The Prophet teaches us here in other words what we have often already
seen, — that the Jews in vain sought refuges, for their sin had so
much accumulated that it was very apparent. It indeed often happens,
that men fall; but God, who is ever inclined to mercy, forgives them;
and they are also often... [ Continue Reading ]
Interpreters seem not to me to have perceived the design of the
Prophet here, at least they have not clearly explained the subject. He
proceeds, as I think, with what he said at the end of the last verse,
— that the iniquity of Judah was graven on the altars, or on the
horns of the altars: how was t... [ Continue Reading ]
The Prophet again repeats, that punishment was nigh the Jews, and that
it availed them nothing to seek for themselves recesses and
lurking-places, for God would draw them forth from the mountains and
expose them as a prey to their enemies.
Some render הררי, _erri_, “O my mountain,” etc.; and at the... [ Continue Reading ]
Here, as it is a concise mode of speaking, there seems to be some
obscurity; but as to the subject handled, the meaning of the Prophet
is evident, that they would be _dismissed from their inheritance_, and
as it were from their own bowels. Hence he says, You shall be
dismissed from your inheritance;... [ Continue Reading ]
The Prophet, I doubt not, prefixed this sentence to many of his
discourses, for it was neccssary often to repeat it, as the Jews were
so refractory in their minds. We have already seen how sharply he
inveighed against their false confidence: but it was necessary to lay
down this truth. He then wrote... [ Continue Reading ]
He adds a similitude for the purpose of confirming his doctrine, _He
shall be like a tamarisk_, or a juniper, as some render it. The word
ערער, _oror_, means a copse. But the Jews themselves are not
agreed; some think it to be the juniper, and others the tamarisk; but
we may hold it as certain that... [ Continue Reading ]
Observed ought to be the order which the Prophet keeps; for he could
not have profitably spoken of this second part had he not first taken
away that false confidence to which the Jews had long cleaved; for
when any one casts seed on an uncultivated soil, what fruit can there
be to his labor? As then... [ Continue Reading ]
He then adds a comparison, answerable to that in the former clause,
_He shall be like a tree planted by the waters, which sends its roots
upon_, or nigh _the river, which shall not see when heat comes_. Here
the Prophet points out the difference between the true servants of
God, who trust in him, an... [ Continue Reading ]
What is taught here depends on what is gone before; and therefore they
ought to be read together. Many lay hold on these words and mutilate
them without understanding the design of the Prophet. This is very
absurd: for we ought first to see what the prophets had in view, and
by what necessity or cau... [ Continue Reading ]
By these words he means that they, after having for a long time made
many evasions, would yet be brought to judgment, willing or unwilling;
for they could not possibly deprive God of his right, that he should
not be the judge of the world, and thus render to each the reward of
his own works: for the... [ Continue Reading ]
The Prophet no doubt intended only to shew that those who enriched
themselves by unlawful means, or heaped together great wealth, would
yet be subject to the curse of God, so that whatever they may have got
through much toil and labor would vanish away from them; for God would
empty them of all they... [ Continue Reading ]
No doubt the Prophet refers to the singular favor which God granted
the Jews, when he chose for himself an habitation among them. It was
an incomparable honor when God was pleased to dwell in the midst of
that people. Hence,the Prophet exclaims, that the _throne of glory and
of loftiness was the pla... [ Continue Reading ]
It appears more clear from this verse why the Prophet had commended
before the excellency of his own nation, even that by the comparison
their impiety might appear less excusable; for the more bountiful God
had dealt with them, the more atrocious was their sin of ingratitude.
As then the Jews had be... [ Continue Reading ]
Here the Prophet, as though terrified, hides himself under the wings
of God, for he saw that apostasy and every kind of wickedness
prevailed everywhere throughout the land; he saw that the principal
men of his nation were wicked despisers of God, and that they vainly
boasted of their own descent, wh... [ Continue Reading ]
Here Jeremiah complains of the obstinate contempt of the people; he
found them not only uncourteous but even petulant towards God, so that
they hesitated not to discredit all prophecies, to despise the
promises, and boldly to reject all threatenings. The Prophet had often
threatened them; and when G... [ Continue Reading ]
The Prophet here implores God as his defender, having found his own
nation so refractory, that they could in no way be brought to a right
mind. There is yet no doubt but he intended to double their fear in
thus testifying that he brought nothing of his own, but faithfully
executed the command of God... [ Continue Reading ]
Now the Prophet, having appealed to God as a witness to his integrity,
prays him to show himself as his patron and defender. Thus he again
implores God’s aid, _Be not thou_, he says, _a terror to me_, that
is, “Suffer me not while pleading thy cause to be terrified.” Thy
the word, terror, he means s... [ Continue Reading ]
The Prophet, as we have seen, had a hard contest, not only with one
man or with a few, but with the whole people, and then it is probable
that there were many sects, for when he cried against the avaricious,
there was a commotion instantly made by all those who lived on
plunder, when he spoke agains... [ Continue Reading ]
This discourse is no doubt to be separated from the preceding one, and
whosoever divided the chapters was deficient in judgment as to many
other places as well as here. Now the meaning is, that so great and so
gross was the contempt of the law, that they neglected even the
observance of the Sabbath;... [ Continue Reading ]
He then adds, _Thou shalt say to them, Hear the word of Jehovah, ye
kings of Judah, and let all the people hear, and let all the citizens
of Jerusalem _hear, _who enter in at these gates_. The Prophet was
commanded to begin with the king himself, who ought to have repressed
so great a licentiousness... [ Continue Reading ]
He bids them to _attend_, or to beware _in their souls_. Some render
the words, “As your souls are precious to you.” But I take souls,
not for their lives, but for the affections of their hearts; as though
he had said, “Take heed carefully of yourselves, that this may be
laid up in your inmost heart... [ Continue Reading ]
We stated in our last lecture why the Prophet so severely reproved the
Jews for neglecting an external rite. It seems indeed a thing in
itself of small moment to rest on one day; and God by Isaiah clearly
declares, (Isaiah 1:13,) that he cares not for that external worship,
for hypocrites think they... [ Continue Reading ]
Here the Prophet exaggerates their crime, — that the Jews had not
now begun for the first time to violate this precept of the Law; for
he reminds them that the Sabbath had been before violated by their
fathers. We have said elsewhere that men are less excusable when the
children follow the bad examp... [ Continue Reading ]
Jeremiah introduced, as I have said, a condemnation as to the fathers,
that he might make the Jews of his age ashamed of themselves, lest
they shouhl imitate the example of those whom they saw to have been
disobedient to God. He yet shews, that God would be reconciled to
them, provided they from the... [ Continue Reading ]
But it may be here asked, Was the rest on the seventh day of such a
moment, that God should on that account promise to them the perpetuity
of the kingdom? The answer has been already given, that is, that the
end, which was spiritual, was connected with the outward rite; for God
commanded the people... [ Continue Reading ]
Here he mentions the second part of the blessing; for the whole people
would be preserved safe in the possession of their kingdom and
priesthood, as in both the favor of God appeared; for both the king
and the priest were types of Christ. For as by the priesthood they
knew that God was propitious to... [ Continue Reading ]
Now, on the other hand, the Prophet terrifies them, if they hearkened
not to the promises of God. God first kindly allures us; but when he
sees us to be refractory, he deals with us according to the hardness
of our hearts. He therefore now adds threatenings to promises. He had
said, that the Jews wo... [ Continue Reading ]