The Foes of Zion JEREMIAH, VII. clusion, confirms the prophet in his office, and the prepare War against her. (English Version, "tower") is from a root to try metals. latter sums up the description of the reprobate people on whom he had to work. The Hebrew for "assayer" Arabic root, keen-sighted; or a Hebrew root, cutting, i.e., separating the metal from the dross. [EWALD.] "Explorer" (English Version, "fortress") is from an GESENIUS translates as English Version, "fortress," which does not accord with the previous "assayer." 28. grievous revolters-lit., contumacious of the contumacious, i.e., most contumacious, the Hebrew mode of expressing a superlative. So "the strong among the mighty," i.e., the strongest (Ezekiel 32. 21.). See ch. 5. 23; Hosea, 4. 16. 4.). "Going about for the purpose of slandering." [MAURER.] brass, &c. i.e., copper. It and "iron" being the baser and harder metals express the debased walking with slanders-(ch. 9. and obdurate character of the Jews (Isaiah, 48. 4; 60. 17.). 29. bellows... burned-so intense a heat is made that the very bellows are almost set on fire. ROSENMULLER translates not so well from a Hebrew root, bellows blown hard. lead-employed to separate the "pant" or "snort," referring to the sound of the In other words, the utmost pains have been used to purify Israel in the furnace of affliction, but in vain (ch. 5. 3; 1 Peter, 1. 7.). consumed of the fire- In the out of the previous" burned." Translating as ROSENChetib or Hebrew text, the "consumed" is supplied Keri (Hebrew margin) division of the Hebrew words will have to be read, to get "is consumed of the fire." MULLER, "pant," this will be inadmissible; and the This is an argument for the translation, "are burned." founder-the refiner. wicked... not plucked away-answering to the dross which has no good metal to be separated, the mass being all dross. 30. ReprobateSilver so full of alloy as to be utterly worthless (Isaiah, 1. 22.). The Jews were fit only for rejection. CHAPTER VII. impending judgments and the need of repentance, they say there is nothing to fear. peace soundness. All is sound in the nation's moral state, so all will be peace as to its political state (ch. 4. 10; 8. -including 11; 14. 13; 23. 17; Ezekiel, 13. 5, 10; 22. 28.). 15. ROSENMULLER translates," They ought to have been ashamed, because," &c., "but," &c.; the Hebrew verb often expressing, not the action, but the duty to perform it (Genesis, 20. 9; Malachi, 2. 7.). MAURER translates, "They shall be put to shame, for they commit abomination; nay (the prophet correcting himself), there is no shame in them" (ch. 3. 3; 8. 12; Ezekiel, 3. 7; Zephaniah, 3. 5.). them that fall-they shall fall with the rest of their people who are doomed to fall, i.e.. I will now cease from words; I will execute vengeance. [CALVIN.] 16. Image from travellers who have lost their road, stopping and inquiring which is the right way on which they once had been, but from which they have wandered. old paths-Idolatry and apostasy are the modern way; the worship of God the old way. Evil is not coeval with good, but a modern degeneracy from good. The forsaking of God is not, in a true sense, a way cast up" at all (ch. 18. 15; Psalm 139. 24; Malachi, 4. 4.). rest-(Isaiah, 28. 12; Matthew, 11. 29.). 17. watch-baser metal from the silver, as quicksilver is now used. men-prophets, whose duty it was to announce impending calamities, so as to lead the people to repentance (Isaiah, 21. 11; 58. 1; Ezekiel, 3. 17; Habakkuk, 2. 1.). 18. congregation — means the gathered peoples who are invited to be witparallel to "nations;" it therefore nesses how great is the perversity of the Israelites (v. 16, 17,), and that they deserve the severe punishment about to be inflicted on them (v. 19.). what is among them-what deeds are committed by the Israelites (v. 16, 17.). [MAURER.] Or, "what punishments are about to be inflicted on them." [CALVIN.] 19. (Isaiah, 1. 2.). fruit of... thoughts-(Proverbs, 1. 31.). nor to my law, but rejected it-lit., "and (as to) my law they have rejected it." Genesis, 22. 24. 20. Lit., "To what purpose is this to The same construction occurs, me, that incense cometh to me?" (Isaiah, 43. 24; 60. 6.). No external services are acincense... canecepted by God without obedience of the heart and life (ch. 7. 21; Psalm 50.7-9; Isaiah, 1. 11; Micah, 6. 6, &c.). sweet... sweet-antithesis. sweet to me. The calamus. 21. stumbling blocks-inYour sweet cane is not struments of the Jews' ruin (cf. Matthew, 21. 44; Isaiah, 8. 14; 1 Peter, 2. 8.). before the reprobate (Psalm 69. 22; Romans, 1. 28; 11. God Himself ("I") lays them 9.). fathers... sons ... criminate ruin. 22. north... sides of the earth-The neighbour.. friend-indisancients were little acquainted with the north; therefore it is called the remotest regions (as the Hebrew for "sides" ought to be translated, see Note, Isaiah, 14. 13) of the earth. The Chaldees are meant (ch. 1. 15; 5. 15.) It is striking that the very same calamities which the Chaldeans had inflicted on Zion are threatened as the retribution to be dealt in turn to themselves by Jehovah (ch. 50, 41-43.). 23. like the sea-(Isaiah, 5. 30.). as men for war-not that they were like warriors, for they were warriors; but "arrayed most perfectly as warriors." [MAURER.) 24. fame thereof-the report of them. 25. He addresses "the daughter of Zion" (v. 23); caution to the citizens of Jerusalem not to expose themselves to the enemy by going outside of the city walls. sword of the enemy-lit., there is a sword to the enemy; the enemy hath a sword. (ch. 25. 34; Micah, 1. 10.). 26. wallow... in ashesing only "cast ashes on the head," wallowing in them As they usually in mournmeans something more, viz., so entirely to cover one's self with ashes as to be like one who had rolled in them (Ezekiel, 27. 30.). as for an only son-(Amos, 8. 10; Zechariah, 12. 10.). lamentation-lit., lamentation expressed by beating the breast. -(ch. 1. 18,), rather, "an assayer, (and) explorer." 27. tower... fortress metaphor from metallurgy in v. 27-30, Jehovah, in conBy a 629 Ver. 1-34. CHAPS. VII.-IX. DELIVERED IN THE gate of the temple in order that the multitudes from BEGINNING OF JEHOIAKIM'S REIGN, ON THE OCCASION OF SOME PUBLIC FESTIVAL. The prophet stood at the it appears from ch. 26. 1-9, for this prophecy, denouncthe country might hear him. His life was threatened, ing the fate of Shiloh as about to befall the temple at summarily referred to there. After Josiah's death the Jerusalem. The prophecy given in detail here is bad influence; the worship of Jehovah was, however, nation relapsed into idolatry, through Jehoiakim's combined with it (v. 4, 10.). 2. the gate-i.e., the gate of the court of Israel within that of the women. whom Jeremiah addresses came through the gate leading into the court of the women, and the gate leading into the outer court, or court of the Gentiles ("these Those gates"). 3. cause you to dwell-permit you still to dwell (ch. 18. 11; 26. 13.). His peculiar dwelling, it could never be destroyed. Men think that ceremonial observances will supersede because their temple had been chosen by Jehovah as 4. The Jews falsely thought that the need of holiness (Isaiah, 48. 2; Micah, 3. 11.). The triple repetition of " the temple of Jehovah" expresses the intense confidence of the Jews (see ch. 22. 29; prophet points to with his finger (v. 2.). Isaiah, 6. 3.). these the temple buildings which the [MAURER.] judgment-justice (ch. 22. 3.). this placethe confusion of their own faces" (ch. 13. 10; Proverbs, 5. For-But. 8. 36.). 7. The apodosis to the "if ... if" (v. 5, 6.). to this city and land (v. 7.). to your hurt-so v. 19: "to dwell-to continue to dwell, for ever and ever-joined with "to dwell," not with the words " cannot profit-MAURER translates, "so that you profit fathers" (cf. ch. 3. 18; Deuteronomy, 4. 40.). gave to your &c., and then come and stand before me?" whom ye 8. that nothing" (see v. 4; ch. 5. 31.). 9, 10. "Will ye steal, Judgments threatened on the JEREMIAH, VII Jews for their Idolatry. The fury on these? On account of man, for whom these know not-Ye have no grounds of "knowing" that they are gods; but I have manifested my Godhead by my law, by benefits conferred, and by miracles. This aggravates their crime. [CALVIN.] (Judges, 5. 8.). 10. And come-And yet come (Ezekiel, 23. 39.). we are delivered-viz., from all impending calamities. In spite of the prophet's threats we have nothing to fear; we have offered our sacrifices, and therefore Jehovah will "deliver us. to do all these abominations- viz., those enumerated (v. 9.). These words are not to be connected with "we are delivered," but thus: "Is it with this design that ye come and stand before me in this house," in order that having offered your worthless sacrifices ye may be taken into my favour and so do all these abominations (v. 9) with impunity? [MAURER.] 11. den of robbers-Do you regard my temple as being what robbers make their den, viz., an asylum wherein ye may obtain impunity for your abominations (v. 10)? seen it-viz., that ye treat my house as if it were a den of thieves. Jehovah implies more than is expressed, "I have seen and will punish it" (Isaiah, 56. 7: Matthew, 21. 13.). 12. my place in Shiloh-God caused His tabernacle to be set up in Shiloh in Joshua's days (Joshua, 18. 1; Judges, 18. 31.). In Eli's time God gave the ark which had been at Shiloh into the hands of the Philistines ch. 26. 6; 1 Samuel, 4. 10, 11; Psalm 78. 56-61.). Shiloh was situated between Bethel and Shechem in Ephraim. at the first-implying that Shiloh exceeded the Jewish temple in antiquity. But God's favour is not tied down to localities (Acts, 7. 44.). my people Israel Israel was God's people, yet He spared it not, when rebellious: neither will He spare Judah, now that it rebels, though heretofore it has been His people. 13. rising...early-implying unwearied earnestness in soliciting them (v. 25; ch. 11. 7; 2 Chro-"their fathers," the change to the third person marks nicles, 36. 15.). 14. I gave-and I therefore can revoke the gift (for it is still mine, Leviticus, 25. 23,), now that ye fail in the only object for which it was given, the promotion of my glory. Shiloh-as I ceased to dwell there, transferring my temple to Jerusalem; so I will cease to dwell at Jerusalem. 15. your brethren children of Abraham, as much as you. whole seed of Ephraim They were superior to you in numbers and power: they were ten tribes: ye but two. "Ephraim," as the leading tribe, stands for the whole ten tribes (2 Kings, 17. 23; Psalm 78. 67, 68.). 16. When people are given up to judicial hardness of heart, intercessory prayer for them is unavailing (ch. 11. 14; 14. 11; 15. 1; Exodus, 32, 10; 1 John, 5. 16.). 17. Jehovah leaves it to Jeremiah himself to decide, is there not good reason that prayers should not be heard in behalf of such rebels. 18. children. . . fathers... women-not merely isolated individuals practised idolatry: young and old, men and women, and whole families, contributed their joint efforts to promote it. O that there were the same zeal for the worship of God as there is for error (ch. 44. 17, 19; 19. 13)! cakes...queen of heaven-Cakes were made of honey, fine flour, &c., in a round flat shape to resemble the disc of the moon, to which they were offered. Others read as Margin, "the frame of heaven," i.e., the planets generally; so LXX. here; but elsewhere...not-put for, "I forbad expressly" (Deuteronomy, 17. LXX. translate, "queen of heaven." The Phenicians called the moon Ashtoreth or Astarte: the wife of Baal or Moloch, the king of heaven. The male and female pair of deities symbolised the generative powers of nature: hence arose the introduction of prostitution in the worship. The Babylonians worshipped her as Mylitta, ... generative. Our Monday, or Moon-day, indicates the former prevalence of moon worship (Note, Isaiah, 65. 11.). that they may provoke me implying design: in worshipping strange gods they seemed as if purposely to provoke Jehovah. 19. Is it me that they provoke to anger? Is it not themselves? &c. (Deuteronomy, 32, 16, 21; Job, 35. 6, 8; Proverbs 8. 36.). 20. beast... trees... ground-Why doth God vent His 3; 12. 31.). See ch. 2. 23; Isaiah, 30. 33; Notes. 32. valle ... Impenitence of the Jews. in quiet, until the storm blow over. put us to silence -brought us to that state that we can no longer resist the foe; implying silent despair. water of gall-lit., 15; 23. 15.). 15. Repeated (ch. 14. 19.). We looked for- Ver. 1-22. THE JEWS' COMING PUNISHMENT: THEIR UNIVERSAL AND INCURABLE IMPENITENCE. 1. The victorious Babylonians were about to violate the sanc-water of the poisonous plant, perhaps the poppy (ch. 9. tuaries of the dead in search of plunder: for ornaments, treasures, and insignia of royalty were usually buried with kings. Or rather, their purpose was to do the greatest dishonour to the dead (Isaiah, 14. 19.). 2. spread... before the sun, &c.-retribution in kind. The very objects which received their idolatries shall unconcernedly witness their dishonour. loved... served ... after... walked ... sought... worshipped-words are accumulated, as if enough could not be said fully to express the mad fervour of their idolatry to the heavenly host (2 Kings, 23. 5.). nor... buried-(ch. 22. 19.). dung-ch. 9. 22; Psalm 83. 10.). 3. The survivors shall be still worse off than the dead Job, 3. 21, 22; Revelation, 9. 6.). which remain in all the places-"in all places of them that remain, whither I," &c., i.e., in all places whither I have driven them that remain. [MAURER.] 4. "Is it not a natural instinct, that if one falls, he rises again: if one turns away (i.e., wander from the way,), he will return to the point from which he wandered. Why then does not Jerusalem do so?' He plays on the double sense of return; literal and metaphorical (ch. 3. 12; 4. 1.). 5. slidden... backslidingrather, as the Hebrew is the same as v. 4, to which this verse refers, "turned away with a perpetual turning away." perpetual-in contrast to the "arise" (rise again) (v. 4.). refuse to return-in contrast to, "shall he not return” (v. 1; ch. 5. 3.). 6. spake not aright-i.e., not so as penitently to confess that they acted wrong. Cf. what follows. every one... his course-The Keri reads course, but the Chetib, courses. "They persevere in the courses whatever they have once entered on." Their wicked ways were diversified. horse rusheth lit., pours himself forth, as water that has burst its embankment. The mad rapidity of the war horse is the point of comparison (Job, 39. 19-25.). 7. The instinct of the migratory birds leads them with unfailing regularity to return every spring from their winter abodes in summer climes (Song of Solomon, 2. 12:: but God's people will not return to Him even when the winter of His wrath is past, and He invites them back to the spring of His favour. in the heaven-emphatical. The birds whose very element is the air, in which they are never at rest, yet show a steady sagacity, which God's people do not. times - viz., of migrating, and of returning. my people-this honourable title aggravates the unnatural perversity of the Jews towards their God. know not, &c. (ch. 5. 4, 5; Isaiah, 1. 3.). 8. law... with us (Romans, 2. 17.). Possessing the law, on which they prided themselves, the Jews Inight have become the wisest of nations; but by their neglecting its precepts, the law became given "in vain," as far as they were concerned. scribes-copyists. "In vain" coples were multiplied. MAUPER translates, "The false pen of the scribes hath converted it (the law) into a lie." See Margin, which agrees with Vulgate. 9. dismayed-confounded. what wisdom-lit., the wisdom of what? i.e., wisdom in what respect? The Word of the Lord being the only true source of wisdom (Psalm 119. 98-100; Proverbs, 1. 7; 9. 10.). 10-12. Repeated from ch. 6. 12-15. See a similar repetition, v. 16; ch. 14. 19. inherit-succeed to the possession of them. 11. (Ezekiel, 13. 10.). 13. surely consume-lit., gathering I will gather, or consuming I will consume. no grapes ... nor figs-(Joel, 1. 7; Matthew, 21. 19.). things that I have given... shall pass away-rather, "I will appoint to them those who shall overwhelm (pass over) them," i.e.. I will send the enemy upon them. [MAURER.] English Version accords well with the context: Though their grapes and figs ripen, they shall not be allowed to enjoy them. 14. assemble-for defence. let us be silent -not assault the enemy, but merely defend ourselves CHAPTER IX. Ver. 1-26. JEREMIAH'S LAMENTATION FOR THE JEWS' SINS AND CONSEQUENT PUNISHMENT. 1. This verse is more fitly joined to last chapter, as v. 23 in the Hebrew (cf. Isaiah, 22. 4; Lamentations, 2. 11; 3. 48.). 2. lodging place-A caravanserai for caravans, or companies travelling in the desert, remote from towns. It was a square building enclosing an open court. Though a lonely and often filthy dwelling, Jeremiah would prefer even it to the comforts of Jerusalem, so as to be removed from the pollutions of the capital (Psalm 55. 7, 8.). 3. bend... tongues... for liesi.e., with lies as their arrows; they direct lies on their tongue as their bow Psalm 64.3, 4.. not valiant for ... truth-ch. 7. 28.). MAURER translates, "They do not prevail by truth" or faith (Psalm 12. 4.). Their tongue, not faith, is their weapon. upon earth rather, "in the land." know rot me -Hosea, 4. 1.). 4. supplant-lit.. trip up by the heel (Hosea, 12. 3.). walk with slanders(ch. 6. 28.). 5. weary themselves are at laborious pains to act perversely. [MAURER.] Sin is a hard bondage (Habakkuk, 2. 13.). 6. Thine-God addresses Jeremiah who dwelt in the midst of deceitful men. refuse to know me-their ignorance of God is wilful (v. 3; ch. 3. 4, 5.). 7. melt... try them-by sending calamities Lamentation for the Jews' Sins JEREMIAH, X. and Consequent Punishment, on them. for how shall I do" what else can I do for ness-loving-kindness towards the godly; judgment the sake of the daughter of my people?" (MAURER] towards the ungodly; righteousness the most perfect (Isaiah, 1. 25; Malachi, 3. 3.). 8. tongue... arrows shot fairness in all cases. [GROTIUS.] Faithfulness to his out rather, "a murdering arrow" [MAURER! (v. 3.). promises to preserve the godly, as well as stern exespeaketh peaceably... in heart... layeth... wait-layeth cution of judgment on the ungodly, is included in his ambush (HENDERSON] (Psalm 55. 21.). 9. (Ch. "righteousness." in the earth-contrary to the dogna 5. 9, 29.). 10. Jeremiah breaks in upon Jehovah's of some philosophers, that God does not interfere in threats of wrath with a lamentation for his desolated terrestrial concerns (Psalm 68. 11.). in these... I decountry. mountains-once cultivated and fruitful: the light-as well in doing them as in seeing them done by hill-sides were cultivated in terraces between the rocks. others (Micah, 6, 8;7. 18.). 25. with the uncircumcisedhabitations of... wilderness-rather, "the pleasant rather, "all that are circumcised in uncircumcision.” herbage (lit., the choice parts of any thing) of the pasture [HENDERSON.] The Hebrew is an abstract term, not plain." The Hebrew for wilderness expresses not a a concrete, as English Version translates, and as the barren desert, but an untilled plain, fit for pasture. pious "circumcised" is. The nations specified, Egypt, burned up-because no one waters them; the inhabitants Judah, &c., were outwardly "circumcised," but is being all gone. none call pass through them-much less heart were "uncircumcised." The heathen nations inhabit them. fowl-(ch. 4. 25.). 11. And-omit And, were defiled, in spite of their literal circumcision, by Jehovah here resumes His speech from v. 9. heaps idolatry. The Jews, with all their glorying in their (Note, Isaiah, 25. 2.). dragons-jackals. 12. Rather, spiritual privileges, were no better (ch. 4. 4; Deutero"Who is a wise man? (i.e., Whosoever has inspired nomy, 10. 16; 30. 6; Romans, 2. 25, 29; Colossians, 2. wisdom, 2 Peter, 3. 15) let him understand this (weigh 11.). However, Ezekiel, 31. 18; 32. 19, may imply that well the evils impending, and the causes of their the Egyptians were uncircumcised; and it is uncertain being sent); and he to whom the mouth of the Lord as to the other nations specified, whether they were at hath spoken (i.e., whosoever is prophetically inspired), that early time circumcised. HERODOTUS says the let him declare it to his fellow-countrymen," if haply Egyptians were so; but others think this applies only they may be roused to repentance, the only hope of to the priests and others having a sacred character, not safety. 13. Answer to the "for what the land perisheth" to the mass of the nation; so English Version may be (v. 12.). 14. (Ch. 7. 24.). Baalim - plural of Baal, to right (Romans, 28. 29.). 26. Egypt-put first to degrade express his supposed manifold powers. fathers taught Judah, who, though in privileges above the Gentiles. them-(Galatians, 1. 14; 1 Peter, 1. 18.). We are not to by unfaithfulness sank below them. Egypt, too, was follow the errors of the fathers, but the authority of the power in which the Jews were so prone to trust, Scripture and of God. [JEROME.] 15. feed-ch. 8. 14; and by whose instigation they, as well as the other 23. 15; Psalm 80. 5.). 16. nor their fathers have known peoples specified, revolted from Babylon. in the ut alluding to v. 14, "Their fathers taught them" idolatry; most corners-rather, "having the hair shaven (or cliptherefore the children shall be scattered to a land ped) in angles," i.e., having the beard on the cheek which neither their fathers nor they have known. narrowed or cut: a Canaanitish custom, forbidden to send a sword after them-not even in flight shall they the Israelites (Leviticus, 19. 27; 21. 5.). The Arabs are be safe. 17. mourning women - hired to heighten hereby referred to (cf. ch. 25. 23; 49. 32,), as the words lamentation by plaintive cries, baring the breast, beat- in apposition show, "that dwell in the wilderness.” ing the arms, and suffering the locks to flow dishevelled uncircumcised... uncircumcised in heart-The addition (2 Chronicles, 35. 25; Ecclesiastes, 12. 5; Matthew, 9. of "in the heart" in Israel's case marks its greater guilt 23.). cunning-skilled in wailing. 18. (Ch. 14. 17.). in proportion to its greater privileges, as compared with 19. The cry of "the mourning women." spoiled-laid the rest. waste. dwellings... cast us out - fulfilling Leviticus, 18. 28; 20. 22. CALVIN translates," The enemy have cast down our habitations." 20. Yet rather, "Only." [HENDERSON.] This particle calls attention to what follows. teach... daughters wailing-The deaths will be so many that there will be a lack of mourning women to bewail them. The mothers, therefore, must teach their daughters the science to supply the want. 21. death... windows-The death-inflicting soldiery, finding the doors closed, burst in by the windows. to cut off... children from... streets - Death cannot be said to enter the windows to cut off the children in the streets, but to cut them off, so as no more to play in the streets without (Zechariah, 8. 5.). 22. saith the Lord-pended on the power of the stars, which some, as PLATO, containing the thread of discourse from v. 20. dung(ch. 8. 2.). handful... none... gather them-implying that the handful has been so trodden as to be not worth even the poor gleaner's while to gather it. Or the Eastern custom may be referred to: the reaper cuts the grain and is followed by another who gathers it. This grain shall not be worth while gathering. How galling to the pride of the Jews, to hear that so shall their carcases be trodden contemptuously under foot. 23. wisdom-political sagacity; as if it could rescue from the impending calamities. might military prowess. 24. Nothing but an experimental knowledge of God will save the nation. understandeth-theoretically; in the intellect. knoweth-practically: so as to walk in my ways (ch. 22. 16; Job, 22. 21; 1 Corinthians, 1. 31.). loving-kindness-God's mercy is put in the first and highest place, because without it we should flee from God in fear and despair. judgment... righteous CHAPTER X. Ver. 1-25. CONTRAST BETWEEN THE IDOLS AND JEHOVAH. THE PROPHET'S LAMENTATION AND PRAYER. 1. Israel-The Jews, the surviving represen tatives of the nation. 2. EICHORN thinks the reference here to be to some celestial portent which had appeared at that time, causing the Jews dismay. Probably the reference is general, viz., to the Chaldees, famed as astrologers, through contact with whom the Jews were likely to fall into the same superstition. way-the precepts or ordinances (Leviticus, 18. 3; Acts 9. 2.). signs of heaven-The Gentiles did not acknow ledge a Great First Cause: many thought events de thought to be endued with spirit and reason. all heavenly phenomena are included, eclipses, comets. &c. one cutteth a tree, &c.-rather," It (that which they busy themselves about: a sample of their "customs"} is a tree cut out of the forest." [MAURER. 4 fasten ... move not-i.e.. that it may stand upright without risk of falling, which the god (!) would do, if left to itself (Isaiah, 41. 7.). 5. upright-or, "They are of turned work, resembling a palm tree." [MAUREB] The point of comparison between the idol and the palm is in the pillar-like uprightness of the latter, it having no branches except at the top. speak not(Psalm 115. 6.). cannot go i.e., walk (Psalm 115, 7: Isaiah, 46. 1, 7.). neither... do good-(Isaiah, 41. 23). 6. none-lit., no particle of nothing: nothing whatever: the strongest possible denial (Exodus, 15, 11; Psalm 86. 8, 10.). 7. (Revelation, 15. 4.). to thee doth it ap pertain to thee it properly belongs, viz., that thon Contrast between Idols and Jehovah. JEREMIAH, X. The Prophet's Lamentation and Prayer. shouldest be "feared" (taken out of the previous "fear | 31.). former of all things - The Fashioner (as a potter, thee") (cf. Ezekiel, 21. 27.). He alone is the becoming Isaiah, 64. 8) of the universe. rod of his inheritance-The object of worship. To worship any other is unseemly, portion marked off as His inheritance by the measuring and an infringement of His inalienable prerogative. rod (Ezekiel, 48. 21.). As He is their portion, so are none-nothing whatever (Note, v. 6; Psalm 89. 6.). 8. they His portion (Deuteronomy, 32. 9.). A reciprocal altogether-rather, all alike. [MAURER.] Even the so- tie (cf. ch. 51. 19; Psalm 74. 2, Margin.). Others make called "wise" men (v. 7) of the Gentiles are on a level "rod" refer to the tribal rod or sceptre. 17. wares— with the brutes and "foolish," viz., because they con- thine effects or moveable goods (Ezekiel, 12. 3.). Prenive at the popular idolatry (cf. Romans, 1. 21-28.). pare for migrating as captives to Babylon. The Therefore, in Daniel and Revelation, the world power address is to Jerusalem, as representative of the whole is represented under a bestial form. Man divests him- people. inhabitant of the fortress-rather, inhabitress self of his true humanity, and sinks to the level of of the fortress. Though thou now seemest to inhabit the brute, when he severs his connection with God an impregnable fortress, thou shalt have to remove. (Psalm 115. 8; Jonah, 2. 8.). stock is a doctrine of vanities "The land" is the campaign region opposed to the -The stock (put for the worship of all idols whatever, "fortified" cities. The "fortress" being taken, the made out of a stock) speaks for itself, that the whole whole "land" will share the disaster. HENDERSON theory of idolatry is vanity (Isaiah, 44. 9-11.). CAS- translates, "Gather up thy packages from the ground." TALIO translates, "the very wood itself confuting the ROSENMULLER, for "fortress," translates," siege,” i.e., vanity" (of the idol). 9. Everything connected with the besieged city. The various articles, in this view, idols is the result of human effort. Silver spread-(Notes, are supposed to be lying about in confusion on the Isaiah, 30. 22; 40. 19.). Tarshish-Tartessus, in Spain, ground during the siege. 18. sling out-expressing the famed for precious metals. Uphaz (Daniel, 10. 5.). violence and suddenness of the removal to Babylon. As the Septuagint in the Syrian Hexapla in the A similar image occurs, ch. 16. 13; 1 Samuel, 25, 29; Margin, Theodotus, the Syrian and Chaldee versions, Isaiah, 22. 17, 18. at this once-at this time now. find have Ophir, GESENIUS thinks Uphaz a colloquial cor- it so-find it by experience, i.e., feel it (Ezekiel, 6. 10.). ruption (one letter only being changed) for Ophir. MICHAELIS translates, "I will bind them together (as Ophir, in Genesis, 10. 29, is mentioned among Arabian in a sling) that they may reach the goal" (Babylon). countries. Perhaps Malacca is the country meant, the English Version is best: that they may find it so as I natives of which still call their gold-mines Ophirs. have said (Numbers, 23. 19; Ezekiel, 6. 10.). 19. Judea HEEREN thinks Ophir the general name for the rich bewails its calamity. wound-the stroke I suffer under. countries of the South, on the Arabian, African, and I must bear-not humble submission to God's will Indian coasts: just as our term, East Indies. cunning (Micah, 7. 9,), but sullen impenitence. Or, rather, it is -skilful. 10. true God-lit., God Jehovah is truth: not prophetical of their ultimate acknowledgment of their merely true, i.e., veracious, but truth in the reality of guilt as the cause of their calamity (Lamentations, 3. His essence, as opposed to the "vanity" or emptiness 39.). 20. tabernacle is spoiled-metaphor from the tents which all idols are (v. 3, 8, 15; 2 Chronicles, 15. 3; Psalm of nomadic life; as these are taken down in a few mo31. 5;1 John, 5. 20.). living God-John, 5. 26; 1 Timothy, ments, so as not to leave a vestige of them, so Judea 6. 17.). He hath life in Himself which no creature (ch. 4. 20.). cords-with which the coverings of the tent has. All else "live in Him" (Acts, 17. 28.). In contrast are extended. curtains-tent-curtains. 21. pastorsto dead idols. everlasting-(Psalm 10. 16.). In contrast the rulers, civil and religious. This verse gives the to the temporary existence of all other objects of wor- cause of the impending calamity. 22. bruit-rumour ship. 11. This verse is in Chaldee, Jeremiah supplying of invasion. The antithesis is between the voice of God his countrymen with a formula of reply to Chaldee in His prophets which they turned a deaf ear to, and idolaters, in the tongue most intelligible to the latter. the cry of the enemy, a new teacher, whom they must There may be also derision intended in imitating their hear. [CALVIN.] north country - Babylon (ch, 1. 15.). barbarous dialect. ROSENMULLER objects to this view, 23. Despairing of influencing the people he turus to that not merely the words put in the mouths of the God. way of man not in himself-(Proverbs, 16. 1; 20. 24; Israelites, but Jeremiah's own introductory words, James, 4. 13, 14.). I know, O Jehovah, that the march "Thus shall ye say to them," are in Chaldee, and of the Babylonian conqueror against me (Jeremiah thinks it to be a marginal gloss. But it is found in all identifying himself with his people, is not at his own the oldest versions. It was an old Greek saying," Who- discretion, but is overruled by thee (Isaiah, 10. 5-7; cf. ever thinks himself a god besides the One God, let him v. 19.). that walketh-when he walketh, i.e., sets out make another world" (Psalm 96. 5.). shall perish - in any undertaking. direct... steps to give a pros(Isaiah, 2. 18; Zechariah, 13. 2.). these heavens- the perous issue to (Psalm 73. 23.). 24, 25. Since 1 (my speaker pointing to them with his finger. 12. Con- nation) must be corrected justice requiring it because tinuation of v. 10, after the interruption of the thread of the deep guilt of the nation), I do not deprecate all of the discourse in v. 11 (Psalm 136. 6, 6.). 13. Lit., chastisement, but pray only for moderation in it (ch. "At the voice of His giving forth," i.e., when He 30. 11; Psalm 6. 1; 38. 1); and that the full tide of thy thundereth (Job, 38. 34; Psalm 29. 3-5.). waters-fury may be poured out on the heathen invaders for (Genesis, 1. 7), above the firmament; heavy rains ac- their cruelty towards thy people. Psalm 79. 6, 7, a companies thunder. vapours... ascend (Psalm 135. psalm to be referred to the time of the captivity; its 7.). treasures-His stores. 14. in his knowledge-" is composer probably repeated this from Jeremiah. The rendered brutish by his skill," viz., in idol-making (v. imperative, "Pour out," is used instead of the 8,9.). Thus the parallel, "confounded by the graven future, expressing vividly the certainty of the preiniage," corresponds (so ch. 51. 17.). Others not so well diction, and that the word of God itself effects its translate," without knowledge," viz., of God (see Isaiah, own declarations. Accordingly the Jews were re42. 17; 45. 16; Hosea, 4. 6.). 15. errors - deceptions; stored after correction; the Babylonians were utterly from a Hebrew root, to stutter; then meaning to mock. extinguished. know thee... call... on thy name their visitation they-when God shall punish the idol-knowledge of God is the beginning of piety; calling worshippers (viz., by Cyrus) the idols themselves shall be destroyed [ROSENMULLER] (v. 11.). 16. Portion from a Hebrew root, "to divide." God is the allsufficient Good of His people (Numbers, 18. 20; Psalm 16. 5; 73. 26; Lamentations, 3. 24.). not like them - not like the idols, a vain object of trust (Deuteronomy, 32. I 14, 16, 21.). on Him the fruit. heathen... Jacob-he reminds God of the distinction He has made between His people whom Jacob represents, and the heathen aliens. Correct us as thy adopted sons, the seed of Jacob; destroy them as outcasts (Zechariah, 1. |