Comentario crítico, práctico y explicativo sobre el Antiguo y el Nuevo Testamento, por Robert Jamieson, A. R. Fausset y David Brown

Uphaz-- (Dan 10:5). As the Septuagint in the Syrian Hexapla in the Margin, THEODOTUS, the Syrian and Chaldee versions have "Ophir," GESENIUS thinks "Uphaz" a colloquial corruption (one letter only being changed) for "Ophir." Ophir, in Gen 10:29, is mentioned among Arabian countries. Perhaps Malacca is the country meant, the natives of which still call their gold mines Ophirs. HEEREN thinks Ophir the general name for the rich countries of the south, on the Arabian, African, and Indian coasts; just as our term, East Indies.

cunning--skilful.

Jeremiah 10:10

jer 10:10

true God--literally, "God Jehovah is truth"; not merely true, that is, veracious, but truth in the reality of His essence, as opposed to the "vanity" or emptiness which all idols are (Jer 10:3, Jer 10:8, Jer 10:15; Ch2 15:3; Psa 31:5; Jo1 5:20).

living God-- (Joh 5:26; Ti1 6:17). He hath life in Himself which no creature has. All else "live in Him" (Act 17:28). In contrast to dead idols.

everlasting-- (Psa 10:16). In contrast to the temporary existence of all other objects of worship.

Jeremiah 10:11

jer 10:11

This verse is in Chaldee, Jeremiah supplying his countrymen with a formula of reply to Chaldee idolaters in the tongue most intelligible to the latter. There may be also derision intended in imitating their barbarous dialect. ROSENMULLER objects to this view, that not merely the words put in the mouths of the Israelites, but Jeremiah's own introductory words, "Thus shall ye say to them," are in Chaldee, and thinks it to be a marginal gloss. But it is found in all the oldest versions. It was an old Greek saying: "Whoever thinks himself a god besides the one God, let him make another world" (Psa 96:5).

shall perish-- (Isa 2:18; Zac 13:2).

these heavens--the speaker pointing to them with his fingers.

Jeremiah 10:12

jer 10:12

Continuation of Jer 10:10, after the interruption of the thread of the discourse in Jer 10:11 (Psa 136:5-6).

Jeremiah 10:13

jer 10:13

Literally, "At the voice of His giving forth," that is, when He thunders. (Job 38:34; Psa 29:3-5).

waters-- (Gen 1:7) --above the firmament; heavy rains accompany thunder.

vapours . . . ascend-- (Psa 135:7).

treasures--His stores.

Jeremiah 10:14

jer 10:14

in his knowledge--"is rendered brutish by his skill," namely, in idol-making (Jer 10:8-9). Thus the parallel, "confounded by the graven image," corresponds (so Jer 51:17). Others not so well translate, "without knowledge," namely, of God (see Isa 42:17; Isa 45:16; Hos 4:6).

Jeremiah 10:15

jer 10:15

errors--deceptions; from a Hebrew root, "to stutter"; then meaning "to mock."

their visitation they--When God shall punish the idol-worshippers (namely, by Cyrus), the idols themselves shall be destroyed [ROSENMULLER] (Jer 10:11).

Jeremiah 10:16

jer 10:16

portion--from a Hebrew root, "to divide." God is the all-sufficient Good of His people (Num 18:20; Psa 16:5; Psa 73:26; Lam 3:24).

not like them--not like the idols, a vain object of trust (Deu 32:31).

former of all things--the Fashioner (as a potter, Isa 64:8) of the universe.

rod of his inheritance--The portion marked off as His inheritance by the measuring rod (Eze 48:21). As He is their portion, so are they His portion (Deu 32:9). A reciprocal tie (compare Jer 51:19; Psa 74:2, Margin). Others make "rod" refer to the tribal rod or scepter.

Jeremiah 10:17

jer 10:17

wares--thine effects or movable goods (Eze 12:3). Prepare for migrating as captives to Babylon. The address is to Jerusalem, as representative of the whole people.

inhabitant of the fortress--rather, "inhabitress of the fortress." Though thou now seemest to inhabit an impregnable fortress, thou shalt have to remove. "The land" is the champaign region opposed to the "fortified" cities. The "fortress" being taken, the whole "land" will share the disaster. HENDERSON translates, "Gather up thy packages from the ground." ROSENMULLER, for "fortress," translates, "siege," that is, the besieged city. The various articles, in this view, are supposed to be lying about in confusion on the ground during the siege.

Jeremiah 10:18

jer 10:18

sling out--expressing the violence and suddenness of the removal to Babylon. A similar image occurs in Jer 16:13; Sa1 25:29; Isa 22:17-18.

at this once--at this time, now.

find it so--find it by experience, that is, feel it (Eze 6:10). MICHAELIS translates, "I will bind them together (as in a sling) that they may reach the goal" (Babylon). English Version is best: "that they may find it so as I have said" (Num 23:19; Eze 6:10).

Jeremiah 10:19

jer 10:19

Judea bewails its calamity.

wound--the stroke I suffer under.

I must bear--not humble submission to God's will (Mic 7:9), but sullen impenitence. Or, rather, it is prophetical of their ultimate acknowledgment of their guilt as the cause of their calamity (Lam 3:39).

Jeremiah 10:20

jer 10:20

tabernacle is spoiled--metaphor from the tents of nomadic life; as these are taken down in a few moments, so as not to leave a vestige of them, so Judea (Jer 4:20).

cords--with which the coverings of the tent are extended.

curtains--tent-curtains.

Jeremiah 10:21

jer 10:21

pastors--the rulers, civil and religious. This verse gives the cause of the impending calamity.

Jeremiah 10:22

jer 10:22

bruit--rumor of invasion. The antithesis is between the voice of God in His prophets to whom they turned a deaf ear, and the cry of the enemy, a new teacher, whom they must hear [CALVIN].

north country--Babylon (Jer 1:15).

Jeremiah 10:23

jer 10:23

Despairing of influencing the people, he turns to God.

way of man not in himself-- (Pro 16:1; Pro 20:24; Jam 4:13-14). I know, O Jehovah, that the march of the Babylonian conqueror against me (Jeremiah identifying himself with his people) is not at his own discretion, but is overruled by Thee (Isa 10:5-7; compare Jer 10:19).

that walketh--when he walketh, that is, sets out in any undertaking.

direct . . . steps--to give a prosperous issue to (Psa 73:23).

Jeremiah 10:24

jer 10:24

Since I (my nation) must be corrected (justice requiring it because of the deep guilt of the nation), I do not deprecate all chastisement, but pray only for moderation in it (Jer 30:11; Psa 6:1; Psa 38:1); and that the full tide of Thy fury may be poured out on the heathen invaders for their cruelty towards Thy people. Psa 79:6-7, a psalm to be referred to the time of the captivity, its composer probably repeated this from Jeremiah. The imperative, "Pour out," is used instead of the future, expressing vividly the certainty of the prediction, and that the word of God itself effects its own declarations. Accordingly, the Jews were restored after correction; the Babylonians were utterly extinguished.

know thee . . . call . . . on thy name--Knowledge of God is the beginning of piety; calling 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 (Zac 1:14-15, Zac 1:21).

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Jeremiah Chapter 11

Jeremiah 11:2

jer 11:2

EPITOME OF THE COVENANT FOUND IN THE TEMPLE IN JOSIAH'S REIGN. JUDAH'S REVOLT FROM IT, AND GOD'S CONSEQUENT WRATH. (Jer. 11:1-23)

this covenant--alluding to the book of the law (Deu 31:26) found in the temple by Hilkiah the high priest, five years after Jeremiah's call to the prophetic office (2Ki. 22:8-23:25).

Hear ye--Others besides Jeremiah were to promulgate God's will to the people; it was the duty of the priests to read the law to them (Mal 2:7).

Jeremiah 11:3

jer 11:3

(Deu 27:26; Gal 3:10).

Jeremiah 11:4

jer 11:4

in the day--that is, when. The Sinaitic covenant was made some time after the exodus, but the two events are so connected as to be viewed as one.

iron furnace-- (Deu 4:20; Kg1 8:51). "Furnace" expresses the searching ordeal; "iron," the long duration of it. The furnace was of earth, not of iron (Psa 12:6); a furnace, in heat and duration enough to melt even iron. God's deliverance of them from such an ordeal aggravates their present guilt.

do them--namely, the words of the covenant (Jer 11:3).

so, &c.-- (Lev 26:3, Lev 26:12).

Jeremiah 11:5

jer 11:5

oath-- (Psa 105:9-10).

a land flowing with milk and honey--(See on Num 14:8).

as it is this day--These are the concluding words of God to the Israelites when formerly brought out of Egypt, "Obey . . . that I may at this time make good the promise I made to your fathers, to give," &c. [MAURER]. English Version makes the words apply to Jeremiah's time, "As ye know at this time, that God's promise has been fulfilled," namely, in Israel's acquisition of Canaan.

So be it--Hebrew, Amen. Taken from Deu 27:15-26. Jeremiah hereby solemnly concurs in the justice of the curses pronounced there (see Jer 11:3).

Jeremiah 11:6

jer 11:6

Jeremiah was to take a prophetic tour throughout Judah, to proclaim everywhere the denunciations in the book of the law found in the temple.

Hear . . . do-- (Rom 2:13; Jam 1:22).

Jeremiah 11:7

jer 11:7

rising early-- (Jer 7:13).

Jeremiah 11:8

jer 11:8

imagination--rather, "stubbornness."

will bring--The words, "even unto this day" (Jer 11:7), confirm English Version rather than the rendering of ROSENMULLER: "I brought upon them."

words--threats (Jer 11:3; Deu 27:15-26).

Jeremiah 11:9

jer 11:9

conspiracy--a deliberate combination against God and against Josiah's reformation. Their idolatry is not the result of a hasty impulse (Psa 83:5; Eze 22:25).

Jeremiah 11:11

jer 11:11

cry unto me--contrasted with "cry unto the gods," (Jer 11:12).

not hearken-- (Psa 18:41; Pro 1:28; Isa 1:15; Mic 3:4).

Jeremiah 11:12

jer 11:12

cry unto the gods . . . not save-- (Deu 32:37-38). Compare this verse and beginning of Jer 11:13; Jer 2:28.

in the time of their trouble--that is, calamity (Jer 2:27).

Jeremiah 11:13

jer 11:13

shameful thing--Hebrew, "shame," namely, the idol, not merely shameful, but the essence of all that is shameful (Jer 3:24; Hos 9:10), which will bring shame and confusion on yourselves [CALVIN].

Jeremiah 11:14

jer 11:14

There is a climax of guilt which admits of no further intercessory prayer (Exo 32:10, in the Chaldee version, "leave off praying"; Jer 7:16; Sa1 16:1; Sa1 15:35; Jo1 5:16). Our mind should be at one with God in all that He is doing, even in the rejection of the reprobate.

for their trouble--on account of their trouble. Other manuscripts read, "in the time of their trouble" a gloss from Jer 11:12.

Jeremiah 11:15

jer 11:15

my beloved--My elect people, Judea; this aggravates their ingratitude (Jer 12:7).

lewdness with many-- (Eze 16:25). Rather, "that great (or, manifold) enormity"; literally, "the enormity, the manifold"; namely, their idolatry, which made their worship of God in the temple a mockery (compare Jer 7:10; Eze 23:39) [HENDERSON].

holy flesh-- (Hag 2:12-14; Tit 1:15), namely, the sacrifices, which, through the guilt of the Jews, were no longer holy, that is, acceptable to God. The sacrifices on which they relied will, therefore, no longer protect them. Judah is represented as a priest's wife, who, by adultery, has forfeited her share in the flesh of the sacrifices, and yet boasts of her prerogative at the very same time [HORSLEY].

when thou doest evil--literally, "when thy evil" (is at hand). PISCATOR translates, "When thy calamity is at hand (according to God's threats), thou gloriest" (against God, instead of humbling thyself). English Version is best (compare Pro 2:14).

Jeremiah 11:16

jer 11:16

called thy name--made thee.

olive-- (Psa 52:8; Rom 11:17). The "olive" is chosen to represent the adoption of Judah by the free grace of God, as its oil is the image of richness (compare Psa 23:5; Psa 104:15).

with . . . noise of . . . tumult--or, "at the noise," &c., namely, at the tumult of the invading army (Isa 13:4) [MAURER]. Or, rather, "with the sound of a mighty voice," namely, that of God, that is, the thunder; thus there is no confusion of metaphors. The tree stricken with lightning has "fire kindled upon it, and the branches are broken," at one and the same time [HOUBIGANT].

Jeremiah 11:17

jer 11:17

that planted thee-- (Jer 2:21; Isa 5:2).

against themselves--The sinner's sin is to his own hurt (see on Jer 7:19).

Jeremiah 11:18

jer 11:18

Jeremiah here digresses to notice the attempt on his life plotted by his townsmen of Anathoth. He had no suspicion of it, until Jehovah revealed it to him (Jer 12:6).

the Lord . . . thou--The change of person from the third to the second accords with the excited feelings of the prophet.

then--when I was in peril of my life.

their doings--those of the men of Anathoth. His thus alluding to them, before he has mentioned their name, is due to his excitement.

Jeremiah 11:19

jer 11:19

lamb--literally, a "pet lamb," such as the Jews often had in their houses, for their children to play with; and the Arabs still have (Sa2 12:3). His own familiar friends had plotted against the prophet. The language is exactly the same as that applied to Messiah (Isa 53:7). Each prophet and patriarch exemplified in his own person some one feature or more in the manifold attributes and sufferings of the Messiah to come; just as the saints have done since His coming (Gal 2:20; Phi 3:10; Col 1:24). This adapted both the more experimentally to testify of Christ.

devices-- (Jer 18:18).

tree with . . . fruit--literally, "in its fruit" or "food," that is, when it is in fruit. Proverbial, to express the destruction of cause and effect together. The man is the tree; his teaching, the fruit. Let us destroy the prophet and his prophecies; namely, those threatening destruction to the nation, which offended them. Compare Mat 7:17, which also refers to prophets and their doctrines.

Jeremiah 11:20

jer 11:20

triest . . . heart-- (Rev 2:23).

revealed--committed my cause. Jeremiah's wish for vengeance was not personal but ministerial, and accorded with God's purpose revealed to him against the enemies alike of God and of His servant (Psa 37:34; Psa 54:7; Psa 112:8; Psa 118:7).

Jeremiah 11:21

jer 11:21

Prophesy not-- (Isa 30:10; Amo 2:12; Mic 2:6). If Jeremiah had not uttered his denunciatory predictions, they would not have plotted against him. None were more bitter than his own fellow townsmen. Compare the conduct of the Nazarites towards Jesus of Nazareth (Luk 4:24-29).

Jeremiah 11:22

jer 11:22

The retribution of their intended murder shall be in kind; just as in Messiah's case (Psa. 69:8-28).

Jeremiah 11:23

jer 11:23

(Jer 23:12).

the year of . . . visitation--The Septuagint translates, "in the year of their," &c., that is, at the time when I shall visit them in wrath. JEROME supports English Version. "Year" often means a determined time.

He ventures to expostulate with Jehovah as to the prosperity of the wicked, who had plotted against his life (Jer 12:1-4); in reply he is told that he will have worse to endure, and that from his own relatives (Jer 12:5-6). The heaviest judgments, however, would be inflicted on the faithless people (Jer 12:7-13); and then on the nations co-operating with the Chaldeans against Judah, with, however, a promise of mercy on repentance (Jer 12:14-17).

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Jeremiah Chapter 12

Jeremiah 12:1

jer 12:1

CONTINUATION OF THE SUBJECT AT THE CLOSE OF THE ELEVENTH CHAPTER. (Jer. 12:1-17)

(Psa 51:4).

let me talk, &c.--only let me reason the case with Thee: inquire of Thee the causes why such wicked men as these plotters against my life prosper (compare Job 12:6; Job 21:7; Psa 37:1, Psa 37:35; Psa 73:3; Mal 3:15). It is right, when hard thoughts of God's providence suggest themselves, to fortify our minds by justifying God beforehand (as did Jeremiah), even before we hear the reasons of His dealings.

Jeremiah 12:2

jer 12:2

grow--literally "go on," "progress." Thou givest them sure dwellings and increasing prosperity.

near in . . . mouth . . . far from . . . reins-- (Isa 29:13; Mat 15:8). Hypocrites.

Jeremiah 12:3

jer 12:3

knowest me-- (Psa 139:1).

tried . . . heart-- (Jer 11:20).

toward thee--rather, "with Thee," that is, entirely devoted to Thee; contrasted with the hypocrites (Jer 12:2), "near in . . . mouth, and far from . . . reins." This being so, how is it that I fare so ill, they so well?

pull . . . out--containing the metaphor, from a "rooted tree" (Jer 12:2).

prepare--literally, "separate," or "set apart as devoted."

day of slaughter-- (Jam 5:5).

Jeremiah 12:4

jer 12:4

land mourn--personification (Jer 14:2; Jer 23:10).

for the wickedness-- (Psa 107:34).

beasts-- (Hos 4:3).

He shall not see our last end--Jehovah knows not what is about to happen to us (Jer 5:12) [ROSENMULLER]. So the Septuagint. (Psa 10:11; Eze 8:12; Eze 9:9). Rather, "The prophet (Jeremiah, to whom the whole context refers) shall not see our last end." We need not trouble ourselves about his boding predictions. We shall not be destroyed as he says (Jer 5:12-13).

Jeremiah 12:5

jer 12:5

Jehovah's reply to Jeremiah's complaint.

horses--that is, horsemen: the argument a fortiori. A proverbial phrase. The injuries done thee by the men of Anathoth ("the footmen") are small compared with those which the men of Jerusalem ("the horsemen") are about to inflict on thee. If the former weary thee out, how wilt thou contend with the king, the court, and the priests at Jerusalem?

wherein thou trustedst, they wearied thee--English Version thus fills up the sentence with the italicized words, to answer to the parallel clause in the first sentence of the verse. The parallelism is, however, sufficiently retained with a less ellipsis: "If (it is only) in a land of peace thou art confident" [MAURER].

swelling of Jordan--In harvest-time and earlier (April and May) it overflows its banks (Jos 3:15), and fills the valley called the Ghor. Or, "the pride of Jordan," namely, its wooded banks abounding in lions and other wild beasts (Jer 49:19; Jer 50:44; Zac 11:3; compare Kg2 6:2). MAUNDRELL says that between the Sea of Tiberias and Lake Merom the banks are so wooded that the traveller cannot see the river at all without first passing through the woods. If in the campaign country (alone) thou art secure, how wilt thou do when thou fallest into the wooded haunts of wild beasts?

Jeremiah 12:6

jer 12:6

even thy brethren--as in Christ's case (Psa 69:8; Joh 1:11; Joh 7:5; compare Jer 9:4; Jer 11:19, Jer 11:21; Mat 10:36). Godly faithfulness is sure to provoke the ungodly, even of one's own family.

called a multitude after thee-- (Isa 31:4). JEROME translates, "cry after thee with a loud (literally, 'full') voice."

believe . . . not . . . though . . . speak fair-- (Pro 26:25).

Jeremiah 12:7

jer 12:7

I have forsaken--Jehovah will forsake His temple and the people peculiarly His. The mention of God's close tie to them, as heretofore His, aggravates their ingratitude, and shows that their past spiritual privileges will not prevent God from punishing them.

beloved of my soul--image from a wife (Jer 11:15; Isa 54:5).

Jeremiah 12:8

jer 12:8

is unto me--is become unto Me: behaves towards Me as a lion which roars against a man, so that he withdraws from the place where he hears it: so I withdrew from My people, once beloved, but now an object of abhorrence because of their rebellious cries against Me.

Jeremiah 12:9

jer 12:9

speckled bird--Many translate, "a ravenous beast, the hyena"; the corresponding Arabic word means hyena; so the Septuagint. But the Hebrew always elsewhere means "a bird of prey." The Hebrew for "speckled" is from a root "to color"; answering to the Jewish blending together with paganism the altogether diverse Mosaic ritual. The neighboring nations, birds of prey like herself (for she had sinfully assimilated herself to them), were ready to pounce upon her.

assemble . . . beasts of . . . field--The Chaldeans are told to gather the surrounding heathen peoples as allies against Judah (Isa 56:9; Eze 34:5).

Jeremiah 12:10

jer 12:10

pastors--the Babylonian leaders (compare Jer 12:12; Jer 6:3).

my vineyard-- (Isa 5:1, Isa 5:5).

trodden my portion-- (Isa 63:18).

Jeremiah 12:11

jer 12:11

mourneth unto me--that is, before Me. EICHORN translates, "by reason of Me," because I have given it to desolation (Jer 12:7).

because no man layeth it to heart--because none by repentance and prayer seek to deprecate God's wrath. Or, "yet none lays it to heart"; as in Jer 5:3 [CALVIN].

Jeremiah 12:12

jer 12:12

high places--Before, He had threatened the plains; now, the hills.

wilderness--not an uninhabited desert, but high lands of pasturage, lying between Judea and Chaldea (Jer 4:11).

Jeremiah 12:13

jer 12:13

Description in detail of the devastation of the land (Mic 6:15).

they shall be ashamed of your--The change of persons, in passing from indirect to direct address, is frequent in the prophets. Equivalent to, "Ye shall be put to the shame of disappointment at the smallness of your produce."

Jeremiah 12:14

jer 12:14

Prophecy as to the surrounding nations, the Syrians, Ammonites, &c., who helped forward Judah's calamity: they shall share her fall; and, on their conversion, they shall share with her in the future restoration. This is a brief anticipation of the predictions in the forty-seventh, forty-eighth, and forty-ninth chapters.

touch-- (Zac 2:8).

pluck them out . . . pluck out . . . Judah--(Compare end of Jer 12:16). During the thirteen years that the Babylonians besieged Tyre, Nebuchadnezzar, after subduing CÅ“lo-Syria, brought Ammon, Moab, &c., and finally Egypt, into subjection [JOSEPHUS, Antiquities, 10:9.7]. On the restoration of these nations, they were to exchange places with the Jews. The latter were now in the midst of them, but on their restoration they were to be "in the midst of the Jews," that is, as proselytes to the true God (compare Mic 5:7; Zac 14:16). "Pluck them," namely, the Gentile nations: in a bad sense. "Pluck Judah": in a good sense; used to express the force which was needed to snatch Judah from the tyranny of those nations by whom they had been made captives, or to whom they had fled; otherwise they never would have let Judah go. Previously he had been forbidden to pray for the mass of the Jewish people. But here he speaks consolation to the elect remnant among them. Whatever the Jews might be, God keeps His covenant.

Jeremiah 12:15

jer 12:15

A promise, applying to Judah, as well as to the nations specified (Amo 9:14). As to Moab, compare Jer 48:47; as to Ammon, Jer 49:6.

Jeremiah 12:16

jer 12:16

swear by my name-- (Jer 4:2; Isa 19:18; Isa 65:16); that is, confess solemnly the true God.

built--be made spiritually and temporally prosperous: fixed in sure habitations (compare Jer 24:6; Jer 42:10; Jer 45:4; Psa 87:4-5; Eph 2:20-21; Pe1 2:5).

Jeremiah 12:17

jer 12:17

(Isa 60:12).

Many of these figurative acts being either not possible, or not probable, or decorous, seem to have existed only in the mind of the prophet as part of his inward vision. [So CALVIN]. The world he moved in was not the sensible, but the spiritual, world. Inward acts were, however, when it was possible and proper, materialized by outward performance but not always, and necessarily so. The internal act made a naked statement more impressive and presented the subject when extending over long portions of space and time more concentrated. The interruption of Jeremiah's official duty by a journey of more than two hundred miles twice is not likely to have literally taken place.

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Jeremiah Chapter 13

Jeremiah 13:1

jer 13:1

SYMBOLICAL PROPHECY (Jer 13:1-7). (Jer. 13:1-27)

put it upon thy loins, &c.--expressing the close intimacy wherewith Jehovah had joined Israel and Judah to Him (Jer 13:11).

linen--implying it was the inner garment next the skin, not the outer one.

put it not in water--signifying the moral filth of His people, like the literal filth of a garment worn constantly next the skin, without being washed (Jer 13:10). GROTIUS understands a garment not bleached, but left in its native roughness, just as Judah had no beauty, but was adopted by the sole grace of God (Eze 16:4-6). "Neither wast thou washed in water," &c.

Jeremiah 13:4

jer 13:4

Euphrates--In order to support the view that Jeremiah's act was outward, HENDERSON considers that the Hebrew Phrath here is Ephratha, the original name of Beth-lehem, six miles south of Jerusalem, a journey easy to be made by Jeremiah. The non-addition of the word "river," which usually precedes Phrath, when meaning Euphrates, favors this view. But I prefer English Version. The Euphrates is specified as being near Babylon, the Jews future place of exile.

hole--typical of the prisons in which the Jews were to be confined.

the rock--some well-known rock. A sterile region, such as was that to which the Jews were led away (compare Isa 7:19) [GROTIUS].

Jeremiah 13:6

jer 13:6

after many days--Time enough was given for the girdle to become unfit for use. So, in course of time, the Jews became corrupted by the heathen idolatries around, so as to cease to be witnesses of Jehovah; they must, therefore, be cast away as a "marred" or spoiled girdle.

Jeremiah 13:9

jer 13:9

(Lev 26:19).

Jeremiah 13:10

jer 13:10

imagination--rather, "obstinacy."

Jeremiah 13:11

jer 13:11

(Jer 33:9; Exo 19:5).

glory--an ornament to glory in.

Jeremiah 13:12

jer 13:12

A new image.

Do we not . . . know . . . wine--The "bottles" are those used in the East, made of skins; our word "hogshead," originally "oxhide," alludes to the same custom. As they were used to hold water, milk, and other liquids, what the prophet said (namely, that they should be all filled with wine) was not, as the Jews' taunting reply implied, a truism even literally. The figurative sense which is what Jeremiah chiefly meant, they affected not to understand. As wine intoxicates, so God's wrath and judgments shall reduce them to that state of helpless distraction that they shall rush on to their own ruin (Jer 25:15; Jer 49:12; Isa 51:17, Isa 51:21-22; Isa 63:6).

Jeremiah 13:13

jer 13:13

upon David's throne--literally, who sit for David on his throne; implying the succession of the Davidic family (Jer 22:4).

all--indiscriminately of every rank.

Jeremiah 13:14

jer 13:14

dash-- (Psa 2:9). As a potter's vessel (Rev 2:27).

Jeremiah 13:15

jer 13:15

be not proud--Pride was the cause of their contumacy, as humility is the first step to obedience (Jer 13:17; Psa 10:4).

Jeremiah 13:16

jer 13:16

Give glory, &c.--Show by repentance and obedience to God, that you revere His majesty. So Joshua exhorted Achan to "give glory to God" by confessing his crime, thereby showing he revered the All-knowing God.

stumble--image from travellers stumbling into a fatal abyss when overtaken by nightfall (Isa 5:30; Isa 59:9-10; Amo 8:9).

dark mountains--literally, "mountains of twilight" or "gloom," which cast such a gloomy shadow that the traveller stumbles against an opposing rock before he sees it (Joh 11:10; Joh 12:35).

shadow of death--the densest gloom; death shade (Psa 44:19). Light and darkness are images of prosperity and adversity.

Jeremiah 13:17

jer 13:17

hear it--my exhortation.

in secret--as one mourning and humbling himself for their sin, not self-righteously condemning them (Phi 3:18).

pride--(see on Jer 13:15; Job 33:17).

flock-- (Jer 13:20), just as kings and leaders are called pastors.

Jeremiah 13:18

jer 13:18

king--Jehoiachin or Jeconiah.

queen--the queen mother who, as the king was not more than eighteen years old, held the chief power. Nehushta, daughter of Elnathan, carried away captive with Jehoiachin by Nebuchadnezzar (Kg2 24:8-15).

Humble yourselves--that is, Ye shall be humbled, or brought low (Jer 22:26; Jer 28:2).

your principalities--rather, "your head ornament."

Jeremiah 13:19

jer 13:19

cities of the south--namely, south of Judea; farthest off from the enemy, who advanced from the north.

shut up--that is, deserted (Isa 24:10); so that none shall be left to open the gates to travellers and merchants again [HENDERSON]. Rather, shut up so closely by Nebuchadnezzar's forces, sent on before (Kg2 24:10-11), that none shall be allowed by the enemy to get out (compare Jer 13:20).

wholly--literally, "fully"; completely.

Jeremiah 13:20

jer 13:20

from . . . north--Nebuchadnezzar and his hostile army (Jer 1:14; Jer 6:22).

flock . . . given thee--Jeremiah, amazed at the depopulation caused by Nebuchadnezzar's forces, addresses Jerusalem (a noun of multitude, which accounts for the blending of plural and singular, Your eyes . . . thee . . . thy flock), and asks where is the population (Jer 13:17, "flock") which God had given her?

Jeremiah 13:21

jer 13:21

captains, and as chief--literally, "princes as to headship"; or "over thy head," namely, the Chaldeans. Rather, translate, "What wilt thou say when God will set them (the enemies, Jer 13:20) above thee, seeing that thou thyself hast accustomed them (to be) with thee as (thy) lovers in the highest place (literally, 'at thy head')? Thou canst not say God does thee wrong, seeing it was thou that gave occasion to His dealing so with thee, by so eagerly courting their intimacy." Compare Jer 2:18, Jer 2:36; Kg2 23:29, as to the league of Judah with Babylon, which led Josiah to march against Pharaoh-necho, when the latter was about to attack Babylon [MAURER].

sorrows--pains, throes.

Jeremiah 13:22

jer 13:22

if thou say--connecting this verse with "What wilt thou say" (Jer 13:21)?

skirts discovered--that is, are thrown up so as to expose the person (Jer 13:26; Isa 3:17; Nah 3:5).

heels made bare--The sandal was fastened by a thong above the heel to the instep. The Hebrew, is, "are violently handled," or "torn off"; that is, thou art exposed to ignominy. Image from an adulteress.

Jeremiah 13:23

jer 13:23

Ethiopian--the Cushite of Abyssinia. Habit is second nature; as therefore it is morally impossible that the Jews can alter their inveterate habits of sin, nothing remains but the infliction of the extremest punishment, their expatriation (Jer 13:24).

Jeremiah 13:24

jer 13:24

(Psa 1:4).

by the wind--before the wind.

of the wilderness--where the wind has full sweep, not being broken by any obstacle.

Jeremiah 13:25

jer 13:25

portion of thy measures--the portion which I have measured out to thee (Job 20:29; Psa 11:6).

falsehood-- (Jer 13:27), false gods and alliances with foreign idolaters.

Jeremiah 13:26

jer 13:26

discover . . . upon thy face--rather, "throw up thy skirts over thy face," or head; done by way of ignominy to captive women and to prostitutes (Nah 3:5). The Jews' punishment should answer to their crime. As their sin had been perpetrated in the most public places, so God would expose them to the contempt of other nations most openly (Lam 1:8).

Jeremiah 13:27

jer 13:27

neighings-- (Jer 5:8), image from the lust of horses; the lust after idols degrades to the level of the brute.

hills--where, as being nearer heaven, sacrifices were thought most acceptable to the gods.

wilt thou not . . . ? when--literally, "thou wilt not be made clean after how long a time yet." (So Jer 13:23). Jeremiah denies the moral possibility of one so long hardened in sin becoming soon cleansed. But see Jer 32:17; Luk 18:27.

Next: Jeremiah Chapter 14

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments: Jeremiah: Jeremiah Chapter 14

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Jeremiah Chapter 14

Jeremiah 14:1

jer 14:1

PROPHECIES ON THE OCCASION OF A DROUGHT SENT IN JUDGMENT ON JUDEA. (Jer. 14:1-22)

Literally, "That which was the word of Jehovah to Jeremiah concerning the dearth"

drought--literally, the "withholdings," namely, of rain (Deu 11:17; Ch2 7:13). This word should be used especially of the withholding of rain because rain is in those regions of all things the one chiefly needed (Jer 17:8, Margin).

Jeremiah 14:2

jer 14:2

gates--The place of public concourse in each city looks sad, as being no longer frequented (Isa 3:26; Isa 24:4).

black--that is, they mourn (blackness being indicative of sorrow), (Jer 8:21).

unto the ground--bowing towards it.

cry--of distress (Sa1 5:12; Isa 24:11).

Jeremiah 14:3

jer 14:3

little ones--rather, "their inferiors," that is, domestics.

pits--cisterns for collecting rain water, often met with in the East where there are no springs.

covered . . . heads-- (Sa2 15:30). A sign of humiliation and mourning.

Jeremiah 14:5

jer 14:5

The brute creation is reduced to the utmost extremity for the want of food. The "hind," famed for her affection to her young, abandons them.

Jeremiah 14:6

jer 14:6

wild asses--They repair to "the high places" most exposed to the winds, which they "snuff in" to relieve their thirst.

dragons--jackals [HENDERSON].

eyes--which are usually most keen in detecting grass or water from the "heights," so much so that the traveller guesses from their presence that there must be herbage and water near; but now "their eyes fail." Rather the reference is to the great boas and python serpents which raise a large portion of their body up in a vertical column ten or twelve feet high, to survey the neighborhood above the surrounding bushes, while with open jaws they drink in the air. These giant serpents originated the widely spread notions which typified the deluge and all destructive agents under the form of a dragon or monster serpent; hence, the dragon temples always near water, in Asia, Africa, and Britain; for example, at Abury, in Wiltshire; a symbol of the ark is often associated with the dragon as the preserver from the waters [KITTO, Biblical CyclopÃ&brvbr;dia].

Jeremiah 14:7

jer 14:7

do thou it--what we beg of Thee; interpose to remove the drought. Jeremiah pleads in the name of his nation (Psa 109:21). So "work for us," absolutely used (Sa1 14:6).

for thy name's sake--"for our backslidings are so many" that we cannot urge Thee for the sake of our doings, but for the glory of Thy name; lest, if Thou give us not aid, it should be said it was owing to Thy want of power (Jos 7:9; Psa 79:9; Psa 106:8; Isa 48:9; Eze 20:44). The same appeal to God's mercy, "for His name's sake," as our only hope, since our sin precludes trust in ourselves, occurs in Psa 25:11.

Jeremiah 14:8

jer 14:8

The reference is, not to the faith of Israel which had almost ceased, but to the promise and everlasting covenant of God. None but the true Israel make God their "hope." (Jer 17:13).

turneth aside to tarry--The traveller cares little for the land he tarries but a night in; but Thou hast promised to dwell always in the midst of Thy people (Ch2 33:7-8). MAURER translates, "spreadeth," namely, his tent.

Jeremiah 14:9

jer 14:9

astonied--like a "mighty man," at other times able to help (Isa 59:1), but now stunned by a sudden calamity so as to disappoint the hopes drawn from him.

art in the midst of us-- (Exo 29:45-46; Lev 26:11-12).

called by thy name-- (Dan 9:18-19) as Thine own peculiar people (Deu 9:29).

Jeremiah 14:10

jer 14:10

Jehovah's reply to the prayer (Jer 14:7-9; Jer 2:23-25).

Thus--So greatly.

loved-- (Jer 5:31).

not refrained . . . feet--They did not obey God's command; "withhold thy foot" (Jer 2:25), namely, from following after idols.

remember . . . iniquity-- (Hos 8:13; Hos 9:9). Their sin is so great, God must punish them.

Jeremiah 14:11

jer 14:11

(Jer 7:16; Exo 32:10).

Jeremiah 14:12

jer 14:12

not hear--because their prayers are hypocritical: their hearts are still idolatrous. God never refuses to hear real prayer (Jer 7:21-22; Pro 1:28; Isa 1:15; Isa 58:3).

sword . . . famine . . . pestilence--the three sorest judgments at once; any one of which would be enough for their ruin (Sa2 24:12-13).

Jeremiah 14:13

jer 14:13

Jeremiah urges that much of the guilt of the people is due to the false prophets' influence.

assured peace--solid and lasting peace. Literally, "peace of truth" (Isa 39:8).

Jeremiah 14:14

jer 14:14

(Jer 23:21).

Jeremiah 14:15

jer 14:15

(Jer 5:12-13).

By sword and famine . . . consumed--retribution in kind both to the false prophets and to their hearers (Jer 14:16).

Jeremiah 14:16

jer 14:16

none to bury-- (Psa 79:3).

pour their wickedness--that is, the punishment incurred by their wickedness (Jer 2:19).

Jeremiah 14:17

jer 14:17

(Jer 9:1; Lam 1:16). Jeremiah is desired to weep ceaselessly for the calamities coming on his nation (called a "virgin," as being heretofore never under foreign yoke), (Isa 23:4).

Jeremiah 14:18

jer 14:18

go about--that is, shall have to migrate into a land of exile. HORSLEY translates, "go trafficking about the land (see Jer 5:31, Margin; Co2 4:2; Pe2 2:3), and take no knowledge" (that is, pay no regard to the miseries before their eyes) (Isa 1:3; Isa 58:3). If the sense of the Hebrew verb be retained, I would with English Version understand the words as referring to the exile to Babylon; thus, "the prophet and the priest shall have to go to a strange land to practise their religious traffic (Isa 56:11; Eze 34:2-3; Mic 3:11).

Jeremiah 14:19

jer 14:19

The people plead with God, Jeremiah being forbidden to do so.

no healing-- (Jer 15:18).

peace . . . no good-- (Jer 8:15).

Jeremiah 14:20

jer 14:20

(Dan 9:8).

Jeremiah 14:21

jer 14:21

us--"the throne of Thy glory" may be the object of "abhor not" ("reject not"); or "Zion" (Jer 14:19).

throne of thy glory--Jerusalem, or, the temple, called God's "footstool" and "habitation" (Ch1 28:2; Psa 132:5).

thy covenant-- (Psa 106:45; Dan 9:19).

Jeremiah 14:22

jer 14:22

vanities--idols (Deu 32:21).

rain-- (Zac 10:1-2).

heavens--namely, of themselves without God (Mat 5:45; Act 14:17); they are not the First Cause, and ought not to be deified, as they were by the heathen. The disjunctive "or" favors CALVIN'S explanation: "Not even the heavens themselves can give rain, much less can the idol vanities."

art not thou he--namely, who canst give rain?

Next: Jeremiah Chapter 15

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Jeremiah Chapter 15

Jeremiah 15:1

jer 15:1

GOD'S REPLY TO JEREMIAH'S INTERCESSORY PRAYER. (Jer. 15:1-21)

Moses . . . Samuel--eminent in intercessions (Exo 32:11-12; Sa1 7:9; Psa 99:6).

be toward--could not be favorably inclined toward them.

out of my sight--God speaks as if the people were present before Him, along with Jeremiah.

Jeremiah 15:2

jer 15:2

death--deadly plague (Jer 18:21; Jer 43:11; Eze 5:2, Eze 5:12; Zac 11:9).

Jeremiah 15:3

jer 15:3

appoint-- (Lev 26:16).

kinds--of punishments.

Jeremiah 15:4

jer 15:4