Moabites, and their worship practices included human sacrifice (2 Kings 3:27). The Moabites would be "ashamed", because this false god would not be able to save them from defeat and exile (48:35, 46).
There had been an alternate place of worship set up at Beth-el. The part they were ashamed of was the golden calf used in the worship services. This was idolatry.
Jeremiah 48:14 "How say ye, We [are] mighty and strong men for the war?"
The Moabites were proud, haughty, and arrogant. And they boasted much of their strength and valor. Of the strength of their bodies, and fitness for war, and skill in it. And of the strength of their fortified cities; and thought themselves a match for the enemy, and secure from all danger. For this their pride, vanity, and self-confidence, they are here reproved, since their destruction was at hand.
Your country will be wasted and spoiled.
"And gone up out of her cities": The inhabitants of it shall be all driven out of their cities. The Hebrew is, and her cities, it, or he, is gone up. So the sense may be, Moab and her cities are all spoiled, and he, that is, the enemy, is gone up.
"And his chosen young men are gone down to the slaughter": And the strong and mighty men she boasted of, and alerted in, are gone to the battle, as oxen or sheep to a slaughter-house.
"Saith the King, whose name is the Lord of hosts": I do not speak this of myself, I cannot of myself tell things that shall come to pass hereafter, but the words I say are the words of him who is the Lord of all the armies of heaven and earth. Who both knoweth what shall be, and is able to do what he says.
They might have been strong in the past, but now their young strong men had been killed in battle. There were no strong left to fight.
Jeremiah 48:16 "The calamity of Moab [is] near to come, and his affliction hasteth fast."
As it did come within five years after the destruction of Jerusalem, as observed on (Jer. 48:12).
"And his affliction hasteth fast": Or, "his evil", the evil of punishment for his sin; his utter destruction.
The neighboring nations, such as the Ammonites, and others, are called upon to condole the sad case of Moab. All upon the borders of the country of Moab, either within them or without.
"And all ye that know his name": Not only that had heard of his fame and glory, but knew in what grandeur and splendor he lived. These have a form of condolence given them.
"Say, how is the strong staff broken, and the beautiful rod!" The mighty men of war, the staff of the nation, in which they trusted, was destroyed. Their fortified cities demolished. The powerful kingdom, which swayed the scepter, and ruled in great glory, and was terrible and troublesome to others, now pulled down. The Targum is, "how is the king broken that did evil, the oppressing ruler!"
The lamenting would be great, because of all of Moab is destroyed.
Verses 18-20: "Dibon ... Aroer": These places were on the Arnon River, but would be thirsty.
Dibon is mentioned among the cities of Moab in (Num. 21:30; Isa. 15:2), and as rebuilt by the Gadites (in Num. 33:45). It is prominent in the Moabite Stone inscription as a royal city. In the distribution of the conquered territory it fell to the lot of Reuben (Joshua 13:7; 13:9), but must afterwards have been retaken by Moab. The "strongholds" indicate a fortress. (In Isa. 15:9), it appears under the form of Dimon, and is there described as abounding in water, the site being probably on the north bank of the Arnon. This last feature gives point to the words of the prophet here. Its waters will not save its inhabitants from the thirst which falls on those who are dragged as captives into exile.
Dibon was a city that was either of Gad or Reuben. It was in Moab, and was destroyed as the other cities. I believe the word "daughter" was used to show they had been from one of the tribes of Israel.
Another city that belonged to Moab, situated on the border of it towards Ammon, near the river Arnon (see Isa. 17:2).
"Stand by the way, and espy": Get to the road side where travelers pass, and look out for them.
"Ask him that fleeth, and her that escapeth": Whether man or woman you see fleeing, having escaped the army of the Chaldeans.
"And say, what is done?" By the Chaldeans. Ask what cities they have taken; what progress they have made; what is done to their cities, and that they flee from them? Tell all the particulars of things.
Aroer would have been on the edge of the country on the way of their flight out. "Espy" means to peer into the distance. They looked down the road and saw them fleeing and asked them why they were fleeing?
This is the answer returned, by those that had escaped and were fleeing, to those who inquired of them. Who report that the whole country of Moab was in the utmost confusion and consternation. Not being able to stand before the enemy, who broke down and destroyed all that was in his way. And therefore, calls upon them to:
"Howl and cry": Because of the general ruin at the nation, and who must expect themselves to share the same fate. And therefore, should prepare themselves and their neighbors for it, as follows:
"Tell ye it in Arnon, that Moab is spoiled": The country of Arnon, so called from a river of that name, on the banks of which Aroer was situated. The inhabitants of which are desired to spread it all over that part of the country, that Moab was utterly ruined by the Chaldean army. The particulars of which follow in the next verse.
They are fleeing because they have been defeated.
Of Moab, which was for the most part such, especially that which lay near Arnon. The judgment of God's vengeance, punishment for sin by the hand of the Chaldeans. The Targum is, "they that execute vengeance are come:"
"Upon Holon": A city of Moab; of which see (Joshua 15:51). It had its name perhaps from the sandy ground on which it stood. Grotius takes it to be the Alabana of Ptolemy.
"And upon Jahazah": The same with Jahaz (see Isa. 15:4). Reckoned by Grotius to be the Jadu of Ptolemy (see Joshua 13:18).
"And upon Mephaath": Of which (see Joshua 13:18). Said by Grotius to be the Maipha of Ptolemy.
Jeremiah 48:22 "And upon Dibon, and upon Nebo, and upon Beth-diblathaim,"
Whose destruction by this time was come upon it, as suggested (Jer. 48:18).
"And upon Nebo" (of which see Jer. 48:1).
"And upon Beth-diblathaim": The same with Almon-diblathaim (in Num. 33:46) and Dib-lath in (Ezek. 6:14).
Jeremiah 48:23 "And upon Kiriathaim, and upon Beth-gamul, and upon Beth-meon,"
(Of which see Jer. 48:1).
"And upon Beth-gamul": This is nowhere else mentioned in Scripture. Supposed by Grotius to be the Maccala of Ptolemy, put for Camala.
"And upon Beth-meon" (of which see Isa. 15:2).
Which once belonged to the tribe of Judah (Joshua 15:25). From this place Judas Iscariot is by some thought to have his name; as if it was "Ish Kerioth", "a man of Kerioth". Grotius takes it to be the Goiratha of Ptolemy.
"And upon Bozrah; not in Idumea, but in Moab. The same with Bezer (Joshua 21:36).
"And upon all the cities of the land of Moab, far or near": All the rest of the cities not named, whether nearer or farther off from Aroer.
The Scriptures above are a listing of the destroyed cities of Moab.
Jeremiah 48:25 "The horn of Moab is cut off, and his arm is broken, saith the LORD."
"Horn ... is cut off": An example of the Old Testament use of "horn" as a symbol of military power, as an animal uses horns to hook, gouge, or ram. Moab is to be dehorned.
The "horn", throughout the Bible, symbolizes strength. This is saying, their strength is gone. The arm is an instrument of ability to do the things necessary. The arm can no more do these tasks.
Either make ye him to stagger like a drunken man, (the cause being put for the effect). Or fill him with the intoxicating wine cup of God's vengeance, with the effects of God's wrath. For he magnified himself against the Lord. Because of his pride, and exalting himself against the Lord, as if he had been stronger than he, and so out of the reach of God's power.
"Moab also shall wallow in his vomit, and he also shall be in derision": As drunken men vomit, and stagger, and fall, and wallow in their vomit. So let the Moabites fall by the sword, wallow in their blood, and like drunken men be mocked at and had in derision by all those who see what their boastful actions come to. And what vengeance they have piled upon themselves.
This is just showing the extent of the despair throughout Moab. He is drunk and wallowing in the vomit, because he cannot face the reality surrounding him.
It is an ill thing to mock at the miseries of others, especially such as we have some relation to. The Moabites were descended from Lot, who was related to Abraham the father of the Jews. And ought not to have mocked them, but to have pitied their neighbors and kindred. They either mocked the ten tribes when they were carried into captivity by Shalmaneser, or Judah captivated by the king of Babylon. God threatened the Ammonites (Ezek. 25:6), and the Edomites, by Obadiah, for the same misdemeanor.
"Was he found among thieves?" Why didst thou deal by Israel as men deal by thieves, when they are brought to shame? Ought not he to have been by thee accounted in a better rank than that of thieves?
"For since thou spakest of him, thou skippedst for joy": Instead of sympathizing with the Jews in their calamity, you never spoke of them but with joy and triumph. Others make a quite another sense. In other words, for those words against him thou thyself shalt wander.
"Derision" means a pond to swim in, in this Scripture. They had spoken disrespectfully of Israel. They were happy over Israel's problems. Now they have problems of their own.
Signifying hereby that they would not be in safety in their strongest and most fortified cities, which would be besieged by the enemy and taken. And therefore, are advised to leave them, and flee to the rocks and mountains, that if possible they might be safe there.
"And be like the dove that maketh her nest in the sides of the hole's mouth": Which, for fear of birds of prey, makes her nest in the side of a hole or cleft of a rock, that she and her young may be safe from them. And which being pursued by the hawk, flies into a hollow rock or cavern, as Homer observes. But here it intends the place where it makes its nest. Which is for the most part in deserts and rocky places, where great numbers of doves live, and make their nests.
This is just saying, Moab will not be a safe place to be. The dove hides her little ones to keep them safe.
Suffering didn't come to humble Moab (see note on verses 11-12), so she remained proud.
Pride goeth before a fall. All of this will fade away when the judgement of God falls upon Moab.
I know his rage, either against Israel or other people; but he shall never execute it or bring to pass what he thinks to do. There is no trusting to what he saith, his boastings and his confidence are but lies and shall never affect his plans.
Moab will lie no more. They have been rendered helpless.
The prophet, being as a man affected with the miseries of a people very wicked, and so deserving of them. Though indeed by this he does not so much design to express the affections of his own heart, as to show what reason the Moabites would have to howl for the calamities of their country. For, as Kimchi observes, the prophet here speaks in the person of the people of Moab (see Isa. 16:7).
"And I will cry out for all Moab": The whole country of Moab, which should become desolate.
"Mine heart shall mourn for the men of Kir-heres": The same with Kir-hareseth, a city of Moab (Isa. 16:7). Whose foundations should be sapped, the city taken, and the men of it put to the sword, or caused to flee. And their case being deplorable, the prophet says his heart should mourn for them like a dove, as Kimchi and Jarchi observe. Though it may be rendered, "he shall mourn"; that is, Moab. For the destruction of such a principal city, and the men of it. The Targum renders it, "for the men of the city of their strength."
All of Moab is destroyed, and the prophet Jeremiah cries out in anguish at the terrible destruction.
Sibmah was a city in the land of Moab abounding with vines, but now should be destroyed. And Jazer another city in the same country, which was destroyed before the other. And therefore, its destruction should be lamented and wept over, as that had been: or "from", or "after the weeping of Jazer".
"Thy plants are gone over the sea": The Dead Sea; meaning the inhabitants of Sibmah, the governors and common people. Who were gone over sea into captivity, as it is generally understood.
"They reach even to the sea of Jazer": A lake or confluence of water near to Jazer, called a sea. As it was usual with the Jews to call such seas; as the sea of Tiberias, and the like. This spread of the plants seems to refer to the multitudes of those that belonged to Sibmah, and the villages of it, which extended beyond the Dead Sea, even to the sea of Jazer. But as fruitful as this vine was, and extensive as its branches were, they should come to destruction.
"The spoiler is fallen upon thy summer fruits, and upon thy vintage": The king of Babylon, who came upon them with his army in the summer season. And at the time of their vintage, and devoured the fruits of their vines and fig trees, with which this country abounded. And so impoverished and ruined them. The Targum of the whole is, "therefore as I have brought an army against Jazer, so I will bring slayers against Sibmah; they that carry them captive and have waded. They have passed through the sea; they are come to the sea of Jazer; upon thy harvest, and upon thy vintage, the spoilers are fallen."
The wonderful vineyards are all gone.
The time of harvest and vintage being times when the husbandmen were accustomed to reap the fruit of all their labors the preceding year, were times of great joy ordinarily. But the prophet foretells them of a year when there should be no such rejoicing, for they should have no wine from the winepresses. There should be no shouting as used to be in the time of harvest and of vintage.
Without the fruit of the vineyard there can be no wine made. Sometimes wine, joy, and gladness are thought of as all part of each other. Wine perhaps gives a false sense of joy and gladness.
Those who fly from Heshbon on its capture shall continue the cry even as far as Elealeh. There will be continued cries in all quarters, from one end to the other, everywhere slaughter and wasting.
"As a heifer of three years old": Moab heretofore not having known foreign yoke, and in its full strength, is compared to a heifer of three years old. Never yet yoked, nor as yet worn out with many birth-givings (see Isa 15:5).
"For the waters also of Nimrim shall be desolate": That is, the well-watered and therefore luxuriant pastures of Nimrim. The Hebrew is stronger: not merely shall be "desolate," but desolation itself multiplied: plural, "desolations." The most fertile tracts shall be dried up.
Again we see the extent of the widespread desolation. The cry of a heifer three years old is speaking of when she has her first calf. The cry of one city goes to another, and so on.
A burnt offering there; that is the priest, who shall be taken and carried captive (Jer. 48:7). Even every one of them; so that there will not be one left to offer sacrifice.
"And him that burneth incense to his gods": Chemosh, and others that the Moabites worshipped. This suggests that idolatry was one of the sins for which they were punished. And as all places and all sorts of persons should suffer in this calamity. So likewise, idolatrous places, priests, and worshippers.
Now we see the reason for the widespread destruction. They worship false gods. The burning of incense to a false god was an abomination to God. The LORD stopped them Himself.
The Lord grieved over the destruction of the Moabites, just as He had for His own people.
These pipes were used at funerals. This gives off a very mournful sound. Jeremiah mourns, even though he knows God's judgement is just.
Men, in times of mourning, used to pluck off the hairs of their head till they made them bald, and shaved their beards. Which, as Kimchi says, were the glory of their faces (see Isa. 15:2).
"Upon all the hands shall be cuttings": It was usual with the Heathens to make incisions in the several parts of their bodies, particularly in their hands and arms, with their nails, or with knives, in token of mourning. Which are forbidden the Israelites (Deut. 14:1).
"And upon the loins sackcloth": This is a well-known custom for mourners, to put off their clothes, and put on sackcloth. All these things are mentioned, to show how great the mourning of Moab for the calamities of it was.
All of these things are outward signs of mourning.
Or, "all of it is mourning". The whole country of Moab is in mourning; or all is full of mourning. All persons, places, and things, express nothing but mourning. Go where you will, it is to be seen:
"Upon all the housetops of Moab": The flat roof of Eastern houses was the natural gathering place of men in a time of panic and distress. As it was, in a time of peace, for prayer or meditation, or even for festive meetings. So (in Isa. 22:1), the city described as "the valley of vision" (Samaria or Jerusalem), is represented as "gone up to the house tops."
"I have broken Moab like a vessel wherein is no pleasure": The image is one with which the prophet had made men familiar by his symbolic act (in Jer. 19:10). So Coniah was "a vessel wherein is no pleasure" (Jer. 22:28).
These housetops are where they burned their incense to the false gods, so it would be correct for them to be places of mourning now.
Those that formerly lived in Moab, when it was in its glory, shall lament to see how the case is altered with it, that all its glory is broken down. And they that were accustomed to conquer their enemies now turn their backs with shame upon their enemies. And Moab, that was accustomed to be the praise and admiration of all people, was become an astonishment, and an object of derision and scoffing to them.
Not only was Moab defeated, but they were humiliated as well. They could not understand how this could happen to so strong a land.
The enemy, Nebuchadnezzar king of Babylon, with his army; who is compared to an eagle for his strength, swiftness, and greediness after the prey.
"And shall spread his wings over Moab": As an eagle spreads its wings, which are very large, over the little birds it seizes upon as its prey. So the king of Babylon would bring a numerous army against Moab, and spread it over his country. The Targum is, "behold, as an eagle which flies, so a king shall come up with his army, and encamp against Moab."
This is speaking of the leader of their oppressor, possibly Nebuchadnezzar, who swoops down like an eagle and takes his prey.
The name of a city in Moab (as in Jer. 48:24); so Jarchi, and others. But Kimchi and Abarbinel observe, that it may be taken for the giving of a name, and be rendered "the cities"; every one of the cities of Moab, which were as easily and quickly taken as one city. These may intend the cities in the plain, as the strong holds of those in high places.
"And the strong holds are surprised": Every one of them; so that there was not a city, or a fortified place, but that which came into the enemies' hands.
"And the mighty men's hearts in Moab at that day shall be as the heart of a woman in her pangs": Even the hearts of the soldiers, and the most courageous generals, shall sink within them. And they be not only as suffering from fear as women in common. But as low spirited as a woman when she finds her pains are coming upon her, and the time of her delivery is at hand.
This is speaking of fear and pain that comes upon these men, as a woman giving birth.
For some time, not always. Since the captivity of Moab is promised to be returned (Jer. 48:47). Or from being such a people as they had been, enjoying so much ease, wealth, power, and prosperity. Abarbinel takes it to be a comparative, and renders it, "more than a people"; that is, shall be destroyed more than any other people; but the former sense is best.
"Because he hath magnified himself against the Lord": The Targum is, against the people of the Lord. This is the cause of his destruction (see Jer. 48:26).
Lucifer found out that you do not magnify yourself against the LORD. This is just punishment for such a horrendous sin.
A proverbial expression, showing, that if they escaped one danger, or sore judgment, they should fall into another and greater. The words seem to be taken from (Isa. 24:17).
"O inhabitant of Moab, saith the Lord": What in the prophecy of Isaiah is said of the inhabitants of the earth in general, is here applied to the inhabitants of Moab in particular.
All of these things happen when a people are doomed. There is no escape. Unchecked sin brings this type of doom whether you are Moab or anyone else.
The year of their visitation speaks of their death. This judgement is of God, and there is no escape.
Heshbon was a strong city in the land of Moab, to which many of the Moabites took themselves in this time of their calamity. Thinking they should be sheltered, under the protection of it, from the fury of the Chaldean army. Here they fled, and here they stood, imagining they were safe, "because of the force".
"But a fire shall come forth out of Heshbon, and a flame from the midst of Sihon": The same with Heshbon; so called from Sihon, an ancient king of it. The meaning is, that the Chaldeans should make themselves masters of Heshbon, this strong city, in which the Moabites trusted. And from there should go out like a flame of fire, and spread themselves all over the country, and destroy it. What was formerly said of the Amorites, who took the land of Moab out of the hands of the king of it, and it became afterwards a proverbial expression, is here applied to the Chaldeans (see Num. 21:26). So the Targum, by a flame of fire, understands warriors:
"And shall devour the corner of Moab": The whole country, even to the borders of it. The Targum is, "and shall slay the princes of Moab;" so great men are sometimes called corners (see Zech. 10:4).
"And the crown of the head of the tumultuous ones": Not of the common people that were tumultuous and riotous, but of the great ones, who swaggered and boasted, and made a noise about their strength and riches. But now should have their heads broke, and their pride and glory laid in the dust. So the Targum, "and the nobles, the children of noise."
They may escape imprisonment, but if they do the fire will destroy them. There is no escaping the wrath of God.
The inhabitants of Moab, who worshipped the idol Chemosh (of which see Jer. 48:7). And so, called his people, as Israel were called the people of the Lord. Now these, notwithstanding their idol, whom they worshipped, and in whom they trusted, should perish. And sad and deplorable would be their condition and circumstances.
"For thy sons are taken captives, and thy daughters captives": This explains the woe that should come upon them, and in what sense they should perish. Since their sons and daughters, who they hoped would have continued their name and nation, were taken, and would be carried captives into Babylon (see Num. 21:29).
"I will bring again": God will allow a remnant of Moab to return to the land (compare 12:14-17; 46:26; 48:47; 49:6, 39), through their descendants in the messianic era ("the latter days").
Some are killed, and the others are taken captive. In the end times (latter days), God will bring Moab back to its land.
Verses 1-6: "Concerning the Ammonites" (compare Ezek. 25:1-7; Amos 1:13-15; Zeph. 2:8-11). These people descended from Lot (compare Gen. 19:38), and lived north of Moab. Though Israel had people who were heirs to Transjordan, i.e., Gad, Reuben, and one half of Manasseh (compare Joshua 22:1-9). The Ammonites, whose god was Milcham or Molech, were chided for having usurped the area (verse 1), when the northern kingdom was taken captive by Shalmaneser.
The Ammonites were descendants of Lot, who lived to the east of the Jordan River (Gen. 19:38). They had sent delegates to Jerusalem (in 593 B.C.; 27:3), as part of a coalition against Babylon. Jeremiah's oracles against the nations would remind Judah that these alliances were doomed to failure.
The history of this people was, to a great extent, parallel with that of the Moabites. They had been conquered by Sihon, the great Amorite king, and when that monarch was, in his turn, conquered by the Israelites (Num. 21:21-31). Their territory was assigned to the tribes of Gad and Reuben (Num. 32:34-38).
(In Judges 11:12-33), we have the record of an unsuccessful attempt to recover their lost territory, and like attempts appear to have been made by Nahash (1 Sam. 11:1-11), and Hanun (2 Sam. 10:6-14; 12:26-31). On the deportation of the Trans-jordanic tribes by Tiglath-pileser (2 Kings 15:29; 1 Chron. 5:6; 5:26), they made a more successful effort. and their king Baalis appears as prompting the conspiracy of Ishmael, the son of Nethaniah (Jer. 40:14). The prophecy on which we now enter was probably delivered before that time, in or about the fourth year of Jehoiakim (Jer. 25:21). Its opening words recall the long-standing territorial controversy.
"Hath Israel no sons?" Was the land he had occupied so long to pass into the possession of a stranger?
"Why then doth their king inherit Gad": The name all but identical with the "Malcham" of (Zeph. 1:5), and connected with Moloch, was that of the god of the Ammonites, as Chemosh was that of the Moabite deity. He, as his very name implied, was their true king; and the complaint of the prophet is that he inherits Gad, which had been in the possession of Israel.
The Ammonites were a violent people. The Ammonites have moved into the area of the Gadites. The "king" here is speaking of a false god, probably Molech. The meaning of inherit in the verse above, is take possession of. This means they have taken land that was given to Gad by God. This land belonged to the Israelites and their children for all generations.
"An alarm of war": Nebuchadnezzar defeated Ammon in the fifth year after the destruction of Jerusalem (around 582/581 B.C.).
God will burn these oppressors with fire and they will leave the land to the Israelites, who it belonged to in the first place.
Which was a city of Moab, though it formerly belonged to the Amorites (see Jer. 48:2). It was upon the border of Ammon, and near to Ai, which was now destroyed. And therefore, is called upon to howl and lament, because its destruction also was near at hand, and might be expected. Hence Kimchi gathers, that the Ammonites were destroyed before the Moabites. But some have thought that Heshbon was a double city, divided by a river, which ran through it. And that that city which was on one side of the river belonged to Moab, and that on the other side to Ammon.
"For Ai is spoiled": Not that which was near Jericho in the land of Canaan, but a city in the land of Ammon, thought to be the Gaia of Ptolemy. This seems to be the first city in the country of Ammon that Nebuchadnezzar would lay waste.
"Cry, ye daughters of Rabbah": The royal city before mentioned; (see Jer. 49:2). Either the inhabitants of it, particularly the women, especially the younger women, who would be in the utmost distress on hearing the enemy was so near them, and what had befallen Ai. Or the villages about Rabbah, as Kimchi interprets it. That is, as the Targum, "the inhabitants of the villages of Rabbah:" gird ye with sackcloth; as a token of calamity and mourning for it, as was usual:
"Lament, and run to and fro by the hedges": Which Jarchi, Kimchi, and Ben Melech, understand of the enclosures or fences of villages. Like those of gardens, fields, and folds, in distinction from walls of cities, and fortified places. But rather it signifies the hedges in the fields, whither, being drove from their habitations, they would seek unto for shelter, and run about among them for safety, lamenting their unhappy case.
"For their king shall go into captivity": Be taken and carried captive. Either their principal governor; or rather Milcom their god, since it follows.
"And his priests and his princes together": Both such as offered sacrifices to him, and attended on and supported his worship. The same is said of Chemosh, the god of the Moabites (Jer. 48:7).
Heshbon is a city located in the land of Gad, but inhabited by the Ammonites. Daughters of Rabbah are speaking of their un-walled cities. This says run, because your false god cannot help you.
"Thy flowing valley": Flowing with the blood of the slain.
"Backsliding" (see note on Prov. 14:14).
These Ammonites were the offspring of Lot and his daughter. This family started with an incestuous affair. They were related to Abraham, because Lot was Abraham's nephew. This is the only connection I can make with them being a daughter. They certainly were backslidden from several generations back. They certainly had forsaken the God of Lot. They worshipped the false god Molech. To put trust in a false god is a hopeless thing. It seems they trusted in riches as well. In time of God's judgement, neither one are of much use. The only God to go to, is the great I Am.
The terrible army of the Chaldeans, which should strike them with a panic. Who thought themselves so secure in their fortresses, trusting in their riches.
"From all those that be about thee": Meaning either from the Chaldeans, and the neighboring nations, that should join and surround the Ammonites on all sides. Or from all the borders of Ammon round about, where they should come. They would be a "terror", "a fear all round" (Jer. 20:3).
"And ye shall be driven out every man right forth": Driven out of their houses, and cities, and villages, and steer their course forward, and never look behind to see what were become of their families and their friends. Everyone having enough to do to provide for their own safety.
"And none shall gather up him that wandereth": That is straggling about, and knows not which way to take, and whither to flee for safety. All will be so intent on their own safety, that they will not concern themselves for others or to take them under their care. To take those that are on foot upon their horses or carriages, whom they overtake; or into their houses, as they pass by.
We see the cities and towns being abandoned. People were running for fear of things to come.
"I will bring again": As with Moab (compare 48:47 and see note there), God promised that captives would have an opportunity to return. This was partially fulfilled under Cyrus, but will be more fully in the coming kingdom of Messiah (compare 48:47).
"Ammon", like Moab, was descended from "Esau" (Gen. 36:1; 6-8). Although they maintained their identity by helping Nebuchadrezzar invade Judah (compare Lam. 4:21-22), and even expanded their territory into southern Judah, thus forming the land of Idumea. Edom proper was eventually overrun by the Nabateans in the fourth century B.C. Thereafter, the Edomites were largely identified with the Idumeans. They become involved in the events of the Maccabean Wars and the political affairs that took place during the Roman occupation of Syro-Palestine. With the fall of Jerusalem, they disappear from history. However, Obadiah seems to hold out hope for the area in the last days (Obad. 21).
This is speaking of the time when Cyrus releases the captives in Babylon and they return to their homeland.
Verses 7-22: "Concerning Edom" (compare Isa. 21:11-12; Ezek. 25:12-14; Amos 1:11-12; Obad. 1). This prophecy is closely related to Obadiah. These people descended from Esau (compare Gen. 36:1-19), and lived south of the Dead Sea. Perpetual desolation is ahead for Edom (verse 13). God will make it bare (verses 10, 18). The destroyer is probably Babylon (in (588 to 586 B.C.; or 552 to 581 B.C.). As (verse 19), has descriptions used of Babylon against Judah (lion, 4:7); flooding of the Jordan (12:5). Also "fly as the eagle" (verse 22), is used of Babylon (Hab. 1:8). There is no prophecy of a future restoration.
The Edomites were descendants of Esau and long-time rivals of Israel and Judah (Gen. 36:1-43). Their judgment is a common theme in the Old Testament prophets (Isa. Chapter 34; 63:1-6; Ezek. Chapter 35; Mal. 1:2-5), and this passage closely parallels Obadiah's prophecies against Edom. The judgment of this nation is representative of how God will judge all His enemies in the end times.
The destruction of Edom, or Idumea, is likewise foretold by Ezekiel, Joel, Amos, and Obadiah. The Edomites were old enemies to the Israel of God. But their day is now at hand. It is foretold, not only to warn them, but for the sake of the Israel of God, whose afflictions were aggravated by them. Thus, Divine judgments go round from nation to nation. The earth is full of commotion, and nothing can escape the ministers of Divine vengeance. The righteousness of God is to be observed amidst the violence of men.
"Is wisdom no more in Teman": "The eastern part of the world (by which is chiefly meant Arabia and the adjacent countries), was famous for the study of wisdom, or philosophy, as it was called in later times (see 1 Kings 4:30). The Edomites put in their claim to this prerogative, as appears from what is said here, and in the parallel place of Obadiah (Jer. 49:8). As also from the book of Job, where Eliphaz, one of the disputants, is called the Temanite, as being descended from Teman, Esau's grandson. Who gave name to the city or country of Teman, elsewhere mentioned.
"Is counsel perished from the prudent?" When God designs a people for destruction, he deprives them of that common prudence and foresight which are requisite for the due management of their affairs." Here Edom, which boasted itself, and whose fame was spread abroad for wisdom and prudence, is described acting as if all its wisdom and prudence were gone.
The Edomites are the descendants of Esau, who sold his birthright for a bowl of soup. They were not hostile to the Israelites like the Ammonites were. The reason for their destruction is because of their unfaithfulness to God. The Edomites were known of as very wise men. The question here, is why are they not using that wisdom and making better decisions? The first mention of the Temanites (is in Genesis). One of Job's friends was a Temanite as well.
"Esau": He was cursed for his godlessness and his punishment was perpetuated in his descendants (compare Heb.12:11, 17).
The inhabitants of Dedan were commercially minded. This destruction leads to Dedan as well. The Edomites were fleeing for safety away from the towns. They came through Dedan to safety. They would hide in caves, or in the desert.
If gatherers of grapes, at the time of the vintage, should come into thy fields to gather the grapes, being ripe, would not they leave some for the poor to glean? Certainly they would, and not take every cluster.
"If thieves by night, they will destroy till they have enough": Who break into houses by night, these will eat and drink as much as is sufficient, and carry off what serves their turn. But they seldom take away everything they find in a house. They leave some things behind them. But it is suggested that the Chaldeans should take away all from the Edomites, and leave them nothing (see Obad. 1:5).
This is just saying that grape gathers hired by the owner of the vineyard, would conform to the wishes of the owner to leave a remnant of grapes for the poor. When a robber comes, they have no regard for the owner or the poor. They take all they want and destroy the rest.
The reason why the invaders destroy Edom so completely. His secret places are the hiding-places in the mountains of Seir.
"His seed": Esau's seed, the Edomites. His brethren are the nations joined with him in the possession of the land, Amalek, and perhaps the Simeonites. His neighbors are Dedan, Tema and Buz.
"He is not": Edom was politically extinct after the Roman conquest.
This is speaking of the judgement of God being like a robber who leaves nothing. They had hidden in caves before, but even this will not be hidden from God who sent the invaders. All the men will be caught and killed or taken into captivity.
Thy fatherless and widows must rest their hope in God alone, as none of the adult males shall be left alive, so desperate will be the affairs of Edom. The verse also, besides this threat, implies a promise of mercy to Esau in God's good time, as there was to Moab and Ammon (Jer. 49:6; 48:47). The extinction of the adult males is the prominent idea (compare Jer. 49:12).
This was because no adult men will be left to care for them (see the note on 7:6).
The LORD had sworn that all of Edom's cities would be laid waste. He is also promising here, to take care of the widows and orphans if the Edomites will leave them. God has always cared for the fatherless and the widows.
"They ... not to drink of the cup ... surely drink of it": This refers to the Jews who had a covenant relation to God. What will happen to a nation that has no such pledge?
For the "cup" (see the note on 25:28).
If God punishes His beloved Israel, He will surely punish their enemies as well. The cup spoken of here, is the cup of God's wrath.
This he did, because he could swear by none greater, and to show the certain and infallible accomplishment of the event, and the importance of it. And which was so extraordinary, that it was scarce thought credible, and therefore an oath is used to confirm it.
"That Bozrah shall become a desolation, a reproach, a waste, and a curse": Bozrah of Idumea (Isa. 63:1). The royal city of Edom, as Kimchi; this should be utterly destroyed, and be spoken of contemptibly, and used proverbially, to express a curse. The Lord curse thee as Bozrah is cursed. It may be put for the whole country of Edom, of which it was the metropolis, since it follows:
"And all the cities thereof shall be perpetual wastes": Either those in the neighborhood of it, and belonging to it, it being the capital or mother city. Or all the cities in the land of Edom; so general should be the desolation.
The LORD swore by Himself, because there was none greater to swear by. Bozrah was a fortress of the metropolis of North Edom. Bozrah is mentioned because of its fortress. Since Bozrah, which was so heavily fortified, was destroyed, all the other cities less fortified would be too. They were all turned into useless waste.
Edom had sent envoys to Jerusalem as part of the doomed conspiracy against Babylon (in 593 B.C.; 27:3). The Lord has sent His own "ambassador", calling for an enemy attack on Edom.
Jeremiah is giving some of his own statements in this verse. He is aware God has contacted a heathen nation to come against them. He is trying to make them understand that this is very near. God is sending the heathen nation, that is the important message here.
Verses 15-16: The Lord would make Edom small among the nations in part because they participated with Babylon in the assault on Jerusalem.
Jeremiah 49:15 "For, lo, I will make thee small among the heathen, [and] despised among men."
Or, "I have given thee", or "made thee". As if it respected what Edom was at first, a people few in number, and their country not large, as Aben Ezra and Kimchi, and after them Abarbinel. But it rather intends what Edom should be. And which was the reason of gathering the Chaldeans against them, to reduce their number, weaken their strength, and destroy their substance. And so, make them a small, feeble, and contemptible people; as follows:
"And despised among men": For the fewness of their men, the desolation of their country. The consumption of their wealth and riches, their poverty and meanness (see Obad. 1:2).
They had been highly thought of because of their wisdom in the past. The invasion and conquering of them, would take away the prestige they had.
Verses 16-17: Edom was situated in high and rugged mountains and thus, convinced it was invincible. But the ruin will come and be irreversible.
Obadiah in his prophecy against Edom uses much the same expressions (Obad. 1:3-4). The word that is here used being of the number of those which are but once found in Scripture, hath given interpreters liberty to abound in their senses of it. Some translating it arrogance, some, thine idol. But the best interpreters understand by it their terribleness to others, their being so potent that others were all afraid of them. This deceived them, making them to conclude themselves secure, and out of danger. To which is also added the pride of the heart. The country of Edom being mountainous, they are said to:
"Dwell in the clefts of the rocks": That is, in places impregnable, and inaccessible as they thought, in the heights of the hill. But the Lord lets them know no place was to his power inaccessible or impregnable, for if they dwell as:
"High as the eagle": Which the Scripture tells us (Job 39:27-28), maketh her nest on high, and dwelleth and abideth upon the rock, upon the crag of the rock, yet he would bring them down.
It seems their pride was their downfall. In their hearts they thought themselves better than the Israelites. This grieved God. There is no mountain high enough or no cave deep enough to hide from God. Be sure, He will find you out.
The likes is said of Babylon (Jer. 50:13): It appears from (1 Kings 9:8), that it was a kind of proverbial expression, when they would express a great desolation, or great plagues, that those who passed by such a place should be astonished, and hiss at it.
This destruction is very near when Jeremiah is speaking, but there is another desolation about 70 A.D. when Edom fades away altogether. Perhaps both times are mentioned here. Those who had been praised for their greatness will now be hissed for their weakness.
Which was so sudden and general, that nothing was left, or any spared. So should it be with Edom.
"And the neighbor cities thereof, saith the Lord": The cities that were in the plain, Admah and Zeboim.
"No man shall abide there, neither shall a son of man dwell in it": That is, of the race of Edom. No Idumean should inhabit it. Otherwise those who conquered it should, and doubtless did. There seems to be some allusion to the Dead Sea, these cities became, to which Edom is compared, and so were quite uninhabitable.
Sodom and Gomorrah were destroyed by fire and brimstone which fell from the heavens. This will be a different cause of destruction, but with the same results. No Sodomites will ever call Sodom home again after the destruction (in 70 A. D).
Verses 19-21: These words are repeated (in 50:44-46), where they refer to Babylon.
The fall of Edom is compared to the state of a flock worried by an enemy strong as a lion (Jer. 4:7), and swift as an eagle (Jer. 49:19).
"The swelling of Jordan": Or, the pride of Jordan, the thickets on his banks.
"Against the habitation of the strong": Or, to the abiding pasturage. The lion stalks forth from the jungle to attack the fold, sure to find sheep there because of the perennial (evergreen), pasturage. "But I will suddenly make him (the flock, Edom), run away from her (or it, the pasturage)."
"And who is a chosen man: Better, and I will appoint over it, the abandoned land of Edom, him who is chosen, i.e., my chosen ruler Nebuchadnezzar.
"Who will appoint me the time?" The plaintiff, in giving notice of a suit, had to mention the time when the defendant must appear. Yahweh identifies himself with Nebuchadnezzar (Jer. 25:9), and shows the hopelessness of Edom's cause. For who is like Yahweh, His equal in power and might? Who will dare litigate with Him, and question His right?
The shepherd in this is probably speaking of the ruler of Edom, since Edom was known as a pastureland. Nebuchadnezzar comes up like a lion, roaring across the land as if nothing were there. They come like a flood that cannot be stopped against Edom. This could be looking on down until the later invasion about 70 A.D., when the Edomites as a people are no more. There will be a new people appointed for the land at that time. God is "me" in the verse above. No one can resist the LORD. The ruler of Edom, like all, will stand before the LORD to be judged.
"The least of the flock": The weakest of the Chaldeans shall drag them away captive.
The divine counsels I believe, are those we read about in:
1 John 5:7 "For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one."
This counsel was set from the foundation of the world. God foreknew all that would happen in every instance. The least is probably speaking of a heathen nation.
That is, the ruin of the Edomites shall be so great, that all nations round about it shall be affected at the noise of their fall. And though the Red Sea, or the weedy sea, be at a great distance from them, yet their noise shall reach thither.
Their fall was great and terrible. The earth moving speaks of an earthquake so strong it will be heard in the Red Sea. Whether this is a literal earthquake or just something terrible that appears to be an earthquake is not known.
The Targum is, "behold, as an eagle comes up and flies, so shall a king come up with his army." The king of Babylon with his army, compared to an eagle for his swiftness and voraciousness. As before to a lion for his strength and fierceness.
"And spread his wings over Bozrah": Besiege that city, invest it, and seize upon it. Very fitly are the wings of an army expressed by the wings of this bird, denoting both their extent and force. The same is said concerning Moab (Jer. 48:40).
"And at that day shall the heart of the mighty men of Moab be as the heart of a woman in her pangs": When just ready to be delivered. Not only weak and timorous, but full of anguish, and quite dispirited (see Jer. 48:41).
The eagle swoops down and takes his prey. This is a sudden destruction that comes. Women's pains of childbirth come on them suddenly. They are frightened during the birth. This is what is mentioned about the men here. The destruction comes so sudden, and so does their fear.
Verses 23-27: "Concerning Damascus" (compare Isa. 17:1-3; Amos 1:3-5). Hamath, a city on the Orontes River that marked the northern limit of Solomon's rule (2 Chron. 8:4), 110 miles north of Damascus in southern Syria. And Arpad, 105 miles southwest of the modern Aleppo in northern Syria, were to fall, as well as Damascus, Syria's capital. Nebuchadnezzar conquered them in 605 B.C.
"Damascus" was the capital of the Aramean kingdom, a powerful enemy of Israel throughout its history until its near destruction by the Assyrians (in 732 B.C.). The Lord would use Babylon to further decimate its armies and destroy its palaces and fortresses.
Or, "unto Damascus"; or, "against Damascus". That is, "thus saith the Lord"; which is to be repeated from the foregoing instances (Jer. 49:1). This is to be understood, not only of the city of Damascus, but of the whole kingdom of Syria, of which Damascus was the metropolis (see Isa. 7:8).
"Hamath is confounded, and Arpad": Two cities in Syria. The first is generally thought to be Antioch of Syria, sometimes called Epiphania. And the other the same with Arvad These, that is, the inhabitants of them, as the Targum, were covered with shame, thrown into the utmost confusion and consternation.
"For they have heard evil tidings": Of the Chaldean army invading the land of Syria, and of their coming against them. And perhaps of their taking of Damascus their capital city. All which must be bad news unto them, and give them great uneasiness.
"They are fainthearted": Or "melted"; their hearts melted like wax, and flowed like water. They had no heart nor spirit left in them, through fear of the enemy.
"There is sorrow in the sea, it cannot be quiet". The Targum is, "fear in the sea, carefulness hath taken hold on them, behold, as those that go down to the sea to rest, and cannot rest;" or, as others, cannot flee. And the sense this, that the inhabitants of the above places were either like the troubled sea itself, which cannot rest. Or like persons in a storm at sea, who are in the utmost uneasiness and distress.
Damascus is on the border of the desert. Hamath is on the border of Israel. The mention of the sea has to do with the restlessness of the sea.
Syria, whose head is Damascus, hath lost her old courage and valor. It was accustomed to be a formidable country to its neighbors, but now they flee before their enemies.
"Fear hath seized on her": They are seized and overpowered by their own fears.
"Anguish and sorrows have taken her, as a woman in travail": Great sorrows are ordinarily in Scripture expressed by the similitude of the pains of a woman in travail. We have met with it often in this prophecy (Jer. 6:24; 22:23; Psalm 48:6; Micah 4:9).
Damascus was a very worldly city. Pleasures of the world were the things you always think of when you think of Damascus. They were a mixture of people who were not following after the one true God. The destruction of the enemy is sudden as a woman in travail. Her sorrows come in a day. She has been judged and condemned.
Jeremiah 49:25 "How is the city of praise not left, the city of my joy!"
"City of praise ... my joy": Could be translated, "the city of renown", famous due to its situation in a spacious oasis and its trade (as in Ezek. 27:18).
This city of praise and joy is Damascus. The revelry and worldly praise and joy are what is spoken of here.
Or "verily" so Jarchi interprets it as an oath. Jehovah swearing that so it should be; that her young men, her choice ones such who were the flower of the city, and on whom its future prosperity depended. These should fall by the sword of the Chaldeans in the streets of the city, when having entered, and taken it.
"And all the men of war shall be cut off in that day, saith the Lord of hosts. Soldiers and officers, men of strength and valor in whom the inhabitants of Damascus trusted for their defense. These should be cut off by the sword of the enemy at the time of the siege, and taking of it.
This just speaks of the entire army being destroyed.
Verses 27-28: "Damascus", the age-old home of the Arameans, and "Kedar", an important Arabian tribe (compare Isa. 21:16-17; 42:11; 60:7; Ezek. 27:21), as well as "Hazor". Apparently a center of Arabian concentration, all felt the heels of the conquering Babylonian forces under Nebuchadrezzar.
"The palaces of Ben-hadad": Here was the place where so many cruel evils against Israel were devised, thus the reason for its overthrown. The name is common among Syrian kings, meaning Son of Hadad, an idol, so it does not refer to the Ben-hadad of (2 Kings 13:3 and Amos 1:4).
We see from this that even the palaces will not be spared. The whole city shall be burned.
Verses 28-33: Concerning Kedar ... Hazor" (compare Isa. 21:13-17). These areas in the Arabian Desert east of Judah were to be laid waste (as a different Hazor was a few miles northwest of the Sea of Galilee). Kedar was an Ishmaelite tribe (compare Gen. 25:13; Ezek. 27:21). The conqueror was Nebuchadnezzar (in 599/598 B.C.), as recounted in an ancient record, the Babylonian Chronicle. It was shortly after this that Babylon seized Jerusalem (in 598/597 B.C.).
God's judgment would extend to the Arabian tribes of "Kedar" and "Hazor", and Nebuchadnezzar attacked Arabia (in 599 B.C.; Isa. 60:7), promises that the descendants of Ishmael will be participants in God's future kingdom.
"Kedar": (Gen. 25:13). Was one of the sons of Ishmael, whose posterity inhabited part of Arabia Petraea (see Isa. 21:13, 17). We read of it (in Psalm 120:5; SOS 1:5; Ezek. 27:21). We read of:
"Hazor": (Joshua 11:1; 11:10). It was the head city to several kingdoms in Joshua's time. Jabin was king of it in the times of Deborah (Judges 4:2). The prophet foretells that Nebuchadrezzar should also conquer these kingdoms; and saith he heard the Lord call to Nebuchadrezzar to go up against them.
Kedar represents the Arabs who are nomads in this area. The name "Kedar" means to be dark. This is probably speaking of the dark Arab skin. They were descendants of Ishmael. Hazor was a district in Arabia. These were settled Arabs not like the nomads of Kedar. We see from this that God is not letting anyone off without punishment for their sins.
That is, the Chaldeans shall take away the Kedarens' tents. For they being a people whose cattle were their livelihood, had no fixed houses, but tents. Which were movable habitations, covered with skins of beasts. And the curtains which they used to draw before those tents, and served them as sides, as gable ends of houses serve us. And all the furniture of their tents or tabernacles, and their cattle. And either their enemies should frighten them with terrible noises and outcries, or they should themselves cry out that they were surrounded with objects of fear.
The tents were their homes. Just as the houses had been burned in Israel, these tents are taken here. They will leave them nothing to live in. They utterly spoil them.
The same is said to the inhabitants of Dedan (see Jer. 49:8).
"For Nebuchadrezzar king of Babylon hath taken counsel against you, and hath conceived a purpose against you": Had determined upon their destruction, and had consulted and contrived ways and means to effect it. And therefore, since so powerful an enemy had such a design upon them, it was high time to flee, and get as far off as they could. And hide themselves in the caverns of the earth.
We see from this that the army is the army of Babylon. This is a message to the Arabs which are in the villages, to hurry and get out while there is still time. This army will be sweeping through this area and the only chance they have is to flee.
"Neither gates nor bars": These nomads were out of the way of contending powers in Asia and Africa.
This wealthy nation spoken of here are these Arabs. They do not have an army and do not even have walled cities, so it will be no trouble to overcome them. They had been wealthy in the fact that they had been at peace. They had not been fighters, so they had no army.
These words sound like a part of the king of Babylon's supposed speech encouraging his soldiers from the booty they should get, which should be a great multitude of camels and other cattle. The latter words are the words of the prophet, in the name of the Lord, threatening ruin to these Kedarens and Hazorites. Though they lived in corners, and might upon that account think themselves secure. God saith he would fetch them out of their utmost corners, and bring calamity from all parts upon them.
It appears they had many cattle and camels. This would be the booty for the conqueror. The camels were used much in the way our early settlers used horses. They were a mode of transportation. Cattle were food. It appears there will be no way of escape for them because the enemy will come from all around them.
The city of Hazor, as well as the kingdoms of it. The royal city, where their king and principal men dwelt. Even this should be no more inhabited by men, but by dragons, and the wild beasts of the field. And so remain forever, or at least a long time (see Isa. 13:20).
"There shall no man abide there, nor any son of man dwell in it": Signifying the utter desolation of it (see Jer. 49:18).
This is the very same fate as for Hazor. There will be utter destruction.
Verses 34-39: "Elam" (as in 25:25). Elam (200 miles east of Babylon and west of the Tigris River), was to be defeated. Babylon fulfilled this (in 596 B.C.). Later, Cyrus of Persia conquered Elam and incorporated Elamites into the Persian forces that conquered Babylon (in 539 B.C.). Its capital, Susa, was the residence of Darius and became the center of the Persian Empire (Neh. 1:1; Dan. 8:2).
"Elam" was east of Babylon in modern Iran. The Elamites' skills as archers (Isa. 22:6), would not protect them when the Lord brought judgment and exile upon them.
The Persians, as it is commonly understood, who descended from Elam, the son of Shem (Gen. 10:22). According to Josephus; the country of Elymais, is here designed. Which, though in the times of Cyrus, was added to, and made a part of, the Persian Empire, yet was a country distinct both from Persia and Media. And it seems very manifest that Elam served under Sennacherib, king of Assyria, when he besieged Jerusalem (Isa. 22:6). And afterwards fell into the hands of Nebuchadnezzar king of Babylon, and became subject to him, which is the calamity here threatening them. For certain it is, that, in Belshazzar's time, Shushan in Elam was the royal seat of the kings of Babylon, (Dan. 8:2). Now this prophecy against Elam was delivered out;
"In the beginning of the reign of Zedekiah king of Judah": Perhaps in the first year of his reign, ten or eleven years before the destruction of Jerusalem. How long before it had its accomplishment is not certain.
"Break the bow": Elamites were famous archers (compare Isa. 22:6).
Elam was one of the most ancient kingdoms in the world. It was south of Assyria. It was east of Persia. The man, Elam, was the first son of Shem. This Elam probably got its name from him. He was the father of the Elamites. Elam was a land of bowmen. This is just saying, they will break the bow so they cannot fight.
In the times of Nebuchadnezzar, who should bring with him, in his army, people that dwelt in the several parts of the world, comparable to the winds for their swiftness and strength. Whose blast would be so great as to drive the Elamites to every part of the world, as every light thing is by the wind.
"And will scatter them towards all those winds": Those four winds, east, west, north, and south.
"And there shall be no nation whither the outcasts of Elam shall not come": Those that are driven out of it, forced to flee from it, or are taken captive, should come into the several nations of the world. So that there would not be any in which an Elamite was not.
This is very similar to the scattering of the Jews to every country. They will be scattered to all lands. They would be a dispersed people to all nations.
Verses 37-39: "Elam" lay east of Babylon in southwestern Persia. A broken text in the Babylonian Chronicles indicates that Nebuchadrezzar defeated an Elamite invasion of Babylon (in about 596 B.C.). As in the case of Moab (48:47), and Ammon (49:6), there is also given a note of future hope for Elam.
Frightened; thrown into the utmost consternation, so that they shall have no heart nor spirit to go out against them, and meet them, and defend themselves. But make all haste imaginable to flee from them, such a panic would seize them.
"And before them that seek their life": A further description of their enemies; they being such, who, not content with their substance, sought to take away their lives. Nothing less would satisfy them, being: cruel and blood thirsty ones.
"And I will bring evil upon them, even my fierce anger, saith the Lord": And a greater evil than that cannot be; signifying that the destruction that should be made among them would be the effect of the wrath of God upon them for their sins.
"And I will send the sword after them, till I have consumed them": That is, those that slay with the sword, as the Targum. These should go after those that fled, and destroy them, till the greater part of them were consumed. For all of them that were taken were not destroyed; or otherwise there would have been none to return from captivity, as is promised at the close of this prophecy.
We do not read of why the wrath of God is upon them, but we know it is not without just cause. We do know at one point that they were opposed to rebuilding the temple in the time of Ezra. This is explanation enough for me. God has every right to do with them as He wishes.
Either when Alexander subdued it, or Cyrus. Or rather Nebuchadnezzar, whose palace probably was, as it is certain his successors was, in Shushan in Elam, as before observed from (Dan. 8:2). This is called the Lord's throne, because he gave it to him. His conquest of Elam, and his dominion over it, were from him.
"And will destroy from thence the king and the princes, saith the Lord": So that there should be no more kings of Elam, and princes and nobles of their own, after this time. And because mention is made of the kings of Elam in the times of Nebuchadnezzar (Jer. 25:25). Though that is observed in the first year of his reign, some have thought that it is best to understand it or Cyrus, the Lord's servant and anointed. And whose throne might well be called the throne of God. Which he gave him, and set him on in an eminent manner, not only there, but elsewhere (see Ezra 1:2). And when this country of Elam, or Elymais, became a part of the Persian empire, and never had any more kings to reign over it separately.
The throne is speaking of his tribunal. Elam's king will reign no more. There will be strangers on the throne.
"I will bring again": As with certain other peoples in this section of nations, God would allow Elamites to return to their homeland. (In Acts 2:9), Elamites were among the group present at the Pentecost event. This has eschatological implications as well.
The latter days are speaking of the end times. In the following Scripture that speaks of all the nationalities of people at Pentecost, we see the Elamites mentioned.
Acts 2:9 "Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judea, and Cappadocia, in Pontus, and Asia".
Seth was not from the family of Cain. He was the son of Adam and Eve, who the spiritual blessings came through. God never totally destroys this line. They will return possibly during the Messianic age.
"Against Babylon": The subject (of chapters 50 and 51; compare Isa. 13:1 to 14:23; Hab. 2:6-17). Judgment focuses on Media Persia's conquest of Babylon (in 539 B.C.). The prediction of elements of violent overthrow, which was not the case when Cyrus conquered since there was not even a battle, points to greater fulfillment near the coming of Messiah in glory when events more fully satisfy the description (compare Rev. chapters 17 and 18).
Jeremiah devotes two long chapters of divinely given messages to Babylon, the foremost power of his day. It is a prophecy of judgment for the mighty world conqueror, but of restoration for an exiled Israel.
In the last few chapters we have seen the Babylonians and Chaldeans used of God in judgement against Judah and Benjamin, and many other small countries. Now we see judgement against them.
Verses 2-3: The defeat of Babylon would be the defeat of its gods as well, "Bel" and "Merodach" (50:38; 51:34, 44, 47, 52). Babylon had not conquered Judah because its gods were not more powerful than the Lord.
"Merodach" is Marduk, the old head of the Babylonian pantheon of their gods. "Bel" (the west-Semitic "Baal"), was the Babylonian equivalent of the earlier Sumerian storm god Enlil. Both the name and the powers of Bel became associated with Marduk, but the name Bel became the more common one in the Neo-Babylonian period (compare Isa. 46:1; Jer. 51:44; Dan. 5:1, 9, 22, 29).
"Idols": First the idols of Babylon are discredited by Jeremiah's using an unusual word for idols, meaning in Hebrew "dung pellets".
We see from this that Jeremiah did not side in with the Babylonians. He would have preferred from the beginning, to prophesy against Babylon instead of his homeland. We can see from this, that even though judgement begins at the house of God, it finally reaches to everyone. God was never satisfied with the morals of the Babylonians, He just used them to accomplish His judgements. He now turns to them and judges them for their evil ways. Jeremiah does not just tell Babylon, but all who will hear. He is in total agreement that Babylon needed punishing. "Bel" and "Merodach" are names of false gods worshipped by the Babylonians. The statues of these false gods are broken in pieces. "Declare among the nations" means to tell everyone.
"None shall dwell therein": The far view (in verse 1), cites this as not yet fulfilled in a sudden way (compare 51:8). Media Persia came down from the north (in 539 B.C.), and armies in the years that followed, but only gradually brought the past Babylon to complete desolation (compare verses 12-13).
The end of the Neo-Babylonian Empire came with the fall of Babylon to Cyrus the Great (in 539 B.C.; compare 51:28). Babylon was to remain a seedbed of sedition within the Persian Empire. The city later fell to Alexander the Great (who died there in 323 B.C.). It remained a center of controversy until its capture by the Parthians in the second century B.C. It never fully recovered; and by the end of the second century A.D., it was in great eclipse. Its once proud walls were ultimately pulled down (in A.D. 363). The glory of Babylon thus faded, as both Isaiah (Isa. 13:19-22), and Jeremiah (verse 34; 51:58), had prophesied. The defeat of proud Babylon stands as a sobering example of the final defeat of the empires of this world at the Messiah's second advent (compare Isa. 13:9-13 with Dan. 2:44; 7:26-28; Zech. 12:2-9; 14:1-4; Rev. chapters 17-19).
This nation that cometh from the north to attack Babylon is headed by Cyrus. This nation is the Persian Empire which Cyrus heads up. The "her" here, is Babylon. This does happen to the Babylonians. The city of Babylon will never be built again.
Verses 4-10: "Children of Israel shall come": Jeremiah predicted a return for exiled Israel and Judah (verses 17-20, as chapters 30-33), as the scattered and penitent people were given opportunity to escape Babylon's doom and return to Jerusalem and to the Lord in an eternal covenant (verse 5).
The defeat of Babylon would be the deliverance and vindication of Israel.
The union of the divided sections of the people is significant as being that which the prophet had all along hoped for (Jer. 3:14-16). And the united people are to return with tears of mingled joy and penitence (compare Ezra 3:13; 8:21-23). No longer worshipping Baal and the queen of heaven (Jer. 7:18; 44:17), but "seeking Jehovah their God."
This occurs at the end of the 70 year captivity of the Israelites. Specifically, to the two tribes of Benjamin and Judah. In a sense, Cyrus sets them free to go back into their homeland. This is a time of great rejoicing. They have repented and God has set them free. It would be of no help to anyone to return to their homeland unless they return to their God. Home for the believer, is wherever God is.
"In a perpetual covenant": This is the New Covenant (summarized in 31:31).
Zion is the city of God but it is also His church. To "repent" means to turn in an opposite direction. This is not only for forgiveness of past sins, but to walk in newness of life in Christ. "Jesus said in the following Scripture in:
Matthew 7:7 "Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you:"
In verse 5 above they are seeking God and His city. "The perpetual covenant" is the covenant of grace.
Hebrews 8:10-12 "For this [is] the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people:" "And they shall not teach every man his neighbor, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest." "For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more."
All men are compared to sheep that go astray (Isa. 53:6). Here it is applied to the Jews, who are called the Lord's people, by reason of the ancient covenant God made with their fathers. They are said to be lost, either with respect to their captivity, being cast out of the land which God gave them for pastures, or in respect of their idolatry.
"Their shepherds have caused them to go astray": Their civil and ecclesiastical governors have been a cause of it. The former by their wicked commands forcing them to idolatry and superstition. Or at least by their wicked example setting them an example, and by their ill government conniving at them in their idolatrous practices, for which they are gone into captivity. Their priests, and ecclesiastical governors, teaching them such practices. And encouraging them by their own examples, and promising them immunity and security in them.
"They have turned them away on the mountains": Either they have been a cause of their offering sacrifices to idols upon the mountains, or of their being carried into captivity over the mountains. They have gone from mountain to hill; either wandering up and down in a strange land, or in their way hither, or running from one species of idolatry to another. They have forgotten their resting place. They have forgotten the land of Canaan, which I gave them for a resting-place after their toilsome travel in the wilderness. Or (as some would have it), they have forgotten me who is their rest.
Never has there been a people more scattered than the Jews. They are returning to Israel today by the millions. They are coming home, just like these of Judah and Benjamin came home from Babylon. Their leaders (shepherds), had gone astray and taken the people with them. We read in the 34th chapter of Ezekiel that the Lord is going to take the people away from the shepherd that fleeces the sheep. The Lord Himself will be their great Shepherd.
The king of Babylon was kind to Jeremiah, yet the prophet must foretell the ruin of that kingdom. If our friends are God's enemies, we dare not speak peace to them. The destruction of Babylon is spoken of as done thoroughly. Here is a word for the comfort of the Jews. They shall return to their God first, then to their own land. The promise of their conversion and reformation makes way for the other promises. Their tears flow not from the sorrow of the world, as when they went into captivity, but from godly sorrow. They shall seek after the Lord as their God, and have no more to do with idols. They shall think of returning to their own country. This represents the return of poor souls to God. In true converts, there are sincere desires to attain the end, and constant cares to keep in the way. Their present case is lamented as very sad. The sins of professing Christians never will excuse those who rejoice in destroying them.
The Babylonians did not want to take any blame because of what they did. They did capture them on the orders of God, but they had been deep in false worship themselves. Just because they were used of God to carry out His will on Judah, did not excuse their own sins.
This, in the literal sense, is a call to the Jews in Babylon, and in other parts of Chaldea, to go out from that place upon the proclamation of Cyrus. And especially to the chief of them, to animate the rest, and set them an example. Such as Zerubbabel, Jeshua, Ezra, and others. And, in the mystical sense, is a call to the people of God in Rome, and the antichristian states, to come out from there, a little before the destruction thereof (as in Rev. 18:4). Which seems to refer to this passage.
"And be as the he goats before the flocks": Which walk stately and nimbly, cheerfully and readily. Without fear and dread, boldly and confidently, and encourage others to follow them. The Targum is, "as princes at the head of their people."
The he goat leads the flock and that is what they are to do. They must flee the city now, before Cyrus' army actually starts fighting.
The desolation that shall be brought upon Babylon is set forth in a variety of expressions. The cause of this destruction is the wrath of the Lord. Babylon shall be wholly desolated; for she hath sinned against the Lord. Sin makes men a mark for the arrows of God's judgments. The mercy promised to the Israel of God, shall not only accompany, but arise from the destruction of Babylon. These sheep shall be gathered from the deserts, and put again into good pasture. All who return to God and their duty, shall find satisfaction of soul in so doing. Deliverances out of trouble are comforts indeed, when fruits of the forgiveness of sin.
These great nations are the group that make up the Persians. Each arrow that the Persians shoot, will find their mark is what is meant by "not return in vain".
The land of the Chaldeans, as the Targum, should become a spoil to the enemy, and be plundered of all its riches and treasures. Not only Babylon principally, but the whole country it was the metropolis of;
"All that spoil her shall be satisfied, saith the Lord": For though spoilers are generally insatiable, yet so great should be the riches found in Babylon and in Chaldea, that they should have enough, and desire no more (see Rev. 18:17).
There would be great treasures to spoil from all she had attained, when plundering the nations.
Verses 11-16: Judgment on Babylon is the vengeance of God (verse 15), for her treatment of His people.
The Lord used the Babylonians to accomplish His purposes, but they remained culpable for their sinful actions, their violence, greed and motivating hunger for power and conquest.
You remember when they attacked Jerusalem, they went much further than the LORD had told them to. They have become fat with the wealth of other nations they defeated. The "grown fat as the heifer at grass" means they have had an abundance of food, while their neighbors have felt famine. "Bellow as bulls" means they have been boasting of their conquests.
Your chief City Babylon, or your country, which is the common mother of all the Chaldeans, shall be destroyed. Or:
"Shall be ashamed of you": Who are not able to defend her. The sense here seems a little difficult, because it appears no such strange thing that the hindermost of the nations should be a wilderness. It is therefore probable that the words "shall be" are to be understood before.
"The hindermost of the nations": Our translation supplies them after; so the reading will be, it shall be the hindermost of the nations, a wilderness, etc. That is, Babylon, that hath been so famous, and accounted the head of the nations, shall become the meanest of all nations, a mere wilderness, and a dry land, and a desert.
Not only will Babylon proper be destroyed, but the whole land. The land will be filled with shame. Babylon had been spoken of as one of the wonders of the world. Now that will be no more. It is destroyed. This becomes a desert area as the remains of Sodom and Gomorrah had.
That is, Babylon; which the Targum expresses. "Because thou, Babylon, hast provoked the Lord;" by their idolatry, luxury, ill usage of his people, and profanation of the vessels of the sanctuary. Therefore, it should be destroyed, and left without an inhabitant in it.
"But it shall be wholly desolate": As it now is. Pausanias says, in his time there was nothing but a wall remaining. And Jerom says, he had it from a brother Elamite, or Persian, that Babylon was then a park or place for royal hunting. And that beasts of every kind were kept within its walls. Of mystical Babylon (see Rev. 16:19).
"Everyone that goeth by Babylon shall be astonished, and hiss at all her plagues": Any traveler that had seen it in its glory would now be astonished to see the desolation of it. And, by way of scorn and derision, hiss at the judgments of God upon it, and rejoice at them, and shake their head, as the Targum.
The city of Babylon is never built again. The land of Iraq is in the same land as Babylon. Even today there is still astonishment at the destruction. It is also astonishing that it has never been rebuilt.
This is directed to the Medes and Persians, to dispose of their army in proper places round about the city of Babylon, to besiege it. And to order their instruments of war, fit for that purpose. A convenient manner; since they might be sure of victory. The Lord being wroth with it, and having so severely threatened its ruin.
"All ye that bend the bow, shoot at her, spare no arrows": The Elamites, or Persians, as before observed, were well skilled in archery. And, as Xenophon reports, Cyrus had in his army, when he came to Babylon, a great number of archers and slingers. And the archers are called upon to draw the bow, who were expert at it, and not spare their arrows, since they would everyone do execution (as in Jer. 50:9). And the slingers to "cast their stones at her", for so may be rendered. And thus, it is interpreted by Jarchi and by Kimchi, of casting either arrows or stones.
"For she hath sinned against the Lord": Which brought the wrath of God upon her. And chiefly the ill treatment of his people was the sin against him he resented.
This is a direct statement to the Persian army who is come to destroy Babylon. The punishment comes, because she has sinned against the LORD. The Persians are to be just as aggressive fighting them, as they were fighting Judah and Jerusalem.
Either as soldiers use to shout when they fall upon their enemy, or as they use to shout and triumph when they are entered into a city, or when their enemies flee.
"She hath given her hand": Either acknowledging themselves overcome, and yielding themselves to the power of their enemies. Or, as some think, confederating with the Lydians; but the former is more probable.
"Her foundations are fallen, her walls are thrown down": That is, she is wholly subdued and conquered. As if her walls were thrown down, for literally her walls were not beaten down by Cyrus, for he took the city by surprise.
"For it is the vengeance of the Lord": God is he who brings this vengeance upon Babylon, though it be by your hands.
"As she hath done, do unto her": It is very observable, that there is hardly any sins which the Lord so ordinarily punishes in the like kind, as those which are oftener against the laws of justice and charity. The common fate of cruel and uncharitable men is to meet with others to do to them as they have done to others. Unmerciful men find no mercy (see (Psalm 137:8-9; Jude 1:6-7).
This is quite a statement. The walls around Babylon were wide enough to have chariot races on the top of them. It would really be something for this wall to fall. In fact, there was an inner and an outer wall. Persia is fighting the battle, but this is really the vengeance of the LORD.
We are told that Babylon was so large a city that within the walls of it there was much ploughed ground. Or else the threatening imports that God would deal more severely with Babylon, than conquerors use to do with places which they conquer. Who used to spare and leave behind them ploughmen, and such as use to till the ground. But in the destruction of Babylon it should not be so.
"They shall turn everyone to his people, and they shall flee everyone to his own land": Not those of other nations, as the Jews, who were detained captives there, as Kimchi thinks. For these were not in such fear of the Persians, nor did they flee because of them. But were let go by them, and sent into their own land honorably. But either such who, of other nations, were come to traffic at Babylon. Or rather the auxiliaries of other nations, who were either hired or forced into the service of Babylon. These, finding the city taken, would make the best of their way into their own country.
This is perhaps speaking of those who had been held captive. You remember, they built houses, and grew gardens, and had vineyards. This is speaking of them fleeing to their homeland which would indicate they were the captives.
Verses 17-20: This section summarized the divine interpretation of Israel's history:
(1) Suffering and judgment on her (verse 17);
(2) Judgment on those who afflicted Israel (verse 18);
(3) Her return in peace and plenty (verse 19); and
(4) The pardon of her iniquity (verse 20) under Messiah.
Or like a sheep that is frightened and drove from the fold, and is dispersed, and wanders about here and there. Israel includes all the twelve tribes.
"The lions have driven him away": From his own land, and carried him captive, and scattered him among the nations. These lions are afterwards interpreted of the kings of Assyria and Babylon. So the Targum, "kings have removed them;" comparable to lions for their strength, fierceness, and voraciousness.
"First the king of Assyria hath devoured him": Eaten up his flesh; meaning Shalmaneser king of Assyria, who carried captive the ten tribes, that never returned, and therefore said to be devoured.
"And last this Nebuchadrezzar king of Babylon hath broken his bones": Or, "deboned him"; took out his bones, all his strength and substance. Or took the flesh off of them, stripped him of all his wealth and riches, reduced him to his bones, and made a mere skeleton of him. We, with Kimchi and Ben Melech, and others, read "broke his bones"; to get the very marrow out, that nothing may be left of him. He took Jerusalem, burnt the temple, and carried captive the two tribes of Judah and Benjamin, the strength of Israel. So, between the one and the other, all Israel were like scattered sheep, dispersed among the nations. Nebuchadrezzar was the then reigning king in Babylon when this prophecy was delivered, and therefore called "this Nebuchadrezzar".
Israel in this verse, is speaking of the 12 tribes. The ten tribes, spoken of as Israel had been captured by Assyria. Judah (the two tribes of Judah and Benjamin), are part of the Israel in verse 17 above. They were captured by Nebuchadnezzar of Babylon. "Lions", just means the attackers.
Because of this cruel treatment of his people, who's God he was. And being the Lord of hosts, and able to avenge himself on their enemies, he threatens as follows.
"Behold, I will punish the king of Babylon and his land": Not Nebuchadnezzar, but a successor of his, Belshazzar, who was slain the night Babylon was taken.
"As I have punished the king of Assyria": Not Shalmaneser, that carried the tribes' captive. But a successor of his, Chynilidanus, the last king of Assyria. Who was killed when Nineveh was taken, the metropolis of Assyria, and which was done before this prophecy was delivered. Which is prophesied of in (Jer. 50:19).
This just means that it is God punishing them rather than Persia.
Or "fold", or place of pasturage, for the metaphor of sheep is still continued. Israel designs not the tribes of Judah and Benjamin, and the Levites. And a few of the other tribes mixed with them only, but all Israel, together with Judah, as appears from (Jer. 50:20). And so, this prophecy had not its full accomplishment at the Jews' return from the Babylonish captivity. But respects their future conversion, when all Israel shall be saved, and they will return to their own land. Kimchi says this refers to time yet to come; which he prefers to the other sense he mentions, of the return of the captivity of Babylon.
"And he shall feed on Carmel and Bashan, and his soul shall be satisfied upon Mount Ephraim and Gilead. Which, as they were all fruitful places, and had good pasturage, so they belonged to the ten tribes. Which shows that it respects the return of them and the fullness of blessings, both temporal and spiritual, they shall then enjoy.
For the repentance and restoration of future "Israel" (see the note on 23:3).
All of these places, mentioned in the Scripture above, are wonderful places to graze sheep or cattle. Carmel is a beautiful green mountain often mentioned. "Habitation" is their place of permanent dwelling.
The formula is that which in prophetic language points to the far-off times of the Christ. Their restoration to their earthly homes was but a small thing. That which was to the prophet the great blessing of the future was that it would bring with it the New Covenant of (Jer. 31:31). Pardon and peace, iniquity and sin remembered no more.
"I will pardon them whom I reserve": The latter verb contains the root of the "remnant" which is so prominent in Isaiah (Isa. 1:9; 7:3), and expresses the same thought. "The remnant," the reserved ones, shall be pardoned.
They will be just as if they had never sinned, because they have repented and God has forgiven them. The iniquity will not be covered with animal's blood, but totally done away with.
Hebrews 10:17 "And their sins and iniquities will I remember no more."
"Merathaim ... Pekod": This was a dramatic play on words emphasizing cause and effect. The first means "double rebellion" and named a region in southern Babylon near the Persian Gulf; the latter, meaning "punishment", was also in southern Babylon on the east bank of the Tigris River.
This is the only mention in the Bible of Merathaim. It seems not to be a place, but a condition. The word "Merathaim" means double bitterness. It is possibly speaking of the attitude of the Babylonians after their defeat. The word "Pekod" means punishment. It also seems to be a symbolic name for Babylon. The word is mentioned one other time, and it is in connection with the Chaldeans. This is speaking of destroying Babylon.
Jeremiah 50:22 "A sound of battle [is] in the land, and of great destruction."
In the land of the Chaldeans, as it is expressed in the Septuagint and Arabic versions. The noise of warriors, the clashing of arms, and sound of trumpets, both of the enemy entered into the land, and of the Chaldeans arming themselves in their own defense.
"And of great destruction": In the same land, or in Babylon, as Abarbinel supplies it. This is the consequent of the former.
This is speaking of that last decisive battle, which destroys Babylon.
Verses 23-28: The Lord had used Babylon as "the hammer of the whole earth" (51:21-23), but now He would wage war on Babylon and command the armies that besieged her (51:1-4). The Lord would bring "vengeance" on Babylon for how its armies had desecrated His holy "temple".
"Hammer of the whole earth": The description was of Babylon's former conquering force, and God's breaking the "hammer" He had once used. The fact that God used Babylon as His executioner was no commendation of that nation (compare Hab.1:6-7).
Babylon was like a giant hammer that had come down on the nations around them. Now they are destroyed by the Persians with Cyrus leading them. The hammer is broken.
Retorting to the stratagem that Cyrus used, in draining the river Euphrates, and marching his army up through it into the midst of the city of Babylon. And took it by surprise, while the inhabitants at night were feasting and reveling. This is said to be a snare laid by the Lord, because it was according to the counsel of his will, and through his directing and overruling providence.
"And thou wast not aware": Of what the enemy had done, of his march into the city, and taking of it. For, as Herodotus and Aristotle report, one part of the city was seized and taken before the other knew anything of it.
"Thou art found, and also caught": As wild beasts in a net, or birds in a snare. The Targum is, "thy sins are sought, and are found, and also thou art taken:"
"Because thou hast striven against the Lord": As persons litigate a point with each other in courts of judicature, or as warriors strive against each other in battle. She sinned against the Lord, and offended him. Not only by her idolatry and luxury, but by her oppression of his people, and profaning the vessels of his house. As Belshazzar did, the night Babylon was taken. The Targum is, "for with the people of the Lord thou hast strove."
The snare that was set was a way into the heavily fortified walls of Babylon. They diverted the water and came in through the water ducts. They were in the city before anyone knew what had happened. I personally believe God gave Cyrus this plan of attack. He was with Cyrus for the punishment of Babylon as He had been with Nebuchadnezzar, when He used him to punish Judah.
Alluding to the manner of kings, who have some particular edifice built for an armory (see SOS 4:4). Wherein are provided and laid up all sorts of armor, small and great, which are fetched out from thence, in time of need. This armory is to be understood of Media and Persia, and other parts, from whence a mighty army, well equipped, was brought by the powerful providence of God. And indeed, the whole world is his armory, from where he can raise up instruments to do his will at pleasure; or, "his treasury"; so the Targum. And some think this is said with reference to the treasure of the Lord's house the king of Babylon had seized upon, and now by way of retaliation the Lord would open his treasury to his ruin.
"And hath brought forth the weapons of his indignation": As a king, when he goes to war, opens his armory, and takes out armor of every kind, both offensive and defensive, swords, spears, shields, etc. So the Lord would now bring the Medes and Persians, well-armed, to be the instruments of his wrath and vengeance on Babylon. Or, "the vessels of his indignation"; having some view to the vessels of the sanctuary, as some think. That the king of Babylon had taken away and profaned. These may well be applied to the vials of wrath poured out on the antichristian states by the angels, called forth out of the temple (Rev. 15:1).
"For this is the work of the Lord God of hosts in the land of the Chaldeans": Which he decreed and ordered to be done. And which, without his power and providence, could never have been done. Compare with this (Rev. 18:8).
This leaves no doubt where the ability to defeat Babylon came from. God was angry with the Chaldeans, and He is helping the Persians destroy them.
The forces are mustered and empowered to destroy Babylon. Let them do what God demands, and they shall bring to pass what he threatens. The pride of men's hearts sets God against them, and ripens them apace for ruin. Babylon's pride must be her ruin; she has been proud against the Holy One of Israel. Who can keep those up whom God will throw down?
Earthly monuments cannot withstand God. In this very same area the people had decided to build a tower to heaven against the wishes of God. God confused their language and destroyed their tower. The tower of Babel was in the area we are calling Babylon here. The City was thought of as one of the wonders of the world. God tore it down. It glorified man and not God.
Or, "all her mighty ones", as the Targum and Vulgate Latin version. Her princes and great men, as Jarchi, Kimchi, and Abarbinel. Compared to bullocks for their strength, fatness, and fierceness (see Psalm 22:12). This may well be applied to the slaughter of kings, captains, and mighty men, at the battle of Armageddon (Rev. 19:18).
"Let them go down to the slaughter": To the place slaughter, as oxen do, insensible, and whether they will or not.
"Woe unto them, for their day is come, the time of their visitation": The time of their destruction, of visiting or punishing them for their sins, appointed by the Lord, which they could not pass. And so a woeful and dreadful time to them.
The bullocks are the males. They were slain so there would be no calves. In battle most of those killed are of the male gender. Perhaps that is what is spoken here.
"Vengeance of his temple": This refers to their burning the temple in the destruction of Jerusalem (compare 51:11).
They had utterly destroyed the temple and Jerusalem. They had gone further than what God had intended them to do. Now it is their time to be destroyed. The Jews are fleeing back home and carrying with them the story of the destruction of Babylon.
"Recompense her": God aimed to bless Israel and curse all who curse her (compare Gen. 12:1-3, Abrahamic Covenant). The judgment in Babylon (as in Hab. Chapter 2), was a repayment in view of Babylon's wrongs as God defends Israel's case (verses 34, 51:36, 56), particularly God's vengeance on her arrogance ("O thou most proud"; compare verses 31-32).
The archers surrounding Babylon shows that it is time for the battle to begin. They killed without regard so they will be killed the same way. "Being proud against the LORD" means she did not stay within the bounds of His instructions.
Or "surely"; it is the form of an oath, according to Jarchi. Cyrus, when he took Babylon and ordered proclamation to be made that the inhabitants should keep within doors. And that whoever were found in the streets should be put to death, as doubtless many were.
"And all her men of war shall be cut off in that day, saith the Lord": As Belshazzar and his guards were (see Dan. 5:30; compare with Rev. 19:18).
This is exactly what she did to Judah and Jerusalem, so her men will fall in battle as well.
Or, O "pride", or O "man of pride". Intolerably proud, superlatively so, as the kings of Babylon were. As Nebuchadnezzar, and Belshazzar likewise, the present king. So the Targum interprets it of a king, "behold, I send my fury against thee, O wicked king." And is applicable enough to the man of sin. That monster of pride that exalts himself above all that is called God, or is worshipped (2 Thess. 2:4). And therefore, it is no wonder that the Lord is against him, who resists all that are proud. And woe to him and them that he is against.
"For the day is come, the time that I will visit thee": In a way of vindictive wrath and justice, for pride and other (see Jer. 50:27).
We have mentioned before that the time God will visit them, is their day of death. Their pride caused this to come upon them.
Or "pride", as before; "the man of pride", who is so proud that he may be called pride itself. The Targum, as before, interprets it a wicked king; and Abarbinel understands it of Belshazzar particularly. Who was slain the night that Babylon was taken. It may be understood of the whole kingdom and monarchy of Babylon, which was a superb state. But all its grandeur and glory was brought down and laid in the dust at once, as mystical Babylon will. When it will be said, "Babylon the great", the proud and the haughty, is fallen (Rev. 18:2).
"And none shall raise him up": The kingdom of Babylon shall not be restored, nor the king of it have any successor, nor the city be rebuilt (compare with this Rev. 18:21).
"And I will kindle a fire in his cities, and it shall devour all round about him": In Babylon, the metropolis of the kingdom, and in all others round about it. It denotes the utter destruction of the whole monarchy. It may be applied to the burning of Rome with fire, and the ruin of its whole jurisdiction. For, when that is destroyed, the cities of the nations all around shall fall, which belong unto it (see Rev. 18:8).
Pride comes before a fall. They will fall in their pride and not stand up as a city again. They will burn when the city burns.
"Were oppressed together": Not together in respect of times, for there was one hundred and fifty years difference between the time of Israel's and Judah's captivity. Nor by the same enemy, Israel was carried away captive by the Assyrians, Judah by the Chaldeans. "Together" in this place signifies no more than that they were both oppressed, or alike oppressed.
"And all that took them captives held them fast; they refused to let them go": And some may think that my prophecies are but flatteries and vain words. For those who have them in their hands are able to keep them, and will not be willing to let them go.
Those of Judah and Israel that were taken, were kept under adverse circumstances. Their captors oppressed them. They did not set them free after a reasonable limit of time. They were like those in Egypt whom the Pharaoh refused to let go.
"Redeemer": The Old Testament concept of kinsmen-redeemer included the protection of a relative's person and property, the avenging of a relative's murder, the purchase of alienated property and even the marriage of his widow (compare Lev. 25:25; Num. 35:21; Ruth 4:4).
The Lord would deliver the people of Israel, because He is their "Redeemer". In ancient Israel, a "redeemer" was one who acted on behalf of a family member in need (Lev. Chapter 25; Ruth chapters 2-4), and the Lord would act on Israel's behalf because of the family relationship He shared with His chosen people.
God is their Redeemer. He sent the person of Moses to represent Him in delivering them from Egypt. Jesus Christ is the true Redeemer of all the earth. LORD, in the verse above is speaking of Jehovah, the self-existent One. Jesus, in its extended form, means Jehovah Savior. This is the same. There is nothing or no one, so powerful that Jesus cannot deliver them from it.
Verses 35-38: The "sword" is mentioned 5 times (compare Ezek. Chapter 21).
Or, "shall be" or, "O sword, be thou on the Chaldeans"; that is, the sword of the Medes and Persians. Those that kill with the sword, as the Targum. In the mystic sense, the Christian princes that shall draw the sword against the antichristian states.
"And upon the inhabitants of Babylon": The metropolis of Chaldea; the common people in it, as distinguished from those of high rank and degree following.
"And upon her princes; Belshazzar and his nobles, who were slain the night Babylon was taken.
"And upon her wise men": Prime ministers, politicians, and counsellors of state. Neither high birth nor great wisdom can secure from the sword of the enemy, when it has a commission from God, as it had here.
The word here translated liars is by some translated bars, by some liars. And in the Hebrew it hath both significations; which makes some think it is to be understood of the chief men, who are the props, stays, and bars of a place. Whose wisdom God threatens should fail them, so as they should dote, and show themselves fools. Others translating it liars as we do, understand it of their soothsayers and wizards, whom he calls liars. Because they divined false, and saith they should dote, not foreseeing what should be.
"A sword is upon her mighty men": And they shall be dismayed. And though they were full of valiant, mighty men, yet their hearts should fail them when this day came, and all be destroyed amongst the rest.
Upon the horsemen, and those that rode in chariots": Upon the whole cavalry, which should fall into the enemies' hands, and be cut to pieces (see Rev. 19:18).
"And upon all the mingled people that are in the midst of her": Those of other nations that sojourned in Babylon, or came there for merchandise. The word having, as Kimchi observes, such a signification. Or rather her auxiliaries, troops consisting of other people that were her allies, or in her pay and service.
"And they shall become as women": Timorous, faint hearted, quite dispirited, unable to act, or defend themselves.
"A sword is upon her treasures, and they shall be robbed": Or they that slay with the sword, as the Targum. The soldiers, shall seize upon her treasures, and plunder them. Thus, should she be exhausted of men and money, and become utterly desolate.
The sword that is against the Chaldeans, even though it is in the hands of the Persians, is God's. This sword does not discriminate. Rich and poor, powerful and weak shall feel its cutting blade. The men are helpless as women before this sword. Her treasures shall be cut away from her (Babylon).
Some think that this phrase hath a special reference to Cyrus's scheme used in the surprise of Babylon. One part of it was fortified by the great river Euphrates, running on one side, which Cyrus diverted by cutting several channels. Till he had drained it so low, that it became passable for his army to go over. Others think that a want of rain is here threatened.
"For it is the land of graven images, and they are mad upon their idols": God gives the reason of this judgment, which was their idolatry, and exceeding zeal for it.
Now we see the true reason for the punishment on Babylon. They worship idols (nothings). God will stop the water of life from flowing, because of their worship of images.
Of these creatures (see Isa. 13:21-22).
"And the owls shall dwell therein": So mystical Babylon when fallen shall become the habitation of devils, the hold of every foul spirit, and a cage of every unclean and hateful bird (Rev. 18:2).
"And it shall be no more inhabited for ever": Neither shall it be dwelt in from generation to generation. Interpreters observe that this was gradually accomplished. It was taken by Cyrus, and made tributary to the Persians. The seat of the empire was removed from it; its walls were demolished by Darius. It was drained both of its inhabitants and its riches through Seleucus Nicator building the city Seleucia near it. In Adrian's time, there was nothing but an old wall left; and in Jerom's time it was a park for the king of Persia to hunt in (see Jer. 50:13; and Isa. 13:20).
This just speaks of the total devastation. Until this day, the city of Babylon has never been rebuilt. There is no city.
"As God overthrew Sodom" (compare 50:1). What befell Sodom (compare Gen. chapter 19), was sudden and total destruction, not like the Media Persia takeover, but like an example for the future devastation that will overtake the final Babylon (compare Rev. Chapters 17 and 18).
Sodom and Gomorrah are desert areas. This Babylon will be a desolate area as well. It will be a place not suited to the habitation of man.
Verses 41-46: Compare 6:22-24; 49:19-21. The "lion" is Cyrus.
"From the north" (Media Persia in 539 B.C.).
The Jewish people always thought of danger coming from the north. Persia was, in fact, made up of several nations.
These were the two usual weapons of soldiers in those countries (Jer. 6:23). The Persians were a cruel, bloody people. These phrases signify no more than that the enemies should come upon Babylon in a terrible manner, and prepared to destroy them.
"They are cruel, and will not show mercy": Not even to infants, but dash them against the stones (Psalm 137:8; Isa. 13:17-18).
"Their voice shall roar like the sea": When there is a tempest on it. This does not design the shout of the soldiers, when beginning the onset in battle, or making an attack upon a city besieged. But the noise of their march, their foot, and horse, and chariots, and the clashing of their army. All which, by reason of their numbers, would be very clamorous and terrible.
"And they shall ride upon horses": The Persians had a large cavalry, their country abounding in horses.
"Everyone put in array like a man to the battle, against thee, O daughter of Babylon": Furnished with armor, and put in a proper disposition, all in rank and file. Well equipped, and full of spirit, prepared to engage in battle, with you, O ye inhabitants of Babylon.
Daughter of Babylon is probably speaking of the city of Babylon.
The Medes shall not be more prepared to destroy the Babylonians, than they shall be unprepared to make any resistance. As God will animate their enemies, so he will dispirit them, so as they shall faint upon the report of their coming. And be like a woman upon whom strong pangs of travail are.
When they discovered that the aggressor was inside the walls of the city, the king knew all was lost. He feared for his own life. The comparison of a woman in travail is speaking of the suddenness and the severity of the fear and anguish that came upon the king.
What is said of Nebuchadnezzar coming up against Edom is here said of Cyrus coming up against Babylon. For of a king it is to be understood. As the Targum, "behold, a king with his army shall come up against them, as a lion from the height of Jordan;" (see Jer. 49:19).
"Unto the habitation of the strong": To Babylon; where dwelt the king, his nobles, and his mighty men.
"But I will make them suddenly run away from her": As they did from her king Belshazzar, when Gobrias and Gadates entered the royal palace, and seized upon him.
"And who is a chosen man, that I may appoint over her?" Or, "a young man"? Such a one Cyrus was, who, by divine appointment, became master and governor of Babylon.
"And who will appoint me the time?" To enter the lists with me, and litigate the point with me in a court of judicature, or contend with me in battle.
"And who is that shepherd that will stand before me?" Or king? Not Belshazzar, he could not stand before the Lord. So the Targum, "there is no king that hath strength before me." That is, to withstand him, or hinder what he has appointed and ordered to be done (see Jer. 49:19).
This is a repeat of a previous verse. We know that all will stand one at a time, before the Judge of all the earth on judgement day.
The same is said in (Jer. 49:20); only instead of Edom, Babylon is here put, and in the next clause.
"And his purposes that he hath purposed against the land of the Chaldeans": Instead of the inhabitants of Teman, the land of the Chaldeans.
"Surely the least of the flock shall draw them out": The weakest and most feeble in the army of Cyrus should be more than a match for any in Babylon, and should draw them out, and devour them, as dogs and wolves the sheep out of the flock.
"Surely he shall make their habitation desolate with them": (see Jer. 49:20).
Babylon is thought of as all wicked cities, and also is thought of as hell in a symbolic way. Just as this literal Babylon is destroyed here, Hell will be thrown into the lake of fire for total destruction.
Revelation 20:14 "And death and hell were cast into the lake of fire. This is the second death."
It being so sudden and unexpected, and so very astonishing.
"And the cry is heard among the nations": That Babylon is fallen. Which, as applied to mystical Babylon, will be matter of joy to some, and of lamentation to others (see Rev. 14:8).
All I can say, is great is the fall of physical Babylon and spiritual Babylon. Both of them affected the whole earth.
Verses 1-4: "The day of trouble": The coming of the northern invader is in view.
The phrase "in the midst of them that rise up against me" is usually taken to be a cryptogram for Chaldea (i.e., Babylon; see the note on verse 41).
This wind is a spiritual wind. It comes from God. The Holy Spirit is like a rushing mighty wind. This destroying wind could also be the Persians, who swoop down like a wind and destroy them.
Or, "strangers that shall fan her"; meaning the Medes and Persians, who should be like a strong wind upon the mountains. Where corn, having been threshed, was fanned, and the chaff carried away by the wind. And such would the Chaldeans be in the hand of the Persians. Scattered and dispersed among the nations as chaff with the wind. And their cities be emptied of inhabitants, and of their wealth and riches. The Targum is, "I will send against Babylon spoilers that shall spoil and exhaust the land:"
"For in the day of trouble they shall be against her round about": In the time of the siege they shall surround her on all sides, so that none might escape. As Babylon had been a fanner of the Lord's people, now she should be fanned herself, and stripped of all she had (see Jer. 15:7).
Both of the Scriptures above are spiritual. They are speaking of a fire and the wind keeps the fire fanned up and going. God wants this fire to be very hot and not to go out until it completely destroys.
These are either the words of the Lord to the Medes and Persians, to the archers among them, to bend their bows and level their arrows against the Chaldeans, who had bent their bows and shot their arrows against others. Or of the Medes and Persians stirring up one another to draw their bows, and fight manfully against the enemy.
"And against him that lifteth up himself in his brigandine": Or coat of mail. That swaggers about in it, proud of it, and putting his confidence in it, as if out of all danger. The sense is, that they should direct their arrows both against those that were more lightly or more heavily armed. Since by them they might do execution among the one and the other.
"And spare ye not her young men": Because of their youth, beauty, and strength.
"Destroy ye utterly all her host": Her whole army, whether officers or common soldiers. Or let them be equipped in what manner they will. The Targum is, "consume all her substance."
This is speaking of the battle being against the army of Babylon. The young men are in the service and they are to die. It matters not whether they are officers or enlisted men.
By the sword, or by the arrows and darts of the Medes and Persians.
"And they that are thrust through in her streets": Either by the one or by the other, especially the latter, since they only are mentioned (see Jer. 50:30).
Verse 4 makes it very clear that this battle is not just in town, but throughout the land. Many will be thrust through with a spear or sword and die on the spot they were struck.
"Here is a reminder that God will not utterly forget or destroy His people (Compare Rom. 11:1-2, 29).
God still remembers the sin of Israel, but has forgiven that sin and restored her. God did not let them go into captivity and forget them. This battle is partially to free Israel to return to her homeland. God is the LORD of hosts.
This is said either too such as were there of other nations upon trade and business. As Kimchi, to get out of it as fast as they could, that they might not be consumed. Or to the Israelites, as Jarchi, the Jews that were captives there. This is applied to the people of God in mystical Babylon (Rev. 18:4).
"And deliver every man his soul": Or "life"; from the destruction coming on the city, and the inhabitants of it.
"Be not cut off in her iniquity": Or, "that he be not cut off"; with her, in the punishment inflicted upon her for her iniquities. Which is the same as partaking of her plagues (Rev. 18:4).
"For this is the time, of the Lord's vengeance": The time fixed by him to take vengeance on Babylon for her sins against him, and the wrongs done to his people.
"He will render unto her a recompence": The just shortcoming of their sins. A repayment or reward by way of punishment for them (see Rev. 18:6).
We see a warning here to all the Israelite captives in Babylon to flee before the war gets started, because they might get caught up in the war and die if they remain.
Either so called from the liquor in it, being of a yellow color. Or pure as gold, as the Jewish commentators generally. Or from the matter of it, being made of gold, denoting the grandeur, splendor, and riches of the Babylonian empire. Which, for the same reason, is called the head of gold (Dan. 2:38). This was in the hand of the Lord, under his direction, and at his dispose. An instrument he makes use of to dispense the cup of his wrath and vengeance to other nations. Or to inflict punishment on them for their sins (see Jer. 25:15). Or else the sense is, that, by the permission of God, Babylon had by various misleading pretenses had drawn the nations of the earth into idolatry, and other sins. Which were as poison in a golden cup, by which they had been deceived. And this suits best with the use of the phrase in (Rev. 17:4).
"That made all the earth drunken": Either disturbed them with wars, so that they were like a drunken man that reels to and fro. And falls, as they did, into ruin and destruction. Or made them drunk with the wine of her fornication. With idolatry, so that they were intoxicated with it, as the whore of Rome, mystical Babylon, is said to do (Rev. 17:2).
"The nations have drunken of her wine, therefore the nations are mad": They drank of the wine of God's wrath by her means. Being engaged in wars, which proved their ruin, and deprived misappropriation of their riches, strength, and substance, as mad men are of their reason. Or they drank in her errors, and partook of her idolatry, and ran mad upon her idols, as she did (Jer. 50:38; see Rev. 18:3).
As we said in a previous lesson, there is a literal Babylon and there is a spirit of Babylon. The physical is spoken of as being destroyed by the Persians. Both Babylons are actually destroyed by the LORD.
Revelation 14:8 "And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication."
Revelation 16:19 "And the great city was divided into three parts, and the cities of the nations fell: and great Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath."
Both Babylons are evil and it is good advice to flee out of her, before the LORD's wrath is poured out on her. Her cup is full of sin or fornication.
"Suddenly fallen": The focus was first on Babylon's sudden fall on one night (in 539 B.C.); Dan. 5:30). The far view looks at the destruction of the final Babylon near the Second Advent when it will be absolutely sudden (Rev. Chapter 18).
The fate of both Babylons is to fall suddenly and be destroyed. In both cases, those looking on howl for her.
Revelation 18:10-11 "Standing afar off for the fear of her torment, saying, Alas, alas that great city Babylon, that mighty city! for in one hour is thy judgment come." "And the merchants of the earth shall weep and mourn over her; for no man buyeth their merchandise any more:"
There is no medicine to heal this pain. This is the wrath of God upon her.
The prophet here seemeth to personate the mercenary soldiers that should come to help the Chaldeans, as if they should say this, they would have helped Babylon. But there was no healing for her. And therefore, they call one to another to leave her to herself, and return each man to his own country. For her punishment was very great, her case too sad for them to help. The reaching of things to the heavens, and lifting them up to the skies, are phrases used to signify high and great measures and degrees of things. So expressed (Gen. 11:4; 28:12; Deut. 1:28; 1 Sam. 5:12; 2 Chron. 28:9; Psalm 107:26).
"Her judgement reaching to heaven" says that God has judged Babylon and found her guilty. There will be no healing of this land.
Hath made manifest the equity of our cause, revenged the wrongs we have suffered, and shown ours to be the true religion. By bringing such remarkable judgments upon our enemies.
"Come, and let us declare in Zion": Therefore let us give glory to him in the assemblies of his church, and in the most public manner imaginable. This is spoken in the persons of the captive Jews.
"The work of the Lord our God": And in the times of the greatest fears and hopes, it is most needful to remember the Lord. The feeling excited by Babylon's fall is the same with the New Testament Babylon (Rev. 18:9, 19). The ruin of all who support idolatry, infidelity, and superstition, is needful for the revival of true godliness. And the threatening prophecies of Scripture yield comfort in this view.
This actually is the righteousness of God, which is a free gift to His people. The least we or they can do is be thankful for that gift of righteousness. Zion is the holy city or the church. Notice this is His work and not ours.
"King of the Medes": The aggressor was specifically identified (compare verse 28), as the leader of the Medes, assisted by Persia (539 B.C.).
Making the arrows bright means they are shined, so they will not have any rough edges. This is preparation for war. The "Medes" here, is actually speaking of the Persians. They will do the actual fighting against Babylon. God uses whoever He wants to for carrying out His vengeance.
Some judge these words spoken to the Medes, declaring the will of God. That they should use all probable means to conquer Babylon, or (as some would have it), display their banners upon the walls of it. As signs of its being already conquered. But certainly, it is more reasonable to conclude then the prophet's words to the Babylonians, rousing them out of their security. For it appears they were strangely secure from (Dan chapter 5). Historians tell us that the city was fortified by walls fifty cubits high, and two hundred cubits broad, and by a very deep and large ditch. Besides that on one side it had the river Euphrates. Or at least quickening them to make all the preparation they could, though all would be to very little purpose. For God had resolved upon what he would do upon Babylon, and it was already as good as done.
The "standard" is like a flag. Armies carry a flag in the front lines to show their soldiers where to go. The watchmen are to form a circle around the city to watch against help coming from another city. The ambushes are the ones to go ahead and get into the city.
Here Babylon is addressed, either by the Lord, or by the prophet, or the godly Jews. Who is described by her situation, which was by the great Euphrates River. Which being branched out into several canals or rivers, both ran through it, and encompassed it. Hence mention is made of the rivers of Babylon (Psalm 137:1); and a fit emblem this city was of mystical Babylon. Which is also said to sit on many waters, interpreted of people and nations (Rev. 17:1). And which Kimchi here interprets of an affluence of good things, though he admits of the literal sense of the words.
"Abundant in treasures": Of corn, and of the fruits of the earth. And so in condition to hold out a siege, as well as strongly fortified by art and nature, before described. And of gold and silver, the sinews of war, which she had got together, partly by commerce, and partly by the spoil of other nations. And yet neither her situation nor her affluence could secure her from ruin.
"Thine end is come, and the measure of thy covetousness": This flourishing city was now near its end, and with it the whole Babylonish monarchy. The time fixed by the Lord, for the duration of one and the other, was now come. And whereas her covetousness was insatiable, and would have known no bounds. For the enlargement of her dominions, and for the accumulation of more wealth and riches. God set a limit to it, beyond which it should not go. Which measure was now filled up, and the time for it expired. The Targum is, "the day of thy destruction is come, and the time of the visitation of thy wickedness."
They were on the Euphrates River and there were canals everywhere. We know also, that the city of Babylon had water surrounding it to keep back attackers. This is the very way the enemy got into the inner wall. Their covetousness is speaking of all the booty they recovered from the countries they had invaded.
Or, "by his soul" or "life"; which is himself, than which he cannot swear by a greater (Heb. 6:13). And the certain performance of what he swears unto need not be doubted of. And indeed the design of the oath is to assure of the truth of the thing, about which, after this, there ought to be no hesitation.
"Surely I fill thee with men as with caterpillars": Or "locusts"; March in vast numbers, and make sad desolation where they come. And to which a numerous army may fitly be compared. And which are here meant, even the army of Cyrus that should enter Babylon, and fill it, as it did. So the Targum, "the Lord of hosts hath sworn by his word, if I fill them with armies of many people as locusts:"
"And they shall lift up a shout against thee": As soldiers, when they make the onset in battle. Or as besiegers, when they make their attack on a city. Or as when grape gatherers bring in their vintage, or tread out their wine, to which the allusion is. It signifies that her enemies should get an entire victory, and triumph over her.
The army that comes against them are so great in number, they are compared to caterpillars. This shout of the great army will add to the frightening experience of the invasion. The LORD swears by Himself because there is no greater to swear by.
Verses 15-16: (Chapters 46-51), emphasize that God is both the Controller and Consummator of earth's history. These verses (compare 10:12-16), reinforce the truth that He is also the Creator and Sustainer of the world.
Verses 15-19: "He hath made the earth by his power": God's almighty power and wisdom in creation are evidences of His superiority to all idols (verses 17-18), who along with their worshipers will all be destroyed by His mighty power (verses 15-16, 19), as in Babylon's case.
The Targum prefaces the words thus, "these things saith he who hath made the earth, etc." The verses (Jer. 51:16), are the same with (Jer. 10:12). God is described by his sovereignty, power, and wisdom. And the stupidity of men that trust in idols, and the vanity of them, are exposed, to convince the Babylonians that the Lord, who had determined on their destruction, and would surely effect it. And that it would not be in the power of their idols to prevent it (see Jer. 10:12).
This is not some of these helpless false gods they have been worshipping, but the God who created the earth and everything in it. His power is in His Word. He said, "Let there be" and the world was created and everything and everyone in it. His understanding is so great that He put the planets in perfect order and they obey His voice to stay there.
Repeated from (Jer. 10:12-16); except that "Israel" is not in the Hebrew of (Jer. 51:19). Which ought, therefore, to be translated, "He is the Former of all things, and (therefore), of the rod of His inheritance" (that is, of the nation peculiarly His own). In (Jer. 10:1-25), the contrast is between the idols and God. Here it is between the power of populous Babylon and that of God. "Thou dwellest upon many waters" (Jer. 51:13); but God can, by merely "uttering His voice," create "many waters" (Jer. 51:16). The "earth" (in its material aspect), is the result of His "power". The "world" (viewed in its orderly system), is the result of His "wisdom," etc. (Jer. 51:15). Such an Almighty Being can be at no loss for resources to affect His purpose against Babylon.
This is a description of how He did the creation. It also tells us that God alone is in charge of the lightning, rain and wind.
Every man is senseless by his knowledge. Every goldsmith is confounded by the graven image. For his molten image is falsehood, and there is no breath in them.
In the time of their judgment they shall perish, when God will execute his vengeance.
"Brutish" means to burn. Man's earthly intelligence will not save him. A man's so-called intelligence sometimes leads him to destruction. To decide to worship a graven image or a false god, is certainly destructive. The knowledge we should seek is the knowledge of God. I believe these few Scriptures here are showing that unlike false gods, which have no power, God has the power to do what He says. These false gods have no life, so they cannot give life. When death comes to these Babylonians, their false gods will not be able to help them.
That is, the true God of Israel is not like these idols. For he can help when all things are desperate.
We see from this that Jacob is God's chosen. Jacob has a living God. Jacob's name was changed to Israel when he encountered God. God had promised Abraham to bless him and through him bless the nations. Abraham was the father of Isaac, and Isaac was the father of Jacob. Israel belongs to God and God to Israel. Even spiritual Israel (the Christians), belong to God, and God to us. We are joint-heirs with Jesus Christ. LORD, as we said before is Jehovah. The extended meaning of Jesus is Jehovah Savior.
Verses 20-23: "Thou art my battle axe": Cyrus of Persia was God's battle axe Ten times the phase "with thee" hits with the force of a hammer.
This is said by the Lord, either to Cyrus, as some, to which our version prefers, whom God made use of as an instrument to subdue nations and kingdoms, and destroy them (see Isa. 45:1). Or rather Babylon, and the king of it, who had been the hammer of the earth (Jer. 50:23); as it may be rendered here, "thou art my hammer". Or, "hast been"; an instrument in his hands, of beating the nations to pieces, as stones by a hammer, and of destroying them, as by weapons of war. This, and what follows, are observed to show, that though Babylon had been used by the Lord for the destruction of others, it should not be secure from it itself, but should share the same fate. Unless this is to be understood of the church of God, and kingdom of Christ, which in the latter day will break in pieces all the kingdoms of the earth (Dan. 2:44). Which sense seems to have some countenance and confirmation from (Jer. 51:24), "in your sight". The Targum is, "thou art a scatterer before me, a city in which are warlike arms;" which seems to refer to Babylon.
"For with thee will I break in pieces the nations, and with thee will I destroy kingdoms": Or, "with thee I have broke in pieces, and have destroyed"; the future instead of the past. As the nations and kingdoms of Judea, Egypt, Edom, Moab, Ammon, and others. Or, "that I may break in pieces, etc. and so it expresses the end for which he was a hammer, as well as the use he had been or would be of.
God's family on the earth, are His weapons. We fight the battles, even though He has already won the war. In this particular instance, God is using another worldly people to attack Babylon. God is their Creator. He can use them if He wants to. They may not recognize Him as their God, but He is their Creator. They are but putty in His hands. Actually, it is God who makes war against Babylon. He just uses Persia.
Or, "have broken". Meaning the cavalry of an army, wherein lies its chief strength.
"And with thee will I break in pieces the chariot and his rider": Which were also used in war.
Or, "have broken"; having no respect to any sex, and to the propagation of posterity.
"And with thee will I break in pieces old and young": Not sparing men of any age, however useful they might be, the one for their wisdom, the other for their strength.
"And with thee will I break in pieces the young man and the maid": Who by procreation of children might fill and strengthen commonwealths.
Or, have broken; which Abarbinel thinks respects the Arabians particularly, who were shepherds, and dwelt in tents. But it rather signifies shepherds and their flocks in general. Who were killed or scattered wherever his armies came, which spared none, even the most innocent and useful, and though unarmed.
"And with thee will I break in pieces the husbandman and his yoke of oxen": With which he ploughed his ground. Signifying by this, as well as the former that those were not spared, by which kingdoms were supported and maintained, as shepherds and husbandmen.
"And with thee will I break in pieces captains and rulers": By whom kingdoms and states are governed and protected.
Notice "I" will. God is causing the attack. One of the reasons of course, is to deliver Judah. All of the things and people mentioned above that He will break, are the power of their strength. They are the things that made Babylon strong.
Or, "but I will render", etc. Though I have made this use of Babylon, she shall not be spared, but receive her just recompense of reward. Not the city of Babylon only, but the whole land of Chaldea, and all the inhabitants of it.
"All their evil that they have done in Zion, in your sight, saith the Lord": The sense is, that for all the evil the Chaldeans had done in Judea; the ravages they had made there, the blood they had shed, and the desolation they had made. And particularly for what they had done in Jerusalem, and especially in the temple, burning, spoiling, and profaning that God would now righteously punish them, and retaliate all this evil on them. And which should be done publicly, before all the nations of the world, and particularly in the sight of God's own people. For this phrase, "in your sight", does not refer to the evils done in Zion, but to the recompense that should be made for them.
The very things that Babylon did to Jerusalem will be done to them here. They will receive the same cruelty that they gave.
"Destroying mountain": Though Babylon existed on a plain, this phrase was meant as a portrayal of Babylon's looming greatness and power in devastating nations (compare also 50:23, and see note there)
"A burnt mountain": Babylon will be like a volcano that is extinct, never to be rebuilt (verse 26).
The mountain could be speaking of a volcano. The burnt mountain with rolling rock down the side is a description of a volcano erupting. Whether this is a literal volcano or is speaking of the terribleness of this battle, I cannot say. The volcano did not destroy, it had been Babylon that destroyed. This could possibly mean that the power of Babylon is burned and removed.
Signifying that it should be so utterly consumed by fire, that there should not be a stone left fit to be put into any new building. Especially to be a corner or a foundation stone. The Targum understands it figuratively, "and they shall not take of thee a king for a kingdom, and a ruler for government:"
"But thou shall be desolate for ever, saith the Lord" (see Jer. 50:39).
Babylon is a city and a country as well as a system of evil. In this I believe it is speaking of the city, which has never been restored.
Here are listed the people north of Babylon who were conquered by the Medes early in the sixth century B.C. They assisted the Medes against Babylon.
"Ararat" is possibly speaking of Armenia. The Persian Empire was made up of many nations. The "horses as caterpillars" just speaks of the large number of horses in the battle.
At the head of them, Darius and Cyrus. The Syriac version has it in the singular number, the king of the Medes.
"The captains thereof, and all the rulers thereof, and all the land of his dominions": That is, the inhabitants of it, the common people, with their princes, nobles, and governors. As captains of them, under Cyrus, their generalissimo.
This again is speaking of the Persians, when it says the Medes. This just speaks of the many nations that are led by Cyrus.
The land of Chaldea, the inhabitants of it, should tremble, when they heard of this powerful army invading their land, and besieging their metropolis. And should sorrow and be in pain as a woman in travail, as the word signifies.
"For every purpose of the Lord shall be performed against Babylon": Or, "shall stand"; be certainly fulfilled. For his purposes are firm and not to be frustrated.
"To make the land of Babylon a desolation without an inhabitant": This the Lord purposed, and threatened to do (see Jer. 50:39).
This is speaking of the vast destruction that the army of the Persians do. We must keep in mind however, this is actually the judgement of God on these people.
Or, "ceased from fighting" for it seems, upon Cyrus's first coming, the king of Babylon and his army gave him battle. But being overthrown, they retired to the city, and dared never fight more.
"They have remained in their holds": In the towers and fortresses of Babylon, never daring to charge out of the city, or appear in the field of battle any more. Even though Cyrus sent the king of Babylon a personal challenge, to end the quarrel by a single combat.
"Their might hath failed": Their courage sunk and was gone. They had no heart to face their enemy.
"They became as women": As weak as they. As the Targum; timorous and fearful, having no courage left in them, and behaved more like women than men.
"They have burnt her dwelling places": That is, the enemy burnt their houses, when they entered into the city, to inject terror into them.
"Her bars are broken": The bars of the gates of the city, or of the palaces of the king and nobles. And of the houses of the people, by the soldiers, to get the plunder (see Isa. 45:1).
The word "forborne" means to be flabby, or to cease, end, or fall. In fear, these brave Babylonians have run to hide. They fear this great army that has come against them. Their fear is well grounded because their land is being burned and ravaged.
"To show the king of Babylon": Couriers brought the report of the city's fall. Since Belshazzar was slain in the city on the night of the fall (Dan. 5:30), reference may be to runners speeding the news to his co-ruler Nabonidus, who was away from Babylon or possibly to Daniel, the third ruler in the kingdom (Dan. 5:29).
This just shows that the battle is coming from several places at once. The "post" refers to runners who carried messages in those days.
The method of capturing the city was to block off the Euphrates River and dry up the river bed under the city wall, then march in. The "fire" was set to frighten and it did.
There is no way of escape. Their brave soldiers are frightened, because they know they have lost the war.
"The Lord of hosts", the Lord God omnipotent, and can do all things.
"The God of Israel": And therefore, will plead their cause, and take vengeance on Babylon.
"The daughter of Babylon is like a threshing floor": On which the nations of the earth had been threshed, or punished and destroyed. And now she was like a threshing floor, unto which should be gathered, and on which should be laid, her king, princes, and the people of the land, and be there beat and crushed to pieces. The Targum renders it the congregation of Babylon. And the Septuagint the houses of the king of Babylon. So the Arabic version.
"It is time to thresh her": Not the floor, but the sheaves on it. Or, "it is the time to tread her"; as corn was trodden out by the oxen. Or rather as threshing floors, being new laid with earth, were trodden, and so made hard and even, and by that means prepared for threshing against the harvest. When the corn would be ripe, cut down, and gathered in, and laid up, as follows.
"Yet a little while, and the time of her harvest shall come": When she would be ripe for ruin, and God would, by his instruments, put in the sickle of his wrath, and cut her down. Her king, her princes, her cities, and her people (see Rev. 14:15). The Targum is, "and yet a very little while, and spoilers shall come to her."
Babylon had grown at the expense of others. Now judgement time has come. Harvest time and time of God's judgement are the same.
The evil nations that oppose the Lord are often depicted as dragons and sea monsters (Psalm 74:13-15; Isa. 51:9-11). Babylon had violently "swallowed" and "cast ... out" Israel like a monster. The four world empires that give way to the eternal kingdom of God (in Daniel chapter 7), are portrayed as hideous beasts that come out of the sea. These evil powers are empowered by Satan, the great dragon who wages war on God's people (Rev. Chapter 12). The sea would ultimately cover Babylon (51:42), and the Lord promises to one day destroy all of these evil powers (Isa. 27:1), including the Beast (Antichrist), who will preside over the final empire of Babylon (Rev. chapters 13, 16 to 19).
Nebuchadnezzar was the king of Babylon when they destroyed Jerusalem and Judah. He was like a dragon that could not stop finding more prey. Babylon and Nebuchadnezzar symbolize evil. He spoiled the land and the people, and took them back to Babylon to serve him.
That is, let the injuries done to Zion and her children, be avenged on Babylon. The hurt done to their persons and families, and the spoiling of their goods, and destruction of their cities, houses, and substance.
"Shall the inhabitant of Zion say": By way of a spoken curse.
"And my blood upon the inhabitants of Chaldea, shall Jerusalem say": Let the guilt of it be charged upon them, and punishment for it be inflicted on them. The Targum is, "the sin of the innocent blood which is shed in me;" let that be imputed to them, and vengeance come upon them for it.
We see in this violence done in Israel against God's people. The Babylon (which symbolizes evil in our world today), does violence to God's church even now. God holds them responsible for what they do to His family. His family's blood is on them. In this particular case, the blood of Jerusalem and Judah is on Chaldea or Babylon.
In answer to the prayers of the inhabitants of Zion and Jerusalem, cursing divine vengeance on Babylon.
"Behold, I will plead thy cause, and take vengeance for thee": Not by words only, but by deeds, inflicting punishment on their enemies.
"And I will dry up her sea": The confluence of waters about Babylon. The river Euphrates, the channel of which was drained by Cyrus, by which means he took the city. And this may figuratively design the abundance of riches and affluence of good things in Babylon, which should now be taken from her.
"And make her springs dry": Deprive her of all the necessaries of life. And stop up all the avenues by which she was supplied with them. And cut off all communication of good things to her.
The springs are really speaking of places where water is stored. God brings the drought sometimes as a way of punishment. Just as God turned the water to blood in Egypt. He is going to stop the water supply of Babylon here.
The houses should be demolished, and the stones lie in heaps one upon another, and become mere rubbish.
"A dwelling place for dragons": And other wild and savage creatures. Dragons, as Aelianus observes, love to live in desert places, as such now Babylon is. It lies in ruins; and even its palace is so full of scorpions and serpents, as Benjamin of Tudela says it was in his time, that men dare not to enter into it (see Jer. 50:39).
"An astonishment, and a hissing, without an inhabitant": An astonishment to neighboring nations, and to all that pass by. Who shall hiss at the destruction of it, and rejoice, there being not so much as a single inhabitant in it. Which is its condition to this day (see Jer. 50:13).
Babylon will be destroyed and not rebuilt. Sodom and Gomorrah are good examples of what happens to places when God's judgement is upon them. Until this day, they are not habitable.
Jeremiah 51:38 "They shall roar together like lions: they shall yell as lions' whelps."
Some understand this of the Medes and Persians, and the shouts they made at the attacking and taking of Babylon. But this does not so well agree with that, which seems to have been done in a secret and silent manner. Rather according to the context, the Chaldeans are meant, who are represented as roaring, not through fear of the enemy, and distress by him; for such a roaring would not be fitly compared to the roaring of a lion. But either this is expressive of their roaring and reveling at their feast afterwards at which time their city was taken. Or else of the high spirits and rage they were in, and the fierceness and readiness they showed to give battle to Cyrus, when he first came with his army against them. And they did unite together, and met him, and roared like lions at him, and fought with him. But being overcome, their courage cooled and they retired to their city, and dared not appear more (see Jer. 51:30).
"They shall yell as lions' whelps": Jarchi and other Rabbins interpret the word of the braying of an ass. It signifies to "shake". And the Vulgate Latin version renders it, "they shall shake their hair"; as lions do their manes; and young lions their shaggy hair. And as blustering bravadoes shake theirs; and so might the Babylonians behave in such a swaggering way when the Medes and Persians first attacked them.
They roared into the countries, and captured them like a lion on the prowl. Now they will be helpless as a very young lion.
"Drunken": The allusion is possibly to Belshazzar's drunken feast (recorded in Dan. 5:1-4; compare verse 57).
The "perpetual sleep" here is speaking of death. They will fear the army so much that they will get drunk to help them face the problems ahead. Drinking does not help anyone. It only brings their death a little sooner.
Jeremiah 51:40 "I will bring them down like lambs to the slaughter, like rams with he goats."
To the place of slaughter; who shall be able to make no more resistance than lambs. This explains what is meant by being made drunk, and sleeping a perpetual sleep, even destruction and death.
"Like rams with he goats": Denoting the promiscuous destruction of the prince and common people together.
This just shows the extent of their helplessness in the carrying out of judgement against them. There is nothing they can do to stop it. God has spoken and it shall be.
"Sheshach" is a cryptogram for Babylon. The literary device employed here is known as "athbash", a process by which the written letters represent the corresponding letters at the opposite end of the alphabet.
"Sheshach taken" is a symbolic name of Babylon (compare 25:26).
The miraculous way they were taken could have been thought up only by the LORD. The earth is surprised, because everyone thought Babylon was so well fortified that no one could take them. Only God could think to stop the water in the moat and attack by walking through the water lines.
A vast army, comparable to the great sea for the multitude thereof, even the army of the Medes and Persians under Cyrus. So the Targum, "a king with his armies, which are numerous like the waters of the sea, is come up against Babylon.
"She is covered with the multitude of the waves thereof": Being surrounded, besieged, surprised, and seized upon by the multitude of soldiers in that army, which poured in upon it unawares. Some think here is a beautiful antithesis, between the inundation of Cyrus's army and the draining of the river Euphrates, by which means he poured in his forces into Babylon.
This "sea" is not water but the enormous amount of army that comes over the land.
Which some understand of Babylon itself, divided into two parts by the river Euphrates running in the midst of it, called by Berosus the inward and outward cities. Though rather these design the rest of the cities in Chaldea, of which Babylon was the metropolis, the mother city. And the other her daughters, which should share the same fate with herself. Be demolished, and the ground on which they stood become a dry, barren, uncultivated, and desert land.
"A land wherein no man dwelleth, neither doth any son of man pass thereby": Having neither inhabitant nor traveler (see Jer. 50:12).
This explains again that it is not just the city of Babylon that is taken, but all the cities in the land of Babylon.
Bel was the principal Babylonian idol, of which see what is noted (Jer. chapters 1 and 2).
"And I will bring forth out of his mouth that which he hath swallowed up": All the vessels of the temple (2 Chron. 36:7), and whatever gifts the Babylonians had presented to him.
"And the nations shall not flow together any more unto him": It was the custom of other nations to send presents to the gods of those nations whom they were in subjection to, or whom they would appease. From where it is that we read the Philistines when they had the Ark would not send it home without a present (1 Sam. 6:11). God by his prophet foretold that the time should come when the nations should come no more to Babylon, neither to pay a homage to their chief idol, nor yet to bring offerings unto him.
"Yea, the wall of Babylon shall fall": And the city of Babylon should be also ruined.
The huge wall around the city of Babylon will fall. Bel in Babylon is the same as the false god Baal. God will destroy this false god. Bel had swallowed up not just the goods of foreign lands, but the people themselves. This evil false god will have to give them up to the One True God. The Israelites will go back to their homeland before the terrible fighting begins. They will not only go home to their homeland, but to their God as well.
Verses 45-50: Again, the Lord's people were warned to flee.
The prophet repeats, with all the emphasis of iteration, the summons of (Jer. 50:8; 51:6). The "fierce anger of the Lord" is that which was directed primarily against Babylon, but which would also fall on those who chose to remain and become "partakers in her plagues" (compare Rev. 18:4).
The key word in the above Scripture is "My". This is true for the Israelites, who had been captives of these Babylonians. They must leave to keep from being caught up in the battle. This is true also of people now. They must leave the world and the call of the flesh, if they are to serve God. We may be in the world, but we must not be of the world.
The rumor of war in the land of Chaldea. The report of the Medes and Persians preparing to invade it, and besiege Babylon, in the peace of which city the Jews had peace. And therefore, might fear they should suffer in the calamities of it. But, lest they should, they are ordered to go and accept the liberty that should be granted by the conqueror, who would do them no hurt, but good. And had therefore nothing to fear from him. And, as a token, assuring them of this, the following things are declared; which, when they should observe, they need not be troubled, being forewarned. Yea, might take encouragement from it, and believe that their redemption drew nigh.
"A rumor shall both come one year and after that in another year shall come a rumor": In one year there was a rumor of the great preparation Cyrus was making to invade Chaldea, and besiege Babylon. In another year, that is, the following, as the Targum rightly renders it, there was a second rumor of his coming. And who actually did come into Assyria, but was stopped at the river Gyndes, not being able to pass it for want of boats. And, being enraged at the loss of a favorite horse in it, resolved upon the draining of it. Which he accomplished, by cutting many sluices and rivulets; in doing which he spent the whole summer; and the spring following came to Babylon, as Herodotus relates. When what is after predicted followed.
"And violence in the land, ruler against ruler": The king of Babylon came out with his forces to meet Cyrus, as the same historian says. When a battle ensues, in which the former was beat, and obliged to retire into the city, which then Cyrus besieged. And thus, violence and devastation was made in the land by the army of the Medes and Persians; and ruler was against ruler. Cyrus against Belshazzar, and Belshazzar against him. Some read it, "ruler upon ruler"; that is, one after another, in a very short time. So Jarchi, Kimchi, and Abarbinel; thus, two before Belshazzar, then Darius, and, after Darius, Cyrus.
This lets us know that the war will not be over in just one year. There will be many rumors going ahead of the battles.
Because of the connection of these words, some understand (Jer. 51:46), of the report of the deliverance of the Jews time after time. And yet nothing came of it, which disheartened them. And they were used more cruelly, and with greater violence, by the Chaldeans and their kings, one after another. And "therefore" the following things are said. But the particle may be rendered "moreover", as some observe; or "surely", certainly, of a truth, as in (Jer. 5:2). The time is hastening on, the above things being done, when judgment shall be executed, not only upon Bel the chief idol (Jer. 51:44); but upon all the idols of the Chaldeans. Which should be broke to pieces, and stripped of everything about them that was valuable. The Medes and Persians having no regard to images in their worship. Though Dr. Prideaux thinks that what is here said, and in (Jer. 51:44); were fulfilled by Xerxes, when he destroyed and pillaged the Babylonian temples.
"And her whole land shall be confounded": The inhabitants of it, when they see their images destroyed, in which they trusted for their safety.
"And all her slain shall fall in the midst of her": In the midst of Babylon; where the king and his army were shut up, and dared not move out. And where they were slain when the army of Cyrus entered.
Just as God defamed the false gods of Egypt, He will defame the false gods of Babylon. The devastation will be throughout the land. There will be many who fall in death.
At the destruction of her, rejoicing at it. Not at the ruin of fellow creatures, simply considered; but relatively, at the righteousness of God in it. And the glory of his justice, and the deliverance of many by it from tyranny and bondage. This seems to be a figurative expression often used, in which the heavens and the earth are brought in as witnesses, approvers, and applauders, of what is done by the Lord. Some indeed interpret it of the angels, the inhabitants of the heavens, and of the Jews, dwellers on earth. And others of the church of God, in heaven and in earth. Which, of the two, seems best. The same will be done at the fall of mystical Babylon (Rev. 18:20).
"For the spoilers shall come unto her from the north, saith the Lord": The Medes and Persians that should and did spoil and plunder Babylon. And who came from countries that lay north to it.
The Jewish people believed their trouble came from the north. This is why this is repeated. It strikes terror in the people.
In Jerusalem, when that city was taken by the Chaldeans, and destroyed.
"So at Babylon shall fall the slain of all the earth": Or "land"; that is, the land of Chaldea. The inhabitants of which fled to Babylon upon the invasion of the Medes and Persians, both for their own safety, and the defense of that city. And where, being slain, they fell; and this was a just retaliation of them for what they had done to Israel. These words may be considered, as they are by some, as the song of the inhabitants of heaven and earth, observing and applauding the justice and equity of divine Providence in this affair (see Rev. 13:7).
This judgement is an eye for an eye, and a tooth for a tooth. Just as they have slain others, they will be slain.
The words call on the people to fulfil the prediction of (Jer. 50:4-5). Even in that distant land, "afar off" from the Temple of Jehovah, they are to remember that they are Israelites, and to think of Jerusalem as their home. In (Psalm 137:5-6), we have, as it were, by anticipation, the answer of the exiles. They had not forgotten Jerusalem in the revelry of their conquerors. They were not likely to forget her when their conquerors were, in their turn, conquered.
This is speaking of the saved of God. Just because they were not killed at first, does not give them reason to stop moving forward for God. They must get Jerusalem on their mind and keep it there until they return there. Babylon symbolizes the evil in the world. They must get the world off their mind.
These are the words of the Jews, either objecting to their return to their land; or lamenting the desolation of it. And complaining of the reproach it lay under, being destitute of inhabitants. The land in general lying waste and uncultivated. The city of Jerusalem and temple in ruins; and the worship of God ceased. And the enemy insulting and reproaching; suggesting, that their God could not protect and save them. And, under these discouragements, they could not bear the thoughts of returning to it.
"Shame hath covered our faces": They knew not which way to look when they heard the report of the state of their country, and the reproach of the enemy, and through shame covered their faces.
"For strangers are come into the sanctuaries of the Lord's house": The oracle, or the holy of holies; the temple, or the holy place, and the porch or court. So Kimchi and Abarbinel; into which the Chaldeans, strangers to God and the commonwealth of Israel, had entered, to the profanation of them, and had destroyed them.
The shame was that not only had they come into God's house, but they had taken the Godly things out with them. "Strangers" in the verse above is speaking of committing adultery. This is spiritual adultery. They had no respect for God's sanctuary.
Destroy their gods, who have reproached the God of Israel, and profaned his sanctuaries. And for that reason (see Jer. 51:47). It is an answer to the objection and complaint of the Jews, and is designed for their comfort and encouragement.
"And through all her land the wounded shall groan": Because of their wounds and pain. And which their idols could not cure, ease, or prevent.
God is especially angered at the graven images. They are inanimate objects that were being worshipped. They had no life. They are nothings. God will destroy these graven images by breaking them up and burning them.
Could the walls of it, which were very high, two hundred cubits high, as Herodotus says, be carried up as high as heaven? Or the towers of it, which were exceeding high, ten feet higher than the walls, as Curtius says, likewise be raised to the same height.
"And though she should fortify the height of her strength": Make her walls and towers as strong as they were high. Unless this is to be understood particularly of the temple of Bel, in which was a solid tower, in length and thickness about six hundred and sixty feet. And upon this tower another; and so on to the number of eight, towers. And in the last of them a large temple, as the above historian relates. But if these towers could have been piled up in a greater number, even so as to reach to heaven, it would have availed nothing against the God of heaven, to secure from his vengeance. The Targum is, "if Babylon should be built with buildings as high as heaven, and should fortify the strong holds on high."
"Yet from me shall spoilers come, saith the Lord": The Medes and Persians, sent and commissioned by him, who would pull down and destroy her walls and towers, be they ever so high and strong.
This very same land had tried to build a tower to heaven once before. God came in and confounded their language so they could go no further. There is a time when God will intervene in the affairs of man. She can fortify all she can, but God can destroy anything they can build. He is Creator God and can do with His creation anything He desires to do.
To assure them that what God threatened should certainly be, he calls to the Jews to listen, as if already there were cry from Babylon, and a sound of a great destruction from the land of the Chaldeans.
The cry is from the people.
The sword is not so much the sword of the Medes, but the sword of the Lord. It is he who is to be looked at, as the spoiler of Babylon.
"And destroyed out of her the great voice": And hath made to cease in that great city the noise caused from the multitudes of people in it walking up and down, and trafficking together. The noise of her enemies that shall break in upon her shall be like the noise and roaring of the sea, when it dashes upon the shore or upon some rocks. That shall be the only noise shall be heard in her, instead of the noises accustomed there to be made from the multitude of people, or from revelers.
The large city had many sounds coming from her. Now all of that is stopped. It is as silent as the grave.
That is, Cyrus, with his army.
"And her mighty men are taken": unawares, and by surprise.
"Every one of their bows is broken": They had no strength to withstand the enemy, and were obliged to yield at once; lay down their arms, and submit.
"For the Lord God of recompenses shall surely requite": That God to whom vengeance belongs, and will repay it. Who is a God of justice and equity, the Judge of all the earth. He will render tribulation to them that trouble his. And requite his enemies and the enemies of his people, in a righteous manner, for all the evil they have done, as literal. For mystical Babylon (see Rev. 18:6).
"Recompenses" means repayment. "Requite" means return, reciprocate or repay.
With the wine of divine wrath; that is, slay them. Though there may be an allusion to their being drunk with wine at the feast Belshazzar made for his thousand lords. Which are the princes here intended, together with the king and his royal family (Dan. 5:1).
"And her wise men, her captains, and her rulers, and her mighty men": The counsellors of state, priests, magicians, and astrologers. Officers in the army, superior and inferior ones; and the soldiers and warriors, whom Cyrus and his men slew. When they entered the city (compare with this Rev. 19:18).
"And they shall sleep a perpetual sleep, and not awake": Be all asleep in their drunken fits, and be slain therein. And so never wake, or live more. The Targum is, "and they shall die the second death, and not come into the world to come" (see Jer. 51:39).
"Saith the king, whose name is the Lord of hosts": The King of kings and Lord of lords. The Lord of armies in heaven and earth. And can do, and does, what he pleases in both worlds.
We dealt with this earlier. This perpetual sleep is speaking of death. The King of kings and Lord of lords is Jesus Christ.
The inner wall of the city was 21 feet thick and the outer wall almost 12 feet thick. Nebuchadnezzar also built a moat around the walls, artificial lakes, and flooded areas to provide additional security. The city walls also had numerous gates and as many as 250 towers. Impressive fortifications would not protect the city from the Lord's judgment. Buy the New Testament era, the great city of Babylon was an abandoned ruin.
"Shall labor in vain": People from many nations enslaved in Babylon had built the wall for nothing.
These broad walls were a minimum of forty feet wide. We have mentioned before that the enemy came inside this wall through the water ducts. The people of Babylon were unaware they were there until they were already in control. It appears they cut off all exits and then burned the city.
Verses 59-64: Baruch's brother "Seraiah" performs the final sign act in the book by tying a rock to the scroll of Jeremiah's oracles against Babylon and casting it into the Euphrates River, symbolizing the finality of Babylon's destruction. Seraiah read the scroll and performed this act (in 593 B.C.), when "Zedekiah" was required to report to the Babylonians. The Lord delivered this message of judgment before Jerusalem had even fallen and Babylon was still at the height of its power.
"Seraiah was a quiet prince": This man looked after the comfort of the king. He may have been the brother of Baruch, Jeremiah's secretary (compare 32:12).
"Seraiah" was believed to be the brother of Baruch. We know that Zedekiah was blinded and spent the rest of his time in Babylon in that condition. Seraiah seemed not to be in severe bondage.
Verses 60-63: This royal official carried the scroll (verse 60), to read (verse 61), in Babylon and then dramatically illustrated the coming destruction.
The evil of punishment predicted and threatened. This he delivered, not by word of mouth to Seraiah to relate when he came to Babylon; but he wrote it in a book for him to read. And he wrote it himself; Baruch, his secretary, not being now with him.
"Even all these words that are written against Babylon": In this and the preceding chapter. This book written by Jeremiah was a copy of them.
It seems that Jeremiah recorded all that he had prophesied.
At the time he delivered the copy to him.
"When thou comest to Babylon": Or are come to Babylon, to the city of Babylon, and to the captive Jews there.
"And shalt see them": The captives; or rather the great and populous city of Babylon, its high walls, gates, and towers, whose destruction is foretold in this book, and which might seem incredible. Abarbinel interprets it of his looking into the book given him; which he thinks was not to be opened and looked into till he came to Babylon.
"And shalt read all these words": Not before the king of Babylon and his princes, and yet not privately to himself. But in some proper place, in the presence of the captive Jews, or the chief of them, convened for that purpose.
Acknowledging this prophecy to be of God; believing the accomplishment of it. And praying over it, and for it, like a good man, as doubtless he was.
"Thou hast spoken against this place": The city of Babylon, where Seraiah is now supposed to be.
"To cut it off, that none shall remain in it, neither man nor beast, but that it shall be desolate for ever": This is the substance of the whole prophecy, that the destruction of Babylon should be an utter and a perpetual one. And which is expressed in the same words that are here used (Jer. 50:3).
It appears that Seraiah was like Baruch and carried the message of the destruction to Babylon. Jeremiah had recorded it and Seraiah took it, and read it.
To the captive Jews; and having also said the above words by way of prayer and approbation.
"That thou shalt bind a stone to it, and cast it into the midst of Euphrates": A river by which Babylon was situated. The book, being read, was to be rolled up again, and then a stone tied to it, and cast into the middle of the river. Where the waters were deepest, and from where it could not be taken up. And this was a sign confirming the above prophecy. Compare with this what was done by a mighty angel concerning mystical Babylon, in which there is an allusion to this (Rev. 18:21).
He was to read the prophecy and then cast it into the river so it could not be burned. The wrath of God had been expressed in this book. The casting of it into the Euphrates is symbolic of God casting our sins into the depth of the sea. This shows the finality of the situation. God will not alter the words in the book. It is set and finished.
It hath been often said that Euphrates was that great river which ran by the walls of Babylon. Into this Seraiah is commanded by Jeremiah to throw this roll of prophecy against Babylon, symbolically to teach the Jews, that according to the tenor of his prophecy the time should come, after some years, when Babylon should be destroyed never to rise again to any great view or degree of splendor. No more than that roll with the stone tied to it should rise from the bottom of Euphrates.
"And they shall be weary": Some read, though they weary themselves, that is, do what they can, or, (as it is here). And they shall be weary with that weight of judgment which shall be upon them.
"Thus far are the words of Jeremiah": Either the words of Jeremiah relating to Babylon reach thus far, or all the words of Jeremiah remaining on sacred record.
Babylon will never know its former greatness again. In fact, the city of Babylon will never be rebuilt. The wrath of God has fallen on them. Seraiah spoke this but it was Jeremiah's words from God.
Jeremiah Chapter 51 Continued Questions
Verses 1-34: This chapter is almost identical to (2 Kings 24:18 to 25:30), and it is a historical supplement detailing Jerusalem's fall (as Chapter 39). It fittingly opens with her last king and his sin (597 to 586 B.C.). The purpose of this chapter is to show how accurate Jeremiah's prophecies were concerning Jerusalem and Judah.
The final chapter in Jeremiah is an appendix that narrates the fall of Jerusalem (in 587 B.C.), and closely parallels the accounts (found in Chapter 39 and 2 Kings Chapters 24 and 25). The fall of Jerusalem had fulfilled Jeremiah's prophecies of doom and validated him as a true prophet. This chapter reflects the ongoing nature of the exile that extended beyond Jeremiah's ministry. Even the return to the land was in many ways a disappointment, and the full restoration of Israel will not come until the second coming of Jesus.
Whose name was Mattaniah; and who was set on the throne by the king of Babylon, in the place of his brother's son Jehoiachin (2 Kings 24:17).
"And he reigned eleven years in Jerusalem": So that he was thirty two years of age when he was taken and carried captive into Babylon.
"And his mother's name was Hamutal the daughter of Jeremiah of Libnah" (see 2 Kings 24:18). A different man from the author (compare 1:1; see the note on 39:1).
This is a recapping of the historical message of Jeremiah. We can understand a few of Zedekiah's problems better, when we realize that he was such a youth when he began to reign. Even after his eleven years reign he was just 32 years old. We must not confuse the Jeremiah, grandfather of Zedekiah, with Jeremiah the penman of this book.
Though we do not read of any idolatry he was guilty of; yet he was disobedient to the word of the Lord. And did not humble himself before Jeremiah the prophet of the Lord, that spoke in his name. And particularly he rebelled against the king of Babylon, and violated the oath he made to him (2 Chron. 36:12).
"According to all that Jehoiakim had done": An elder brother of his, who reigned after Josiah, and before Jehoiachin.
Notice the statement "according to all that Jehoiakim had done". It seems Zedekiah patterned his actions on those of Jehoiachin. Perhaps this was because of his youth.
Or, "besides the anger of the Lord that was in", or "against Jerusalem and Judah". For their many sins and transgressions committed against him.
"Till he had cast them out from his presence": Out of the land of Judea. Out of Jerusalem, and the temple, where were the symbols of his presence. So the Targum, "till he removed them from the land of the house of his Shekinah;" or majesty.
"That Zedekiah rebelled against the king of Babylon": Acted a very untrustworthy part, and broke a solemn covenant made with him by an oath, which was highly displeasing to God, and resented by him. The oath being made in his name, and by one that professed to worship him. This was an additional sin to those of the inhabitants of Judah and Jerusalem, which provoked the Lord to anger. According to our version the sense is, that because of the anger of the Lord for the sins of the Jews, God suffered Zedekiah to rebel against the king of Babylon, that so he might be provoked to come against them, and take vengeance on them. Or for his former sins he suffered him to fall into this, to his own and his people's ruin.
The one thing we must remember in this is that it was God's anger against Judah and Jerusalem that caused the king of Babylon to be able to defeat Judah.
Verses 4-11 (see note on 34:1). This narrative rehearses the account of the fall of Jerusalem. So crucial was this event that the Old Testament records it 4 times (see also 39:1-14; 2 Kings Chapter 25; 2 Chron. 36:11-21).
"Ninth year ... tenth month": Of Zedekiah's reign (for verses 4-6, see notes on 34:1 and 39:1-2).
"In the tenth month, in the tenth day of the month": The month Tevet, which answers to part of December and part of January. Hence the fast of the tenth month, on account of the siege of Jerusalem (Zech. 8:19).
"That Nebuchadrezzar king of Babylon came, he, and all his army, against Jerusalem": From whence it appears that he came in person with his army at first to Jerusalem. But, during the siege, or some part of it, retired to Riblah. Perhaps upon the news of the king of Egypt's coming to the assistance of the Jews.
"And pitched against it": Or encamped against it.
"And built forts against it round about": Wooden towers, as Jarchi and Kimchi explain it. From whence they could shoot their arrows and cast their stones.
This is giving details about how all of this came about. There is an account of this very thing (in 2 Kings 24:18 through 25:30).
Jeremiah 52:5 "So the city was besieged unto the eleventh year of king Zedekiah."
The siege continued about eighteen months; from the tenth day of the tenth month, in the ninth year of Zedekiah's reign, to the ninth day of the fourth month, in the eleventh year of his reign; as follows.
The month Tammuz, which answers to part of June and part of July. Hence the fast of the fourth month, for the taking of the city (Zech. 8:19).
"The famine was sore in the city, so that there was no bread for the people of the land": For the common people. Though there might be some in the king's palace, and in the houses of princes and noblemen, and officers of the army. Yet none for the soldiers, and the lessor sort of people. Who therefore were disheartened and enfeebled, that they could not defend the city, or hold out any longer. The famine had been before this time, but was now increased to a faithless degree, so that the people had no bread to eat (see Jer. 38:9).
We see from this that the war was not the only punishment against them. God brought famine to them to cause them to surrender. You cannot fight a war and plant a crop at the same time, so the famine partially came because they could not plant. A hungry belly sometimes encourages a person to surrender.
Either its gates were broke open, one or another of them. Or a breach was made in the walls of it, through which the Chaldean army entered.
"And all the men of war fled": The soldiers, with their officers, not being able to stand before the army of the king of Babylon.
"And went forth out of the city by night": At which time, very probably, the attack was made, and the gates of the city forced open, or the walls broke down. Josephus says it was taken in the middle of the night.
"By the way of the gate between the two walls, which was by the king's garden" (see Jer. 39:4).
"Now the Chaldeans were by the city round about": As part of their army entered into it, the other part surrounded it. Or, however, were placed at the gates and avenues all around, that none might escape.
"And they went by the way of the plain": That is, the men of war or soldiers that fled, together with King Zedekiah, his family and princes (see Jer. 39:4).
Not finding him in his palace, and being informed of his flight, and which way he took.
"And overtook Zedekiah in the plains of Jericho" (see Jer. 39:5). And all his army was scattered from him. When they saw the enemy pursuing them, and near unto them, they left him, as Josephus says, and shifted for themselves.
This is a detailed description of how the king tried to flee from the besieged city, but was caught.
King Zedekiah, being left alone, excepting a few with him.
"And carried him up unto the king of Babylon to Riblah in the land of Hamath": Which is supposed to be Antioch in Syria.
"Where he gave judgment upon him": Or "spake with him judgments". Rebuked and reproached him for his deceitfulness and ingratitude. Expressed disagreement and reasoned with him upon this subject, exposing his sin. And then passed sentence upon him, which was executed (see Jer. 39:5).
Or, however, ordered them to be slain (see Jer. 39:6).
"He slew also all the princes of Judah in Riblah": Who, together with the king's sons, were taken with him. Or, however, were taken in Jerusalem, and brought to Riblah; which of them is not certain, very probably the former.
One of the saddest things for a parent to see is the execution of their sons. This was the terrible punishment that Zedekiah had to endure. This would break his heart. Even those who are cruel to others, love their own flesh and blood. Nebuchadnezzar passed the judgement himself.
After he had seen his children and princes executed, which must be very terrible to him (see Jer. 39:7).
"And the king of Babylon bound him in chains, and carried him to Babylon": In (Jer. 39:7); it is said, he bound him, "to carry him" there. Here it is affirmed he did carry him there. And it is added:
"And put him in prison till the day of his death": From this place only we learn that King Zedekiah was put into a prison, and died a prisoner.
Even more severe punishment than death is the loss of your eyes. He could not see so they had to lead him. He was in chains and in prison until he died in Babylon.
"Tenth day": The parallel phrase (in 2 Kings 25:8 reads), "seventh day". Nebuzar-adan (verse 12)," captain of the bodyguard", started from Riblah on the seventh day and arrived in Jerusalem on the tenth day.
"Nineteenth year" (586 B.C.).
The burning of the temple one month after the capture of Jerusalem presented a grave theological crisis for the people of Judah (Psalms chapters 74, 79, 80, 137). The Lord gave assurance to the prophet Ezekiel of His presence with His people in exile in Babylon (Ezek. Chapters 1 to 3). The post-exilic prophets Haggai and Zechariah stressed that rebuilding the temple was essential to restoring the relationship between God and Israel. Ezekiel promised a future temple in the Millennium where God's presence would return to His people (Ezek. Chapters 40 to 48).
The actual burning of the temple and the houses in Jerusalem were carried out by Nebuzar-adan. He burned all the important buildings. The city of Jerusalem was left in rubble.
Which he brought with him from Riblah, or were left at Jerusalem by those that pursued after Zedekiah when the city was taken. Which the captain of the guard now had the command of.
"Broke down all the walls of Jerusalem round about (see Jer. 39:8).
They were not satisfied with just burning everything up. They destroyed the wall as well. It would not burn, because it was made of stone.
That is, of the city, as distinct from the poor of the land of Judea he left, afterwards observed.
"And the residue of the people that remained in the city": That died not by the sword or famine, and fled not with Zedekiah. Or "even the residue of the people"; and so are the same with the poor people in the former clause. Though Kimchi explains it thus, "some of the poor of the people he carried captive, and some of them he left:"
"And those that fell away, that fell to the king of Babylon": That fell off from the Jews, and surrendered to the king of Babylon during the siege. Or that voluntarily came in, and put themselves into the hands of the captain of the guard.
"And the rest of the multitude": Of the people, both in city and country.
Of the land of Judea, who lived in the country, and had not been concerned in defending the city against the Chaldeans.
"For vinedressers, and for husbandmen": To look after the vineyards and fields, and dress and manure them, that the king of Babylon might receive some advantage by the conquest he had made (Jer. 39:10).
A very few of the poor people were carried away captive instead of being killed. Some were even left in the land of Judah to take care of the vineyards and fields. God will always save a remnant of His people.
The two pillars in the temple, called Jachin and Boaz, which were made of cast brass (1 Kings 7:15).
"And the bases": Which were in number ten, and which were also made of cast brass, and were all of one measure and size. And on which the ten lavers of brass were set, five on the right side and five on the left side of the house (1 Kings 7:37).
"And the brazen sea that was in the house of the Lord": Called the molten sea. A sea, because of the large quantity of water it held. And brazen and molten, because made of molten brass (1 Kings 7:23).
"The Chaldeans broke, and carried all the brass of them to Babylon": They broke them to pieces, that they might carry them more easily. This account is given, and which is continued in some following verses. Partly to show the accomplishment of the prophecy of Jeremiah (Jer. 27:19). And partly to show that what was left in the temple, at the former captivities of Jehoiakim and Jeconiah, were now carried completely off.
"Brass" symbolizes judgement and God will not hold them blameless for desecrating the temple. They even broke the pieces of brass into smaller pieces to be able to carry it away. These beautiful things of the temple were no more.
Verses 18-19: Took they away": The conquerors plundered the magnificent Solomonic temple and took the articles to Babylon. (1 Kings Chapters 6 to 8), describes these articles. Later, Belshazzar would use some of these at his immoral banquet, gloating over victory he wrongly attributed to his gods (Dan. chapter 5; compare Dan. 5:1-2).
Or "pots", as it is rendered (2 Kings 25:14); which were made of bright brass (1 Kings 7:45). These were used to boil the flesh of the sacrifices in.
"And the shovels": Used to remove the ashes from off the altar of burnt offerings, and were of brass also. The Targum renders them "besoms", whose handles perhaps were of brass.
"And the snuffers": The Vulgate Latin translates it "psalteries". And so Jarchi interprets it of musical instruments; some think "tongs" are meant.
"And the bowls": Or "basins". Either to drink out of, or to receive the blood of the sacrifice.
"And the spoons": Ladles, cups, or dishes, vessels used about the sacrifices.
"And all the vessels of brass wherewith they ministered": That is, the priests in the temple.
"Took they away": The Chaldeans took them away.
Or "bowls"; these are omitted (2 Kings 25:15); they were of gold (1 Kings 7:50).
"And the firepans": Or "censers". These were those of gold, which belonged to the golden altar (1 Kings 7:50).
"And the bowls": Or "basins". There were a hundred of them made of gold (2 Chron. 4:8).
"And the cauldrons": or "pots". These are not mentioned (2 Kings 25:15). What they should be, that were either of gold or silver, cannot be said.
"And the candlesticks": Of which there were ten in number, made of pure gold, five on the right side, and five on the left, before the oracle (1 Kings 7:49).
"And the spoons": Which were also of gold (1 Kings 7:50).
"And the cups": The word is rendered "bowls", to cover overall (Exodus 25:29). It was some kind of instrument or vessel used about the showbread table, made of pure gold. According to Jarchi, these were little golden forks, upon which they placed the showbread. According to the Mishnah, there were four of them.
"That which was of gold in gold, and that which was of silver in silver, took the captain of the guard away": That is, everything that was of gold or silver he took away. The golden things by themselves, and the silver things by themselves, as some think.
To spoil the people is terrible, but to spoil the temple of God is much worse. These are speaking of the things of the temple. Remember, gold was used in the most holy place where the presence of God was. "Gold" symbolizes the pureness of God. "Silver" symbolizes redemption.
The two pillars of Jachin and Boaz before mentioned, and the molten or brazen sea, with the twelve bulls or oxen the sea stood upon (1 Kings 7:25).
"That were under the bases": Or "by the bases". As Jarchi; or rather, "that were instead of bases". For the twelve oxen were the bases on which the molten sea stood.
"Which King Solomon had made in the house of the Lord": This is mentioned to show that these were the selfsame pillars, sea, and oxen, and other vessels, that Solomon made, that were now carried away. For though Ahaz took down the sea from off the brazen oxen, and put it on a pavement of stones. Yet it seems not to have been destroyed; and might be restored to its proper place by Hezekiah, or some other prince.
"The brass of all these vessels was without weight": There was no weight sufficient to weigh them. The weight of them could not very well be told. They were so heavy, that in Solomon's time the weight of them was not taken. When they were placed in the temple, so neither when they were taken away (1 Kings 7:47).
As in (1 Kings 7:15); said to be thirty five (2 Chron. 3:15). Of the reconciliation of which (see 2 Chron. 3:15).
"And a fillet of twelve cubits did compass it": A thread or line of that measure encompassed each of the pillars (1 Kings 7:15).
"And the thickness thereof was four fingers": Either of the pillar, or the fillet about it. That is, the brass of it was four fingers thick.
"It was hollow": That is, the pillar was hollow.
These pillars were 27 feet long, if a cubit is 18 inches long. I believe it is speaking of the thickness of the metal as being as thick as 4 fingers. Even though it was hollow in the middle, it would be tremendously heavy. The brass would have been very valuable just for metal. The real value was the beautiful art work.
"Five": (2 Kings 25:17), reads "three". There may have been two parts to the chapiters, the lower part of two cubits and the upper part, carved ornately, of 3 cubits. The lower may be omitted (in 2 Kings 25:17), as belonging to the shaft of the pillar.
"Chapiter" in the verse above means capitol of a column. This decorative top was 7 and 1/2 feet high. These beautiful pillars would be taken away also.
"On a side ": The 96 were toward the four winds, 24 toward the north, 24 toward the east, and so on. Add one at each corner, and the whole 100 is made up.
"And all the pomegranates upon the network were a hundred round about": Four, standing upon the four angles, made the ninety six a hundred (in 1 Kings 7:20). They are said to be two hundred; and in (2 Chron. 4:13); are said to be four hundred upon the two wreaths. Which may be accounted for thus, there were two rows of them on each pillar. In every row were a hundred, which made two hundred in one pillar, and four hundred in both. These were the things in the temple carried away in the last captivity.
This verse just shows the beautiful designs that were on the pillars. Thousands of hours of work had gone into the making of these. Now they are gone.
Verses 24-27: Babylon executed some Judean leaders as an act of power, of resentment over the 18 month resistance (compare 52:4-6), and of intimidation to prevent future plots.
That is, out of the temple, where he was ministering, or fled for safety. This is supposed to be the father of Ezra (1 Chron. 6:14).
"And Zephaniah the second priest": Or deputy priest. The "sagan" (Sagan is Aramaic that refer to officials of the Babylonian rulers), of the priests, as the Targum calls him, who was appointed to minister for the High Priest, in case anything happened which hindered him from officiating. Such a one there always was in later times on the Day of Atonement, as appears from the Mishnah. This man is thought to be the same with Zephaniah the son of Maaseiah the priest (Jer. 21:1).
"And the three keepers of the door": That is, of the temple. The Targum calls them three "governors"; who had, as Jarchi says, the keys of the court committed to them. The number seems better to agree with the "gizbarim" or treasurers; of whom, it is said, they never appoint less than three treasurers, and seven "governors".
This is not the same Seraiah as in the last lesson who was the brother of Baruch. Seraiah, the brother of Baruch, was secretary to Jeremiah, as was Baruch. These two, Seraiah and Zephaniah, were actually in charge of the temple. They were the High Priest and priest.
The master-master-general of the army.
"And seven men of them which were near the king's person which were found in the city": Or, "saw the face of the king": or, "made to see his face". These were ministers of state, who were always at court, and assisted in councils of state, and introduced persons into the king's presence. In (2 Kings 25:19); they are said to be but "five"; but Josephus has seven, as here. Perhaps two of them were of less note, and so not reckoned, as Jarchi observes: some will have it, that the two scribes of the judges are left out. But others, more probably, Jeremiah and Baruch, who were first taken, and afterwards dismissed.
"And the principal scribe of the host, who mustered the people of the land": Or the scribe of the prince of the army, as the Targum; the general's secretary.
"And threescore men of the people of the land, that were found in the midst of the city": Persons of prime note, who, upon the invasion, took themselves from the country to the city of Jerusalem with their effects, and to defend it. Josephus calls them rulers or governors.
All of these might have been able to get the people to follow them. They took them because the people would surrender if they did not have leaders.
Into the city, and made them captives.
"And brought them to the king of Babylon to Riblah": To knew his mind concerning them. How they should be disposed of. And for him to pass sentence on them. As he had done on the king of Judah, his sons, and his princes, in the same place.
Riblah was the headquarters of the army of Babylon. This is where the king stayed and sent his men from to battle. The king of Babylon spoken of here, is Nebuchadnezzar.
Or ordered them to be smitten with the sword. To have their heads cut off, according to Josephus.
"And put them to death in Riblah in the land of Hamath": These being such, no doubt, who obstinately defended the city, and persuaded the prince and people not to surrender the city into the hand of the Chaldeans. And therefore, were put to death in cold blood.
"Thus Judah was carried away captive out of his own land": At different times, of which this was the completion. And of which a particular account is given. Even of the number of the captives at these several times (in Jer. 52:28).
This means that he killed the priest, High Priest, the eunuch, and the other men. He did not wait, until he got back to Babylon. He killed them at Riblah.
Verses 28-30: "Carried away": The stages of deportation to Babylon are:
(1) In 605 B.C. under Jehoiakim which marked the beginning of the 70 years of exile;
(2) In 597 B.C. under Jehoiachin;
(3) In 586 B.C. under Zedekiah, and;
(4) A mopping up campaign in 582 to 581 B.C.
The number may include only males.
That is, of his reign. (In 2 Kings 24:12); it is said to be in the eighth year of his reign. It being at the latter end of the seventh, and the beginning of the eighth, as Kimchi observes; this was the captivity of Jeconiah. The number of the captives then were;
"Three thousand Jews, and three and twenty": But in (2 Kings 24:14); they are said to be ten thousand. Which may be reconciled thus, there were three thousand twenty and three of the tribe of Judah, here called Jews. And the rest were of the tribe of Benjamin, and of the ten tribes that were mixed among them (see 2 Kings 24:16).
This probably is a misinterpretation and this should say the seventeenth year. That is an unimportant point. The fact is, Nebuchadnezzar took 3023 Jews captive. This would be classified as a remnant.
Said to be the nineteenth (Jer. 52:12). It was at the end of the eighteenth, and the beginning of the nineteenth, as Kimchi. Or this was before the taking of the city, when he raised the siege, and departed to meet the king of Egypt, at which time he might carry captive many, as here said.
"He carried away captive from Jerusalem, eight hundred thirty and two persons": Which is more likely to be then done than at the taking of the city. When it is very probable a greater number was carried captive, which are not here taken notice of.
This is probably the very next year, when he took 832 more captives.
In this year of his reign, the Jews say. Tyre was delivered into his hands; and he carried off the Jews in Moab, Ammon, and the neighboring nations, to the numbers mentioned. Though some think these were the poor people of the land he took from there, after the murder of Gedaliah, and in revenge of that.
"Nebuzar-adan captain of the guard carried away captive of the Jews seven hundred forty and five persons": All which being put together make the following sum.
"All the persons were four thousand and six hundred": This is the sum total of the three mentioned captivities.
Five years later, the army of Nebuchadnezzar had carried away an additional 745 persons captive. Making the total captives taken 4600.
Verses 31-34: The release of Jehoiachin" (a captive since 597 B.C.), he appears here (in 561 B.C.), after Nebuchadnezzar's death when Evil-merodach ruled Babylon. Though detained, the former king was kindly freed to enjoy previously denied privileges. The Lord did not forget the Davidic line even in exile.
Jehoiachin's release from prison in Babylon occurred( in 560 B.C.), and a Babylonian text from this time records that Jehoiachin and his son received rations from the king. In a small way, this act of favor toward the deported king of Judah offers a glimmer of hope that God is not through with the house of David.
He was eighteen years of age when he was carried captive; so that he must be now fifty five years old (see 2 Kings 24:8).
"In the twelfth month, in the five and twentieth day of the month. In the month Adar, which answers to part of February, and part of March (in 2 Kings 25:27); the favor shown by the king of Babylon to Jeconiah, after related, is said to be in the twenty seventh day of the month. It might have been determined and notified on the twenty fifth, but not executed till the twenty seventh. Or it might be begun to be put in execution on the twenty fifth, and not finished till the twenty seventh. The Jews, in their chronicle, say that Nebuchadnezzar died on the twenty fifth, and was buried. That, on the twenty sixth, Evil-merodach took him out of his grave, and dragged him about, to abolish his decrees, and to confirm what is said of him in (Isa. 14:19). And on the twenty seventh he brought Jeconiah out of prison. But this is no reconciliation at all; the former is best.
"That Evil-merodach king of Babylon in the first year of his reign": Who succeeded Nebuchadnezzar, having reigned forty three years. This king is called by Ptolemy Iloarudamus; by Abydenus Evil-maluruch; by Josephus Abilamarodach; but by Berosus as here: his proper name was Merodach. A name of one of the Chaldean idols (Jer. 50:2). "Evil" was a nickname, which signifies "foolish"; he was called "foolish Merodach", on account of his ill conduct, or bad life. As soon as he came to the throne, he;
"Lifted up the head of Jehoiachin king of Judah, and brought him forth out of prison": That is, he changed his condition for the better. He raised him out of a low estate to a more honorable one. He brought him out of a state of imprisonment and misery into a state of liberty and honor. What was the reason of this is not easy to say. The Jews have a tradition, that Nebuchadnezzar, after seven years of madness, coming to himself, and going back to his kingdom, and understanding that his son Evil-merodach had been guilty of mal-administration during that time. And particularly that he rejoiced at his madness, cast him into prison, where he contracted a friendship with Jeconiah. And when he came to the throne, upon the death of his father, released him. But others think that Jeconiah being a comely young man, when he was brought a captive to Babylon. And about the age of this prince, he took a liking to him, and, pitying his case, showed him this favor, as soon as he had an opportunity.
Jehoiachin was in captivity 36 years. The 37th year of the captivity, he was released. "Evil-merodach" is a name that shows that this evil king of Babylon worshipped the false god Merodach. The statement "lifted up the head", means they took him out of chains and bondage.
Used him with great familiarity and treated him with great respect. Or, "spake good things to him". Comforted him in his captive state, and promised him many favors. And was as good as his word.
"And set his throne above the throne of the kings that were with him in Babylon": These kings were either petty kings over the several provinces that belonged to the Chaldean monarchy, that were occasionally at Babylon. Or rather the kings Nebuchadnezzar had conquered, and taken captive, as Jehoiachin. Such as the kings of Moab, Ammon, Edom, etc. These, notwithstanding they were captives, had thrones of state, partly in consideration of their former dignity. And partly for the glory of the Babylonish monarch. Now Jehoiachin's throne was higher and more grand and stately than the rest, to show the particular respect the king of Babylon had for him.
This evil king sets up Jehoiachin as a subordinate ruler to him.
Which were filthy, and of an ill smell. And put on him raiment more comfortable, as well as more honorable, and suitable to his dignity. And more fit to appear in, in the presence of the king and his court.
"And he did continually eat bread before him all the days of his life". Either at the same table with the king; or near him, in his sight and in the same apartment. Though the former seems more likely. And this he did as long as he lived, either Evil-merodach, or rather Jeconiah. Though perhaps they both died much about the same time. All this was done about the year of the world 3444, and about five hundred sixty years before Christ, according to Bishop Usher and Mr. Bedford.
He is now like a prince in the house of this evil Babylonian king. He is no longer dressed like a captive or was fed like a captive.
This seems to design not food only, and for himself, which he had daily at the king's table, but all necessary provisions for himself, family, and servants.
"Every day a portion, until the day of his death. All the days of his life, that is, of Jeconiah's. How long he lived after this is not known. He was now fifty five years of age, and cannot be thought to have lived a great while after, having been imprisoned so many years. And it is certain he did not live to the return from the captivity. Of the death of Zedekiah, we have no account, only that he died in prison. The Jews say he died at this very time, when Jeconiah was advanced. The account here given of Jeconiah has led some to conclude that this chapter was not written by Jeremiah. Since it cannot be well thought he should live so long as to the death of this prince. And, besides, had given an account of the destruction of Jerusalem in the thirty ninth chapter, which he would hardly repeat. Though that he might do, partly for the sake of new circumstances here added.
This is just saying, that the king of Babylon fed Jehoiachin (also known as Jeconiah and Coniah), the same food he ate for the rest of his life. It is interesting that the total captivity of Judah by Babylon was 70 years. Jehoiachin was in captivity just 36 years.
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