Jeremiah 21:1–22:9

Here is, I. A very humble decent message which king Zedekiah, when he was in distress, sent to Jeremiah the prophet. It is indeed charged upon this Zedekiah that he humbled not himself before Jeremiah the prophet, speaking from the mouth of the Lord (Ch2 36:12); he did not always humble himself as he did sometimes; he never humbled himself till necessity forced him to it; he humbled himself so far as to desire the prophet's assistance, but not so far as to take his advice, or to be ruled by him. Observe, 1. The distress which king Zedekiah was now in: Nebuchadrezzar made war upon him, not only invaded the land, but besieged the city, and had now actually invested it. Note, Those that put the evil day far from them will be the more terrified when it comes upon them; and those who before slighted God's ministers may then perhaps be glad to court an acquaintance with them. 2. The messengers he sent - Pashur and Zephaniah, one belonging to the fifth course of the priests, the other to the twenty-fourth, Ch1 24:9, Ch1 24:18. It was well that he sent, and that he sent persons of rank; but it would have been better if he had desired a personal conference with the prophet, which no doubt he might easily have had if he would so far have humbled himself. Perhaps these priests were no better than the rest, and yet, when they were commanded by the king, they must carry a respectful message to the prophet, which was both a mortification to them and an honour to Jeremiah. he had rashly said (Jer 20:18), My days are consumed with shame; and yet here we find that he lived to see better days than those were when he made that complaint; now he appears in reputation. Note, It is folly to say, when things are bad with us, "They will always be so." It is possible that those who are despised may come to be respected; and it is promised that those who honour God he will honour, and that those who have afflicted his people shall bow to them, Isa 60:14. 3. The message itself: Enquire, I pray thee, of the Lord for us, Jer 21:2. Now that the Chaldean army had got into their borders, into their bowels, they were at length convinced that Jeremiah was a true prophet, though loth to own it and brought too late to it. Under this conviction they desire him to stand their friend with God, believing him to have that interest in heaven which none of their other prophets had, who had flattered them with hopes of peace. They now employ Jeremiah, (1.) To consult the mind of God for them: "Enquire of the Lord for us; ask him what course we shall take in our present strait, for the measures we have hitherto taken are all broken." Note, Those that will not take the direction of God's grace how to get clear of their sins would yet be glad of the directions of his providence how to get clear of their troubles. (2.) To seek the favour of God for them (so some read it): "Entreat the Lord for us; be an intercessor for us with God." Note, Those that slight the prayers of God's people and ministers when they are in prosperity may perhaps be glad of an interest in them when they come to be in distress. Give us of your oil. The benefit they promise themselves is, It may be the Lord will deal with us now according to the wondrous works he wrought for our fathers, that the enemy may raise the siege and go up from us. Observe, [1.] All their care is to get rid of their trouble, not to make their peace with God and be reconciled to him - "That our enemy may go up from us," not, "That our God may return to us." Thus Pharaoh (Exo 10:17): Entreat the Lord that he may take away this death. [2.] All their hope is that God had done wondrous works formerly in the deliverance of Jerusalem when Sennacherib besieged it, at the prayer of Isaiah (so we are told, Ch2 32:20, Ch2 32:21), and who can tell but he may destroy these besiegers (as he did those) at the prayer of Jeremiah? But they did not consider how different the character of Zedekiah and his people was from that of Hezekiah and his people: those were days of general reformation and piety, these of general corruption and apostasy. Jerusalem is now the reverse of what it was then. Note, It is folly to think that God should do for us while we hold fast our iniquity as he did for those that held fast their integrity. II. A very startling cutting reply which God, by the prophet, sent to that message. If Jeremiah had been to have answered the message of himself we have reason to think that he would have returned a comfortable answer, in hope that their sending such a message was an indication of some good purposes in them, which he would be glad to make the best of, for he did not desire the woeful day. But God knows their hearts better than Jeremiah does, and sends them an answer which has scarcely one word of comfort in it. He sends it to them in the name of the Lord God of Israel (Jer 21:3), to intimate to them that though God allowed himself to be called the God of Israel, and had done great things for Israel formerly, and had still great things in store for Israel, pursuant to his covenants with them, yet this should stand the present generation in no stead, who were Israelites in name only, and not in deed, any more than God's dealings with them should cut off his relation to Israel as their God. It is here foretold, 1. That God will render all their endeavours for their own security fruitless and ineffectual (Jer 21:4): "I will be so far from teaching your hands to war, and putting an edge upon your swords, that I will turn back the weapons of war that are in your hand, when you sally out upon the besiegers to beat them off, so that they shall not give the stroke you design; nay, they shall recoil into your own faces, and be turned upon yourselves." Nothing can make for those who have God against them. 2. That the besiegers shall in a little time make themselves masters of Jerusalem, and of all its wealth and strength: I will assemble those in the midst of this city who are now surrounding it. Note, If that place which should have been a centre of devotion be made a centre of wickedness, it is not strange if God make it a rendezvous of destroyers. 3. That God himself will be their enemy; and then I know not who can befriend them, no. not Jeremiah himself (Jer 21:5): "I will be so far from protecting you, as I have done formerly in a like case, that I myself will fight against you." Note, Those who rebel against God may justly expect that he will make war upon them, and that, (1.) With the power of a God who is irresistibly victorious: I will fight against you with an outstretched hand, which will reach far, and with a strong arm, which will strike home and wound deeply. (2.) With the displeasure of a God who is indisputably righteous. It is not a correction in love, but an execution in anger, in fury, and in great wrath; it is upon a sentence sworn in wrath, against which there will lie no exception, and it will soon be found what a fearful thing it is to fall into the hands of the living God. 4. That those who, for their own safety, decline sallying out upon the besiegers, and so avoid their sword, shall yet not escape the sword of God's justice (Jer 21:6): I will smite those that abide in the city (so it may be read), both man and beast, both the beasts that are for food and those that are for service in war, foot and horse; they shall, die of a great pestilence, which shall rage within the walls, while the enemies are encamped about them. Though Jerusalem's gates and walls may for a time keep out the Chaldeans, they cannot keep out God's judgments. His arrows of pestilence can reach those that think themselves safe from other arrows. 5. That the king himself, and people that escape the sword, famine, and pestilence, shall fall into the hands of the Chaldeans, who shall cut them off in cold blood (Jer 21:7): They shall not spare them, nor have pity on them. Let not those expect to find mercy with men who have forfeited God's compassions, and shut themselves out from his mercy. Thus had the decree gone forth; and then to what purpose was it for Jeremiah to enquire of the Lord for them?

Jeremiah 21:1-4 1. The word which came unto Jeremiah from the LORD, when king Zedekiah sent unto him Pashur the son of Melchiah, and Zephaniah the son of Maaseiah the priest, saying, 1. Sermo qui datus fuit Jeremiae (factus fuit ad Jeremiam) a Jehova, cum misisset ad eum rex Zedekias Phassur filium Malchiah et Zephaniam filiam Maassiah sacerdotem (vel, sacerdotis) dicendo, 2. Enquire, I pray thee, of the LORD for us; for Nebuchadrezzar king of Babylon maketh war against us; if so be that the LORD will deal with us according to all his wondrous works, that he may go up from us. 2. Interroga (inquire) nunc pro nobis (aut, consule pro nobis) Jehovam; quia Nebuchadnezer rex Babylonis praeliatur contra nos, si faciat Jehova nobiscum secundum omnia mirabilia sua, et ascendat a notis. 3. Then said Jeremiah unto them, Thus shall ye say to Zedekiah: 3. Et dixit Jeremias illis, Sic dicetis Zedekiae, 4. Thus saith the LORD God of Israel; Behold, I will turn back the weapons of war that are in your hands, wherewith ye fight against the king of Babylon, and against the Chaldeans, which besiege you without the walls, and I will assemble them into the midst of this city. 4. Sic dicit Jehovah Deus Israel, Ecce ego reduco (alii vertunt, convertam; quidam minus apte, congregabo; bene vertetur, contraham, vel, prohibebo) onmia vasa (id est, instrumenta) bellica (belli) quae sunt in manibus vestris, quibus yes praeliamini (in ipsis, sed abundat) adversus regem Babylonis et Chaldaeos, qui obsident vos ab extra murum (hoc est, foris extra murum,) et colligam ipsos in medium urbis hujus. Jeremiah relates how he received the king's messengers, who sought from him an answer, whether he could bring any comfort in a state of things so perplexed and almost hopeless, he then says, that two had been sent to him; one was Pashur, not the priest mentioned in the last chapter, for he was the son of Immer but this was the son of Melchiah; and the other was Zephaniah the priest, the son of Maaseiah. But he shews that the king and his counsellors were disappointed of their hope, for they expected a favor-able answer, as though God would be propitious to Jerusalem; but the Prophet answered as he was commanded by God, that it was all over with the city, the kingdom, and the whole nation. We shall also see from other passages that Zedekiah was not one of the worst; though he did not really fear God and was led away by false counsels, there was yet in him some regard for religion, so that he did not avowedly despise God as Epicureans do. Many such are found even at this day in the world, who think it enough to cherish a half-buried fear of God, and to retain some little regard for religion; but it is very fading, and disappears on even the least occasion. So it was with Zedekiah; he was as it were neutral, for he neither seriously worshipped God nor yet despised him. Hence it was, that he sent messengers to Jeremiah. He knew that while God was displeased with them no safety could be hoped for; but he did not understand the way of appeasing God, nor had he any real desire to be reconciled to him; as the case is with hypocrites, who, though they wish God to be kind to them, yet when God's mercy is offered to them, either openly reject it, or are unwilling to embrace it, because they cannot bear to surrender themselves to God. Such was the state of mind in which Zedekiah was; and hence it was, that he asked the Prophet to consult God. But we must also observe that this was an honorable message; and it hence more fully appears that Zedekiah was not one of those furious tyrants, who like the giants seek to fight with God. For by sending two messengers to the Prophet, and employing him as an advocate to seek some favor from God, he proved that religion was not wholly suppressed and extinguished in him. And hence also it may be seen how bold and courageous was the Prophet; for he was not softened by the honor paid to him, but gave such answer as was calculated to exasperate the king, and to drive him into great rage. But we ought especially to notice, that they did not flatter the Prophet so as to induce him to give a false answer, but wished God to be consulted. It hence appears that they were convinced of Jeremiah's integrity, that he would say nothing rashly or from himself, but would be a faithful interpreter and herald of heavenly oracles. And yet we see, and shall hereafter see in several passages, that the king was very incensed against God's Prophet. But hypocrites, though they are forced to reverence God, are yet carried here and there, and maintain no consistency, especially when they perceive that God is against them; for they are not turned by threatenings. They cannot, therefore, but make tumult, and strive like refractory horses to shake off their rider. Such an instance we find in Zedekiah; for he acknowledged Jeremiah as God's faithful servant; for he did not say, "Tell a lie for us, or in our favor but, inquire of God for us. He then adds, If Jehovah will deal with us according to all his wondrous works [19] We again see that Zedekiah had some sense of religion; but it was very evanescent; for he was not influenced by any real impression, being like hypocrites who wish, as it has been said, to have peace with God, provided it be on their own terms. But as they are unwilling wholly to surrender themselves to God, they take a circuituous course, and seek to allure God to themselves, at least they come not to him except through various windings, and not in a direct way. Hence Zedekiah refers here to God's miraculous works which had been wrought in behalf of the Israelites in all ages; as though he had said, "God has hitherto dealt; in a wonderful manner with his chosen people, and whenever he brought help to our fathers, he manifested wonderful proofs of his power; will he not deal with us at this day in the same manner?" He assumes the principle, that God's covenant remained inviolable; and this was quite true, but the application was false; for Zedekiah and the whole people ought to have kept faith with God. For if they wished God to be propitious to them, why did they not in return worship and serve him as their God? But as they were covenant-breakers, how foolishly and vainly did they allege God's covenant, which they themselves had rendered void? But it is usual with hypocrites to apply to themselves every favor which God shews to his own children; for they falsely assume the name as a covering, and say, that they are members of the Church because God had adopted them. This was the reason why Zedekiah asked whether God would do according to his wonderful works, as though he had said, "Surely God is ever like himself, and we are his people; and as he has so often delivered his Church, and in such various ways, his power has always been wonderfully displayed; why, then, will he not deal with us in the same manner?" He at last, adds, that he may ascend from us, [20] that is, that the King Nebuchadnezzar may raise the siege and leave us free. Now follows the answer of Jeremiah, say ye to Zedekiah, etc.; he did not go to the king himself, but by way of contempt delivered the message to be borne by the messengers. The Prophet no doubt did this designedly, and through the impulse of the Holy Spirit. He did not, indeed, proudly despise his king; but it was necessary for him by his magnanimity to cast down the pride of the king, so that he might know that he had to do with the living God, whom he had very insolently treated. Say ye to Zedekiah, Thus saith Jehovah, the God of Israel, etc. He adds the words, the God of Israel, that Zedekiah might know that the wonderful works, in reliance on which he still thought that their condition was safe, did not belong to him and the people; as though the Prophet had said, "Though God did not help thee and thy people, he would not yet be inconsistent with himself, or depart from his covenant; but he would remain ever the God of Israel, though he destroyed thee and all thy people." He says, Behold I, etc.; it was said before, Nebuchadnezzar is come to make war with us: now he says, "I am God;" as though he had said, "Nebuchadnezzar may be conquered, he may change his counsel, he may leave you through weariness; but know ye that Nebuchadnezzar fights under my authority." Behold, he says, I prohibit (for so ought msk to be rendered) all the warlike instruments which are in your hands, and with which ye fight against the king of Babylon and against the Chaldeans; as though he had said, "However furnished ye may be with weapons and forces, and whatever may be necessary to defend the city, I forbid the use of these weapons, that is, I will cause that they will avail you nothing." Some, as I have said, render the word, "I will turn them against you." But the meaning seems more suitable to the etymology of the word, when we say, that the weapons which the Jews had would avail them nothing, because God would prevent them from producing any effect. [21] He afterwards adds, the Chaldeans, who fight without the wall against you He described their state at that time, for the city was besieged by the Chaldeans; there was a wall between them, and the Jews thought that they could repel the attacks of their enemies. But God says, "the Chaldeans are this day shut out by the wall, but I will gather them, he says, into the middle of this city; that is, I will make a breach, so that the wall may not be a hinderance to prevent, the Chaldeans from occupying the very bosom of the city." It follows, -- Footnotes: [19] The "if" may better be rendered "it may be," 'vly; it is so rendered by the Vulg., Syr., and the Targ. -- Ed [20] The Syr. Renders the verb "ascend" as a Hiphil; and more consistently with the passage, "and drive him away from us." With the exception of the Arab., the Versions and the Targ. Render the first verb in the verse, not "inquire," but "ask," or "pray the Lord for us." Then the verse would be as follows: -- 2. Pray now for us to Jehovah; for Nebuchadrezzar, the king of Babylon, is warring against us: it may be that Jehovah will deal with us according to all his wondrous works, and make him to depart from us. The verb drs, transitively as here, means to seek: see Psalm 34:5. And to seek the favor of Jehovah, or to pray to him, seems most consistent with the latter part of the verse. Blayney's rendering is, "Intreat, we pray thee, Jehovah for us;" and this is the meaning taken by Venema and Gataker. -- Ed [21] The verb sk means to turn, to turn aside, to turn round, to change; it seems to mean here to turn to a contrary purpose, to turn from the right use, to divert, to revert, or to reverse, "Behold, I will reverse the instruments of war which are in your hands; metastrepho -- I change," that is, to what is opposite, is the Sept.; Blayney reads, "Behold, I will turn aside," etc. -- Ed

Jeremiah 21:5 5. And I myself will fight against you with an outstretched hand and with a strong arm, even in anger, and in fury, and in great wrath. 5. Et praeliabor ego contra vos in manu extenta et brachio robusto, et in ira et furore et excandescentia magna. He proceeds with the subject; and though he afterwards is more diffuse, he yet confirms here what we have just seen, -- even that God was the leader of the war, and that the Chaldeans were, as it were, his hired soldiers, whom he guided by his own hand, and to whom he would give the signal to fight. I, myself he says, will fight against you He put this in opposition to the wonderful works which Zedekiah had mentioned. God, indeed, had formerly been in a wonderful way present with his Church, not only once, but a thousand times; but he says now, "whatever power I have, it shall be exercised now against you; expect, therefore, no aid from me, but know that I am armed, and shall wholly destroy you." He adds, with an extended hand and a strong arm; as though he had said, "your fathers found wonderful works done for their safety; but you shall by experience learn how great is my power to destroy you." In short, he means that all God's power would be a cause of terror to the Jews, and that therefore they could not escape, as there is nothing more dreadful than to have God's hand opposed to us. To the same purpose is what follows, in wrath, and in fury, and in great indignation [22] God intimates in these words that he would be implacable, and that hence Zedekiah was mistaken when he thought that the end of their evils was nigh at hand. He might indeed have said briefly, "I will fight with an extended hand and with wrath;" but he mentioned wrath three times in various words. Hence what I have said appears evident, that Zedekiah was deprived of every hope, lest he should deceive himself, as though he would somehow propitiate God, who had already given up the city to final destruction. But we shall see that the Prophet had not ceased from the discharge of his office, and that he had allowed some room for repentance. But he made expressly this answer, for the king could not have been otherwise awakened. We shall see how he explained himself; but this beginning was as it were a thunderclap to lay prostrate the pride of the king and of the people. They had become first torpid in their evils, and then such was their contumacy that they sought to subject God to themselves. As then their stupidity and their obstinacy were so great, the Prophet could not, with any hope of success, have exhorted them to repent and offered them the mercy of God; it was therefore necessary for them to be so smitten as to perceive that they were wholly lost, and that God was so angry with them that they could not be saved by any human means. But we must defer the rest till to-morrow. Footnotes: [22] There seems to be a gradation in these terms, -- "in wrath, and in hot displeasure, and in great foaming indignation." The first word means simply wrath or anger; the second, heated wrath; and the third, foaming wrath, and "great" is added to it. None of the Versions, except the Arab., presents this climax; the Sept. and Syr. have only two, "anger and great wrath;" the Vulg., "fury, indignation, and great wrath;" and the Arab., "wrath, indignation, and the greatest fury." The Targ. has the same with the Vulg. These terms refer evidently to the provocations which had been given by the Jews. Their conduct had been such as to excite wrath, and heated wrath, and even great foaming wrath. -- Ed. PRAYER Grant, Almighty God, that as we cease not to provoke thy wrath, and are also so slow to repent, -- O grant, that we may at least so profit under thy threatenings and the manifestations of thy judgment, that we may give up ourselves wholly to thee, and hope, also for thy favor which has been for a time hidden from us, until with resigned minds we shall be able confidently to call on thee, and so prove our constancy, that thy name may be glorified in us, so that we may also be glorified in thee through Jesus Christ our Lord. -- Amen.

Jeremiah 21:6-7 6. And I will smite the inhabitants of this city, both man and beast: they shall die of a great pestilence. 6. Et percutiam habitatores urbis hujus, tam hominem quam bestliam; peste magna morientur. 7. And afterward, saith the LORD, I will deliver Zedekiah king of Judah, and his servants, and the people, and such as are left in this city from the pestilence, from the sword, and from the famine, into the hand of Nebuchadrezzar king of Babylon, and into the hand of their enemies, and into the hand of those that seek their life: and he shall smite them with the edge of the sword; he shall not spare them, neither have pity, nor have mercy. 7 Et post sic (postea) dicit Jehova, Tradam Zedekiam, regem Jehudah, et servos ejus, et populum, et qui residui erunt in urbe hae a peste, a gladio, et a fame, in manum Nebuehadrezer, regis Babylonis, et in manum inimieorum ipsorum, et in manum quaerentium animam ipsorum; et percuitet eos ore gladii; non parcet illis, neque ignoscet, neque miserabitur. Jeremiah goes on with the same discourse, even that God had resolved to destroy Jerusalem and the people, at least for a time. But he points out here what he intended to do, even that he would consume them by pestilence and famine, as long as they continued in the city; as though he had said, "Though these Chaldeans may not immediately take the city by means of a siege, yet its destruction shall be worse, for famine shall rage within and consume them." We now perceive the design of the Prophet. But we must keep in mind what I reminded you of yesterday, -- that God assumes to himself what might have been ascribed to the Chaldeans, for he makes himself the author of all these calamities; I will smite, he says, the inhabitants of this city, both man and beast; by a great pestilence shall they die This was the first kind of punishment; before the enemy rushed into the city the pestilence had consumed many of the people. Now there is a circumstance mentioned which shews how dreadful would be their state, for not only men would perish, but even brute animals. It was no wonder that God's vengeance extended to horses, and oxen, and asses; for we know that all these were created for the use of man. Hence when God manifested his wrath as to these animals, His object was to fill men with greater terrors; for they thus saw oxen and asses, though innocent, involved in the same punishment with themselves. For how can we suppose that horses and asses deserved to perish by diseases, or through want of daily food? But God sets forth such a spectacle as this, that he may more effectually touch men; for they thus see that the whole world is exposed to a curse through their sins. They are indeed constrained to know how great their sinfulness is; for on this account it is that the earth becomes dry and barren, that the elements above and below perform not their offices, so that the sterility of the ground deprives animals of their food, and the infection of the air kills them. But on this subject we have spoken elsewhere. He then adds, And afterwards, that is, when the pestilence had in a great measure consumed them; I will give, or deliver, he says, Zedekiah the king of Judah, and his servants, into the hand of Nebuchadnezzer He intimates that though they might suffer with courage their wants, it, would be of no avail to them. It often happens that a siege is raised, when the obstinacy of the besieged is so great, that they overcome famine and thirst, and struggle against extreme want; for they who besiege them are led to think that they contend with furious wild beasts, and so depart from them. But God declares here that the event would be different as to the Jews, for after having been nearly consumed, they would still be delivered up into the power of their enemies. Thus he shows that, their endurance would be useless. It is indeed, a most deplorable thing, that when we have endured many grievous and distressing evils, the enemy should at length gain the ascendency, and possess over us the power of life and death. But God shows here that such a calamity awaited the Jews; I will deliver, he says, Zedekiah the king of Judah, etc. He doubtless intended to show how foolish their confidence was, when they thought that they were safe under the shadow of their king: "The king himself," he says, "shall not exempt himself from danger; what then will it avail you to have a king?" And the king is expressly mentioned, that the Jews might not deceive themselves with the foolish notion, that they had a sufficient safeguard in their king. He then adds, And his servants, that is, his counsellors or courtiers; for servants were those called who were the chief men and ministers of the king, "and his ministers." There was a great deal of pride in these courtiers, and they were very hostile to the Prophets; for being blinded by their own foolish wisdom, they despised what the Prophets taught and all their warnings. For this reason the Prophet says that they would be delivered into the hand of the king of Babylon. It is further said, And the people The last copulative is to be taken exegetically, even, v't-hns'rym, veat enesharim, "even the residue;" for he refers to none but the people, but intimates what the people would be, even a small number, a remnant. Then the words are to be thus rendered, "even those who shall remain in the city." But Jerusalem, when this discourse was delivered, was in a flourishing state, and had a large number of inhabitants, he therefore shews, that after God diminished and reduced the people to a small number, there would not yet be an end to their evils, but that a worse thing would still happen to them, for their life would be put in the power of their enemies; he therefore says, even those who shall remain in the city; and he alludes to the last verse, for he had said that many would perish through want; nor does he refer only to famine, but, also to the sword and to the pestilence, for he says, even those who shall remain from the pestilence, and from the sword, and from the famine The famine, as it is usual, produced pestilence; and then when their enemies attacked the city with their warlike instruments, many must have been killed, as they could not repulse their enemies from the walls without a conflict. Then God shows that the Jews would have to contend with want, pestilence, and the sword, until they were overcome, and the city taken by the Chaldeans. It is afterwards added, into the hands of their enemies, into the hand of those who seek their life This repetition is not superfluous, for God intimates what is more fully and clearly expressed by Isaiah, -- that the Chaldeans would not be satisfied with plunder, that they would make no account of silver and gold, for they would burn with rage, and their object would be to shed blood. (Isaiah 13:17.) So the meaning is here, when he mentions those who would seek their life; for they would be led by deadly hatred, so that their anger and cruelty would not be appeased until they destroyed them. Thus he shows that it would be a bloody victory, for the Jews would not only be led captives, because their conquerors would not think it worth their while to drag them away as worthless slaves, but their object would be wholly to destroy them. Hence he says, He will smite them There is a change of number, and the reference is made to the king, and yet the whole army is included, he will smite them with the mouth of the sword, he will not spare, he will not forgive, (the words are synonymous,) and will shew no mercy [23] God thus transferred his own inexorable wrath to the Chaldeans, who were his ministers, as though he had said, "Your enemies will be implacable, they will not be turned to mercy; for I have so commanded, and I will rouse them to execute my judgment." Nor can this be deemed strange, because God had resolved in his implacable wrath to reduce the people to nothing. For we know how great was their perverseness in their sins. Since then they had so often rejected the mercy of God, they had in a manner closed up the door of pardon. Hence it was that God resolved that the Chaldeans should thus rage against them without any feeling of humanity. It afterwards follows, -- Footnotes: [23] The Versions and the Targum all differ as to these three verbs, and their distinct meaning is not given by any of them. The first is to spare, the second is to relent, and the third is to feel compassion or pity. The last act, sparing, is mentioned first, then the previous one relenting, and in the third place, what occasions relenting, pity, or compassion. The same verbs occur together in chapter 13:14, but in a different order, relent, spare, pity. -- Ed.

Jeremiah 21:8-9 8. And unto this people thou shalt say, Thus saith the LORD; Behold, I set before you the way of life, and the way of death. 8. Et ad populum hunc dices, sic dicit Jehova, Ecce ego propono coram vobis (coram faciebus vestris) viam vitae (vitarum, ad verbum) et viam mortis: 9. He that abideth in this city shall die by the sword, and by the famine, and by the pestilence: but he that goeth out, and falleth to the Chaldeans that besiege you, he shall live, and his life shall be unto him for a prey. 9. Qui habitabit in urbe hac morietur gladio et fame et peste; qui autem egressus fuerit et habitaverit (vertunt quidam, qui ceciderit; sed dicemus de hoc verbo postea) apud Chaldeos, qui obsident vos, vivet et anima illi erit in spolium. God here declares that he proposed to the people the way of life and the way of death, in order that they might surely know that all who remained in the city would soon meet with death, and that those who willingly surrendered to their enemies would have their life spared. Moses says in another sense that he set before them the way of life and the way of death; he spoke of the Law, which contains promises of God's favor, and threatenings to transgressors. But the Prophet means here another thing, that is, that there was no hope of safety except the Jews submitted their neck to the yoke, and surrendered of themselves to their enemies; for if they pertinaciously defended themselves, God would be their enemy, for he had led the Chaldeans to assail them, and directed their counsels and their forces. He indeed confirms what he had said before, but at the same time he more particularly describes what was to be, that the Jews might lay aside their perverseness, and acknowledge that they could not escape the correction which they deserved. The import of what is said is, that as the Chaldeans fought under the authority of God, they would be victorious; it was then in vain for the Jews to resist, as they could not escape, unless they overcame God himself, which was impossible. He leaves then but one hope to them, that is, humbly to acknowledge God's just judgment by submitting of themselves to a temporal punishment, and by enduring exile with a resigned mind. This then is the meaning, and it is not different discourse, but the Prophet confirms what he had said before, and at the same time applies God's threatenings to the state of the people, so that they might humble themselves, and not think it of any use to resist God in their obstinacy, as they would at length be constrained to succumb. Thou shalt say to this people, Thus saith Jehovah, Behold I set before you the way of life and the way of death. Which was the way of death? Whosoever, he says, abides in this city, shall die by the sword, or by famine, or by pestilence This was incredible to the Jews, and they were no doubt inflamed with rage when they heard that they were to perish in the holy city which God protected; for there he had his sanctuary, and there his rest was. But the Prophet had already dissipated all these delusions; he could, therefore, boldly threaten them, though they still alleged their vain pretences: he had shewed reasons enough why they could hope for nothing less than exile from God, for they had so many times, and so obstinately, and in such various ways provoked him. This, then, he says, is the way of death, it is by remaining in the city. And he mentions several kinds of evils, and shews that God was armed not only with a hostile sword, but would also employ famine and pestilence, so that he would kill some with the sword, consume some with famine, and destroy some with pestilence. Hence he shews that they would be so assailed on every side, that it would be in vain to attempt to escape; for when they shunned the sword, pestilence would meet them; and when they were preserved from the pestilence, the famine would consume them. He then adds, But he who went out to the Chaldeans, who besieged the city, etc., that is, who willingly surrendered himself; for it was a sign of obedience when the Jews with a resigned mind received correction; and it was also an evidence of repentance, for they thus confessed that they were worthy of the heaviest punishment. This is the reason why the Prophet represents it as the way of life to go out willingly, and to make a surrender of themselves of their own accord to their enemies. And by saying, who besiege you, htsrym lykm, etserim olicam, he wished to anticipate objections which any one of the people might have alleged, -- "How can I dare thus to expose myself? for the Chaldeans besiege us, and it will be all over with me as to my life if I go forth as a suppliant to them." By no means, says the Prophet, for though they carry on a deadly war with the city, yet every one who of his own accord goes forth to them shall be safe, and shall find them ready to shew mercy. God would not have promised this had he not the Chaldeans in his own power, so that he could turn their minds as he pleased. As to the verb nphl, nuphel, it means strictly to fall; but I consider that it signifies here to dwell, as in Genesis 25:27, where it is said that Ishmael dwelt in the sight of, or over against his brethren. They who render it "died" touch neither heaven nor earth. Some read, "his lot fell among his brethren;" but this is an unnatural rendering. There is, then, no doubt but that the verb means often to lie down, and hence to dwell; and yet I allow that the Prophet alludes to subjection; for we must remember what must have been their condition when they went over to the Chaldeans; they must have been subjected to great reproach. It was then no small humiliation; but yet we may properly render the verb to dwell. He, then, who went out to the Chaldeans and dwelt with them, [24] that is, who suffered himself to be led into exile, or who migrated according to their will from his own country to a foreign land -- he, he says, shall live, and his life shall be for a prey, that is, he shall save his life, as when any one finds a prey and takes it as his own by stealth; for prey is to be taken here as an accidental gain. Whosoever, then, he says, shall not deem it too grievous a thing to submit to the Chaldeans, shall at least save his life. In short, God intimates that the wickedness of the people had advanced so far, that it was not right to forgive them. What, then, was to be done by them? to submit with resignation and humility to a temporal punishment, and thus to cease to shut up the door of God's mercy. He, however, teaches them at the same time that no salvation could be hoped for by them until they were chastised. And hence we may learn a useful doctrine, and that is, that whenever we provoke God's wrath by our perverseness, we cannot be exempt from all punishment; and that we ought not to be impatient, especially when he punishes us moderately; and that provided we obtain eternal mercy, we ought submissively to bear paternal corrections. It follows, -- Footnotes: [24] "Shall go to," is the Sept.; "shall fly to," the Vulg.; "shall obey," the Targ.; it is omitted in Syr. Blayney is, "surrendereth himself." The verb, followed by l, as here, means to fall away to, or to join. See 2 Kings 25:11. "But he who goeth out and joins the Chaldeans, who besiege you, shall live," etc. -- Ed

Jeremiah 21:10 10. For I have set my face against this city for evil, and not for good, saith the LORD: it shall be given into the hand of the king of Babylon, and he shall burn it with fire. 10. Quia faciem meam contra urbem hanc in malum, et non in bonum, dicit Jehova; in manum regis Babylonis tradetur et exuret eam igni. He again confirms what he had said, that it would be the way of death if the Jews remained fixed in the city, for this would be to struggle against God; for God is said to set his face for evil, since he had fully determined to punish that nation. To set the face is the same as to be resolute. Then God says that what he had resolved respecting the destruction of Jerusalem could not be changed. Now, what must at length be the issue when any one thinks that he can, against the will of God, escape death? As they who violently stumble against a stone break their legs, and arms, and head, too; so they who furiously stumble against God attain for themselves final ruin. [25] We hence see why the Prophet added this verse: it was, that the Jews might not in their usual manner foster vain hopes; for to hope for any good was to contend with God himself. Delivered, he says, shall be this city into the hand of the king of Babylon, and he shall burn it with fire He intimates that Nebuchadnezzar would not only conquer the people and triumph over a taken city, but that the city itself was doomed to destruction. It is, indeed, a most grievous thing when a city is wholly demolished: cities are often taken, and the conqueror removes the inhabitants here and there, while it remains still a habitable place; but God declares here that he would act more severely towards the city of Jerusalem, for it was to perish by fire. It follows, -- Footnotes: [25] The phrase is not, "against this city," but "upon this city;" and such is the rendering of the Sept. and Vulg., though the Syr. has "against." How could his face be set against it, not for good? God is said to set or fix his face on the city, and it was for doing it evil, and not for doing it good. -- Ed.

Nebuchadrezzar--the more usual way of spelling the name in Jeremiah than Nebuchadnezzar. From Persiac roots, meaning either "Nebo, the chief of the gods," or, "Nebo, the god of fire." He was son of Nabopolassar, who committed the command of the army against Egypt, at Carchemish, and against Judea, to the Brown prince. according to all his wondrous works--Zedekiah hopes for God's special interposition, such as was vouchsafed to Hezekiah against Sennacherib (Kg2 19:35-36). he--Nebuchadnezzar. go up from us--rise up from the siege which he sat down to lay (Jer 37:5, Jer 37:11, Margin; Num 16:24, Num 16:27; Kg1 15:19, Margin).

God of Israel--Those "wondrous works" (Jer 21:2) do not belong to you; God is faithful; it is you who forfeit the privileges of the covenant by unfaithfulness. "God will always remain the God of Israel, though He destroy thee and thy people" [CALVIN]. turn back the weapons--I will turn them to a very different use from what you intend them. With them you now fight against the Chaldees "without the walls" (the Jewish defenders being as yet able to sally forth more freely, and defend the fountains outside the walls in the valley under Mount Zion; see Jer 21:13; Jer 19:6-7); but soon ye shall be driven back within the city [MAURER], and "in the midst" of it, I will cause all your arms to be gathered in one place ("I will assemble them," namely, your arms) by the Chaldean conquerors [GROTIUS], who shall slay you with those very arms [MENOCHIUS].

The Jews shall have not merely the Chaldees, but Jehovah Himself in wrath at their provocations, fighting against them. Every word enhances the formidable character of God's opposition, "I myself . . . outstretched hand . . . strong arm (no longer as in Exo 6:6, and in the case of Sennacherib, in your behalf, but) in anger . . . fury . . . great wrath."

the people, and such--rather, explanatory, "the people," namely, "such as are left." seek their life--content with nothing short of their death; not content with plundering and enslaving them. smite with . . . sword--This was the fate of Zedekiah's sons and many of the Jewish nobles. Zedekiah himself, though not put to a violent death, died of grief. Compare as to the accurate fulfilment, Jer 34:4; Eze 12:13; Kg2 25:6-7.

"Life," if ye surrender; "death," if ye persist in opposing the Chaldees (compare Deu 30:19). The individuality of Jeremiah's mission from God is shown in that he urges to unconditional surrender; whereas all former prophets had urged the people to oppose their invaders (Isa 7:16; Isa 37:33, Isa 37:35).

(Jer 38:2, Jer 38:17-18). falleth to--deserts to. life . . . a prey--proverbial, to make one's escape with life, like a valuable spoil or prey that one carries off; the narrowness of the escape, and the joy felt at it, are included in the idea (Jer 39:18).

The word which came unto Jeremiah from the Lord,.... This prophecy stands out of its proper place, being made in the times of Zedekiah, and when Jerusalem was besieged by the king of Babylon; whereas, after this, there are prophecies which were delivered in the times of Jehoiakim and Jeconiah, who both reigned before Zedekiah; see Jeremiah 22:11, &c. when King Zedekiah sent unto him Pashur the son of Melchiah; this was another Pashur from him that is spoken of in the preceding chapter, and is called "Magormissabib"; he was the son of Immer; this of Melchiah; he was of the sixteenth course of the priesthood; this of the "fifth": and Zephaniah the son of Maaseiah the priest; who was of the "twenty fourth" course; see 1 Chronicles 24:9; in Jeremiah 52:24, he is called the "second priest"; he was "sagan", or deputy to the high priest: they were both priests; wherefore the Syriac version renders it in the plural number, "priests". It may be observed, that the foregoing chapter is concluded with the prophet's cursing the day of his birth; and the last clause of it expresses the "shame" he imagined his days would be consumed in; and the next account we have is of an honour done him by the king, in sending two priests to him, with a message from him; whereby he tacitly owned him to be a true prophet of the Lord; as indeed he must now be convinced by facts that he was. Princes and people, who slight the ministers of God in time of prosperity, send to them, and are desirous of their assistance in times of distress: saying; as follows:

Inquire, I pray thee, of the Lord for us,.... Or, "seek the Lord now for us" (n); seek the Lord by prayer and supplication for me and my people, for this city and the inhabitants of it; entreat him that he would appear for us, and deliver us out of the hands of the enemy; for this they said in the name of the king that sent them, who knew that the prophet had an interest at the throne of grace, and was a favourite of heaven; and therefore desired him to be an intercessor for them: for Nebuchadnezzar king of Babylon maketh war against us; the same that is elsewhere called Nebuchadnezzar, commonly called by the Greeks Nebuchodonosor; he was now come up to Jerusalem, and was besieging it, as had been predicted: if so be the Lord will deal with us according to all his wondrous works; which he had done in times past for that nation; as by bringing them out of Egypt; driving out the Canaanites before them; delivering them out of the hands of their neighbours, time after time, when oppressed by them; and particularly by destroying the Assyrian army in Hezekiah's time, which was besieging the city of Jerusalem, and causing their king to depart and flee in haste; and their present case being similar to that, it is very likely that that was more especially in view: that he may go up from us; namely, the king of Babylon; that he may rise up, and raise the siege, and depart into his own country, as Sennacherib did. (n) "interroga nunc pro nobis", Vatablus: Pagninus; "inquire nunc", Montanus.

Then said Jeremiah unto them,.... 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.

Thus saith the Lord God of Israel,.... Who had been, still was, and would be, Israel's God, even the God of such who are Israelites indeed; though he should, as he would, give up the present generation to ruin and destruction; they having by their sins forfeited his care and protection of them; and therefore it was in vain to hope for it from this character which they bore: behold, I will turn back the weapons of war that are in your hands; so that they should do no hurt to the enemy, but recoil upon themselves. The meaning is, that they should be useless and unserviceable; that they should neither be defensive to them, nor offensive to their enemies; but rather hurtful to themselves. It seems to suggest, as if they should fall out with one another; and, like the Midianites, turn their swords upon one another, and destroy each other: wherewith ye fight against the king of Babylon, and against the Chaldeans which besiege you without the walls; by shooting arrows at them from within the city; or by sallying out unto them with sword in hand: this, shows that the Chaldean army, under the command of the king of Babylon, was now without the walls of Jerusalem besieging it: and I will assemble them into the midst of this city; either the weapons of war, as Jarchi and others; which the Chaldeans, breaking into the city, should cause to be brought in to them in the middle of the city, and there slay them with them: or rather the Chaldeans, as Kimchi; who, though now without the walls, and which the Jews thought a sufficient security for them; yet should not be long there, but the walls would be broken down, and they should enter the city, and rendezvous their whole army in the midst of it.

And myself will fight against you,.... So far from being entreated to do for them according to his wondrous works in times past, as their friend; that he will set himself against them as their enemy; and sad it is to have God for an enemy: if God be for a people, none can be against them to do them any hurt; but if he is against them, it signifies nothing who is for them: this must be much more terrible to them than the whole Chaldean army, and the king of Babylon at the head of them: with an outstretched hand, and with a strong arm; such as he had used formerly in delivering Israel out of Egypt, but now in delivering them into the hands of their enemies; and out of the reach of such a hand there is no getting; and under the weight of such an arm there is no supporting; see Exodus 6:6; even in anger, and in fury, and in great wrath; because of their sins and iniquities. This heap of words is used to show the greatness of his indignation: this was not the chastisement of a father, but the rebuke of an enemy; not a correction in love, but in hot displeasure; a punishment inflicted in vindictive wrath by a righteous Judge, appearing in a warlike manner.

And I will smite the inhabitants of this city,.... With one or other of his arrows after mentioned: or, "them that abide in this city" (o); that do not go out of it, and surrender themselves to the king of Babylon; see Jeremiah 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. (o) "manentes in hac urbe", Gataker.

And afterwards, saith the Lord God,.... After there should be so great a mortality among men and beasts: I will deliver Zedekiah king of Judah, and his servants; the king himself shall not escape; though he shall not die by the pestilence, or famine, or sword, yet he shall fall into the hands of the Chaldeans, and also "his servants", his courtiers, and counsellors: and the people, and such as are left in this city from the pestilence, from the sword, and from the famine; such of the inhabitants of the city, as well as those at court, that died not by the sword, famine, and pestilence: these should be delivered into the hand of Nebuchadnezzar king of Babylon; who was now with his army without the walls of the city besieging it: and into the hand of their enemies, and into the hand of those that seek their life; the Chaldeans, who were their implacable enemies, and cruel, and whom nothing would satisfy but their lives: he shall smite them with the edge of the sword; that is, Nebuchadnezzar king of Babylon, or, however, the army under his command; for what was done by the one is ascribed to the other: this is to be understood of such that fell into their hands upon taking the city, and who endeavoured to make their escape; see Jeremiah 39:4; he shall not spare them, neither have pity, nor have mercy; they had no regard to rank or figure, to age or sex; the sons of the king were slain before his eyes, and then his eyes were put out; princes were hanged up by the hand; and no compassion shown to old or young, man or maiden; see Jeremiah 52:10. This verse is remarkably long.

And unto the people thou shalt say, thus saith the Lord,.... 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, Deuteronomy 30:15.

He that abideth in this city,.... 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 sallying 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 sallied upon them; whereas it designs 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.

For I have set my face against this city,.... 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, they were so ill deserving of: 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 inhabitants of it: and he shall burn it with fire; as he did, both the house of the Lord in it, 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 Jeremiah 52:13.

set . . . face against--determined to punish (See on Lev 17:10).

By the civil message which the king sent to Jeremiah it appeared that both he and the people began to have a respect for him, which it would have been Jeremiah's policy to make some advantage of for himself; but the reply which God obliges him to make is enough to crush the little respect they begin to have for him, and to exasperate them against him more than ever. Not only the predictions in the foregoing verses, but the prescriptions in these, were provoking; for here, I. He advises the people to surrender and ??desert to the Chaldeans, as the only means left them to save their lives, Jer 21:8-10. This counsel was very displeasing to those who were flattered by their false prophets into a desperate resolution to hold out to the last extremity, trusting to the strength of their walls and the courage of their soldiery to keep out the enemy, or to their foreign aids to raise the siege. The prophet assures them, "The city shall be given into the hand of the king of Babylon, and he shall not only plunder it, but burn it with fire, for God himself hath set his face against this city for evil and not for good, to lay it waste and not to protect it, for evil which shall have no good mixed with it, no mitigation or merciful allay; and therefore, if you would make the best of bad, you must beg quarter of the Chaldeans, and surrender prisoners of war." In vain did Rabshakeh persuade the Jews to do this while they had God for them (Isa 36:16), but it was the best course they could take now that God was against them. Both the law and the prophets had often set before them life and death in another sense - life if they obey the voice of God, death if they persist in disobedience, Deu 30:19. But they had slighted that life which would have made them truly happy, to upbraid them with which the prophet here uses the same expression (Jer 21:8): Behold, I set before you the way of life and the way of death, which denotes not, as that, a fair proposal, but a melancholy dilemma, advising them of two evils to choose the less; and that less evil, a shameful and wretched captivity, is all the life now left for them to propose to themselves. He that abides in the city, and trusts to that to secure him, shall certainly die either by the sword without the walls or famine or pestilence within. But he that can so far bring down his spirit, and quit his vain hopes, as to go out, and fall to the Chaldeans, his life shall be given him for a prey; he shall save his life, but with much difficulty and hazard, as a prey is taken from the mighty. It is an expression like that, He shall be saved, yet so as by fire. He shall escape but very narrowly, or he shall have such surprising joy and satisfaction in escaping with his life from such a universal destruction as shall equal theirs that divide the spoil. They thought to make a prey of the camp of the Chaldeans, as their ancestors did that of the Assyrians (Isa 33:23), but they will be sadly disappointed; if by yielding at discretion they can but save their lives, that is all the prey they must promise themselves. Now one would think this advice from a prophet, in God's name, should have gained some credit with them and been universally followed; but, for aught that appears, there were few or none that took it; so wretchedly were their hearts hardened, to their destruction. II. He advises the king and princes to reform, and make conscience of the duty of their place. Because it was the king that sent the message to him, in the reply there shall be a particular word for the house of the king, not to compliment or court them (that was no part of the prophet's business, no, not when they did him the honour to send to him), but to give them wholesome counsel (Jer 21:11, Jer 21:12): "Execute judgment in the morning; do it carefully and diligently. Those magistrates that would fill up their place with duty had need rise betimes. Do it quickly, and do not delay to do justice upon appeals made to you, and tire out poor petitioners as you have done. Do not lie in your beds in a morning to sleep away the debauch of the night before, nor spend the morning in pampering the body (as those princes, Ecc 10:16), but spend it in the despatch of business. You would be delivered out of the hand of those that distress you, and expect that therein God should do you justice; see then that you do justice to those that apply to you, and deliver them out of the hand of their oppressors, lest my fury go out like fire against you in a particular manner, and you fare worst who think to escape best, because of the evil of your doings." Now, 1. This intimates that it was their neglect to do their duty that brought all this desolation upon the people. It was the evil of their doings that kindled the fire of God's wrath. Thus plainly does he deal even with the house of the king; for those that would have the benefit of a prophet's prayers must thankfully take a prophet's reproofs. 2. This directs them to take the right method for a national reformation. The princes must begin, and set a good example, and then the people will be invited to reform. They must use their power for the punishment of wrong, and then the people will be obliged to reform. He reminds them that they are the house of David, and therefore should tread in his steps, who executed judgment and justice to his people. 3. This gives them some encouragement to hope that there may yet be a lengthening of their tranquillity, Dan 4:27. If any thing will recover their state from the brink of ruin, this will. III. He shows them the vanity of all their hopes so long as they continued unreformed, Jer 21:13, Jer 21:14. Jerusalem is an inhabitant of the valley, guarded with mountains on all sides, which were their natural fortifications, making it difficult for an army to approach them. It is a rock of the plain, which made it difficult for an enemy to undermine them. These advantages of their situation they trusted to more than to the power and promise of God; and, thinking their city by these means to be impregnable, they set the judgments of God at defiance, saying, "Who shall come down against us? None of our neighbours dare make a descent upon us, or, if they do, who shall enter into our habitations?" They had some colour for this confidence; for it appears to have been the sense of all their neighbours that no enemy could force his way into Jerusalem, Lam 4:12. But those are least safe that are most secure. God soon shows the vanity of that challenge, Who shall come down against us? when he says (Jer 21:13), Behold, I am against thee. They had indeed by the wickedness driven God out of their city when he would have tarried with them as a friend; but they could not by their bulwarks keep them out of their city when he came against them as an enemy. If God be for us, who can be against us? But, if he be against us, who can be for us, to stand us in any stead? Nay, he comes against them not as an enemy that may lawfully and with some hope of success be resisted, but as a judge that cannot be resisted; for he says (Jer 21:14), I will punish you, by due course of law, according to the fruit of your doings, that is, according to the merit of them and the direct tendency of them. That shall be brought upon you which is the natural product of sin. Nay, he will not only come with the anger of an enemy and the justice of a judge, but with the force of a consuming fire, which has no compassion, as a judge sometimes has, nor spares any thing combustible that comes in its way. Jerusalem has become a forest, in which God will kindle a fire that shall consume all before it; for our God is himself a consuming fire; and who is able to stand in his sight when once he is angry?

Jeremiah 21:11-12 11. And touching the house of the king of Judah, say, Hear ye the word of the LORD; 11. Et ad domum (vel, palatium) regis Jehudah, Audite sermonem Jehovae: 12. O house of David, thus saith the LORD, Execute judgment in the morning, and deliver him that is spoiled out of the hand of the oppressor, lest my fury go out like fire, and burn that none can quench it, because of the evil of your doings. 12. Domus David, sic dicit Jehova, judicate mane judicium (sunt quidemt duo verba, sed utrunque significat judicare; sensus antem est, judicare mature, et proferre rectum et oequum judicium; postea adjungit speciem unam,) liberate spoliatum e manu oppressoris, ne exeat, tamquam ignis, indignatio mea, et ardeat, et non sit extinguens, a facie malitiae studiorum ipsorum (hoc est, propter malitiam scelerum ipsorum). Now the Prophet tells us that he was sent to the king and his counsellors. Hitherto he has been addressing the king and the whole people indiscriminately; but here a special message is committed to him to be delivered at the palace of the king; and he was to say that judgment was nigh him and his counsellors. But he is not now threatened as before, for there is a condition interposed: he exhorts them to repent, and indirectly promises them pardon, for in vain would he have spoken to them of repentance had he not given them some hopes of pardon and deliverance. He is not yet inconsistent with himself, for though the king was to be driven into exile, he might yet obtain some favor, after having submitted to a paternal correction. Though, then, the Prophet here exhorts the king and his counsellors to repent, he does yet shew that they were not to be wholly free from punishment, and yet he promises some mitigation. [26] And this passage reminds us that we ought not to rush headlong into despair when some great evil is suspended over us, and when God shews that we cannot wholly escape punishment. For there is nothing more unreasonable than that the fear by which God restores us to himself should be the cause of despair, so that we repent not; for though God's wrath be not wholly removed, yet it is a great thing that it is mitigated, which is an alleviation accompanying the evil itself. In short, the Prophet intimates that God's wrath might be alleviated, though not wholly pacified, provided the king and his counsellors began to act rightly and justly. But he mentions the house of David, not for honor's sake, but, on the contrary, by way of reproach; nor does he refer to David, as some unmeaningly assert, because he ruled justly and was a most excellent and upright king; but the Prophet had regard to God's covenant. For we know that they deceived themselves when they thought that they were to be exempt from trouble through a peculiar privilege, because God had chosen that family, and promised that the kingdom would be perpetual. Thus hypocrites appropriate to their own advantage whatever God has promised; and at the same time they boast, though without faith and repentance, that God is bound to them. Such, then, was the presumption of the king and his counsellors; for they who were David's descendants doubted not but that they were exempt from the common lot of men, and that they were, as they say, sacred beings. Hence the Prophet says, in contempt, The house of David! that is, "let these vain boastings now cease, for God will not spare you, though you may a hundred times boast that you are the descendants of David." And at the same time he upbraids them with having become wholly degenerate, for God had made a covenant with David on the condition that he served him faithfully; but his posterity were become perfidious and apostates. Therefore the Prophet brought before them the name of David, in order that he might the more reproach them, because they were become wholly unlike their father, having departed from his piety. Thus saith Jehovah, he adds, Judge ye judgment There was no doubt a great liberty taken by the king and his courtiers in committing plunder, for the Prophet would not have here recommended justice to them had they not wholly neglected what was just and right. As, then, there was no care to administer justice, the Prophet bade them to recognize what was due to God and to his people. But it was a most grievous trial to all the godly to see that the sacred house, in which the living image of God ought to have shone forth brightly, was become a house of spoils, where robbers dwelt, who with impunity plundered all around them. When, therefore, the state of things is in such a disorder that the very judges, whom God has set over his Church, are like robbers, let us know that such a thing happened formerly; nor is there a doubt but that God thus took vengeance on the impiety and wickedness of the people, for he would have never suffered that house to be so contaminated and so filled with so many crimes, had not the people been unworthy of a good and faithful king and of upright counsellors. Let us, then, know that the Prophet exhorted the king and his counsellors to execute justice, because they had forgotten their office, and were become like rapacious wolves. [27] He specifies one act, Free ye the spoiled from the hand of his oppressor Some read, "from the hand of the fraudulent," as though sq, oshek, should mean to oppress by calumny and malice, or by fraudulent means; but it is to be taken otherwise here. Some distinguish between the two words sq, oshek, and gzl, gesal, and say that the first means to retain a deposit or wages, or anything that belongs to another, and that the latter signifies to take a thing by force, to plunder. But this difference, as it appears, is not observed by the Prophet, for he says, "Free ye the plundered or the spoiled." From whose hand? from "the hand of the oppressor." As, then, these two words correspond, I doubt not but that gzl, gesal, means both to take by force and to plunder; and that though sq, oshek, means often fraudulently to oppress, yet not always. However this may be, God intimates that neither the king nor his counsellors had any care for the poor, so as to repress violence, and robbery, and plunder. Then the very judges themselves were the associates of robbers, for they allowed them with impunity to rob and plunder without affording any aid to helpless men when they were thus wickedly harassed. There is, however, no doubt but that God would have them to perform their duties towards all, both rich and poor, without exception; but as injustice in this particular was especially seen, this is the reason why by stating a part for the whole he specified only one thing. [28] He then adds, Lest my indignation go forth like fire, and burn, and there be none to extinguish it Here the Prophet intimates, that except the king and his courtiers repented, it was all over with them. There is then a contrast to be understood here between that paternal correction of which he had spoken, and the destruction of which the Prophet now speaks. God's indignation had been already kindled, nor could it be immediately extinguished; and though they had to suffer, yet the issue would have been happy and according to their wishes: but he here declares that there would be an irreconcilable war with God, except they labored to return to his favor. He adds, On account of the wickedness of their doings There is here a change of person, except we read km, cam, "you;" but this sort of change often occurs in Scripture. The Prophet, after having addressed them, says now, "on account of the wickedness of their doings," as though having finished his discourse, he spoke of them as being absent, or as though God, after having given orders to his Prophet, then added, "I denounce this on them, because they have so deserved." Footnotes: [26] The verb "thou shalt say," or "say," at the beginning of verse 8, is to be understood here, "say also to the house," etc. So the Vulg. connects the sentence, and also the Targ. But the Sept., Syr., and the Arab. put the word "house" in the vocative case -- "O house of the king of Judah, hear the word of the Lord." More consistent with the original is the former construction. -- Ed. [27] The correct rendering is, "The right defend ye in the morning." The common meaning of dvn is to defend, to vindicate, to plead for, or contend for: it means, also, to rule with authority. It is rendered often in our version to judge, while it ought to be to defend. See Genesis 30:6; Psalm 1:4; Psalm 135:14. "In the morning" may be taken literally or figuratively. The morning was the time observed by good judges to decide matters of judgment: in corrupt times the judges or princes spent the morning in drinking. See Ecclesiastes 10:16. Thus the judges are here required to reassume the ancient practice of deciding causes in the morning. See Exodus 18:13. The phrase, "in the morning," means also to do a thing, promptly, fully, and diligently. The very same words are used in Psalm 101:8, and rendered in our version "early," only the word for morning is in the plural number -- "in the mornings," literally. Then, if taken figuratively, the phrase means -- promptly, carefully, diligently -- "Defend carefully the right." The version of Blayney is singular, but inadmissible -- "Judge ye, searching out right." There is no instance of the verb dvn being used intransitively, and "in the morning" is given by all the Versions and the Targ. -- Ed [28] This sentence is as follows, -- "And rescue the plundered from the hand of the violent," or him who uses violence. The Vulg. alone has "calumniator" for the last word, which is wholly improper; "who wrongs him" is the Sept.; "who oppresses him" is the Syr. and Arab. The word means to oppress by force or violence. -- Ed. PRAYER Grant, Almighty God, that as we cease not, by new crimes, daily to kindle thy wrath, we may not proceed to obstinacy or contempt; and since it is good for us to be chastised by thine hand, grant that we may resignedly submit to thy scourges, and allow thee to act the part of a Father towards us, in restoring us to the right way, and never cease to hope in thee, even when thou seemest to be angry with us; but may our hope regard that issue which thou promisest, even that evils themselves shall be an aid to our salvation, until having gone through all the miseries of the present life, we shall come into that blessed rest which thine only-begotten Son has procured for us. -- Amen.

house of David--the royal family and all in office about the king. He calls them so, because it was the greater disgrace that they had so degenerated from the piety of their forefather, David; and to repress their glorying in their descent from him, as if they were therefore inviolable; but God will not spare them as apostates. in the morning--alluding to the time of dispensing justice (Job 24:17; Psa 101:8); but the sense is mainly proverbial, for "with promptness" (Psa 90:14; Psa 143:8). MAURER translates, "every morning." lest my fury . . . like fire--Already it was kindled, and the decree of God gone forth against the city (Jer 21:4-5), but the king and his house may yet be preserved by repentance and reformation. God urges to righteousness, not as if they can thereby escape punishment wholly, but as the condition of a mitigation of it.

Jeremiah 21:13-14 13. Behold, I am against thee, O inhabitant of the valley, and rock of in the plain, saith the LORD; which say, Who shall come down against us? or who shall enter into our habitations? 13. Ecce ego contra to, quae habitas in valle, petra in planitie (vel, patrae planitiei, alii vertunt) dicit Jehova; qui dicitis, Quis descendet contra nos? et quis ingrediatur habitacula nostra? l4. But I will punish you according to the fruit of your doings, saith the LORD: and I will kindle a fire in the forest thereof, and it shall devour all things round about it. 14. Et visitabo super vos secundum fructum studiorum vestrorum, dicit Jehova; et accendam ignem in sylva ejus, et consumet quiequid est in circuitu ejus. Though the whole nation was corrupt in the time of the Prophet, yet Jerusalem was the head and seat of all evils, especially as there was there more licentiousness; and then they thought that the Prophets had no liberty there, as though the citizens were, by a peculiar privilege, exempt from all reproof; and, lastly, the very situation of the city gave them courage, for when they regarded the height of their walls, their towers, and fortresses, they thought themselves beyond the reach of danger. Hence was the security which the Prophet now condemns; and, therefore, he calls it the inhabitant of the valley Jerusalem, we know, was situated on small hills: the Mount Sion had two tops; and then there were hills contiguous, especially towards Lebanon; there was, however, a plain on every side. And then if we except Mount Sion, Jerusalem was in a valley; for it was surrounded, we know, by mountains. There were mountains around it, as it is said in Psalm 125:2. Now, its very situation gave confidence to the citizens, as access to it was difficult. They, therefore, thought that enemies could not come into that valley, which kept them inclosed, as in a fortified place. This is the reason why the Prophet called not the city by its own name, but said that it dwelt in the valley; and afterwards he called it a rock in the plain; for ysr, isher, is straight, and hence mysvr, mishur, means a level ground. The whole region was then a continued plain as far as the mountains. Jerusalem itself had also, as we have said, its small hills; it was therefore, as it were, a rock in a Plain [29] We now see for what purpose the Prophet used this circumlocution, even because the Jews gloried in the position of their city, as though it was impregnable; and also, because the vicinity of the mountains, as well as the plain, gave them great advantages. And we know how disposed men are to take to a false security when there is apparently no danger; but on the contrary, they think of various defences and aids from which they expect to derive help. It is, therefore, this false boasting that the Prophet condemns, when he calls Jerusalem the inhabitant of the valley, and then says, that it was a rock in the plain What follows makes this more clear, Who say, Who shall come down against us? and, Who shall enter into our habitations? The verb ycht, ichet, some take in the sense of tearing, "Who shall make a breach on us?" They derive the word from chtt, chetat; but it is rather from ncht, nechat, to descend; for the first meaning would be too strained. The Prophet speaks according to the opinion of the people, who thought themselves sufficiently fortified against all the attacks of their enemies. It may have been, indeed, that they did not speak thus openly; but the Prophet had regard to the hidden thoughts of their hearts, when he ascribed to them this boasting, -- that they dwelt in an impregnable place, as the access to it was formidable; for they spoke boldly, "Who shall descend to us? [30] who will enter our houses?" as though they had their nest in the clouds. They intimated that their state would be safe, because their enemies would not dare to come nigh them, or would be disgracefully repelled if they dared, as it would be enough for them to close their gates. But God, on the contrary, says, Behold I will come to thee, or against thee, and will visit thee. There is, indeed, a change of number; for he says, I will visit you, for he had begun by saying, "Ye who say," h'mrym, eamrim. I will visit upon you, he says, the fruit of your doings; that is, "I will deal with you according to what you have done, as your works deserve." Merit is to be taken for reward. Then God threatens that he would render to the Jews what they merited, because they had not ceased to provoke his wrath. He adds, lastly, I will kindle a fire in its forest Some take "forest" metaphorically for the neighboring towns; but this seems foreign to the Prophet's meaning. I do not, indeed, deny but that there is a metaphor in the words; but then the word forest is not to be applied to towns and villages, but to the buildings of the city itself, according to a mode of speaking elsewhere used by the Prophets. As their houses were built of a large quantity of wood, of tall and most choice trees, the Prophet compares this mass of wood to a forest. We may, however, give a simpler explanation, and I know not whether it be more suitable that the Prophet points out Lebanon. He then means by the forest of the city the trees of Lebanon, which we know were particularly fine, for their loftiness were everywhere known; and we know also that they were very large. As, then, a part of their false glory was Mount Lebanon, the Prophet distinctly intimates that it would serve as a help to burn the city itself; for when God burned Jerusalem, he would take from the vicinity materials for the purpose. [31] Now, as we understand the meaning of the Prophet, let us learn how to apply this passage. We have said elsewhere that nothing is more hateful to God than false confidence; when men, relying on their own resources, promise to themselves a happy and a safe condition, they become torpid in their own security. Thus it comes, that they despise God, and never flee to him; they scorn his judgments, and at length are carried away by a mad impulse to every kind of insolence. This is the reason why the Prophets so often and so sharply reprove secure men, for they become presumptuous towards God when they are touched by no regard for him, and with no fear of him. They then not only dishonor God by transferring the hope of their safety to mere means or such helps as they foolishly depend on, but they also think that they are not under the authority of God. Hence it is, that they promise themselves impunity, and thus become wholly hardened in their sins. Now follows -- Footnotes: [29] Of all explanations of this passage, this is the most satisfactory. Mount Sion was surrounded by a valley, and that valley by contiguous mountains. The city, therefore, was a valley with a rock or a mountain in the midst, called here the rock of the level ground. The sentence may, indeed, be thus rendered, "The inhabitant of the valley of the rock of the level ground." "The valley of the rock" means, in this case, the valley around the rock or the mountain; then the valley is farther designated as the level ground. The Versions vary; that of Sept. is, "who inhabitest the valley of Sor, the plain;" the Vulg., "the inhabitress of the solid valley and of the plain;" the Syr., "who dwellest in valleys, who hast a large plain;" and the Targ., "who dwellest in strength, in fortified cities." The nearest to the original is the Sept. version; which has been followed by Venema, who thought that there was a valley called Sor in Jerusalem, which, from its situation, was the most secure part of the city: hence the word "descend," in the following sentence. Blayney's version is, "O thou inhabitant of the levelled hollow of a rock." He considered that Mount Sion is meant, the residence of the house of David, and so called, because the top was levelled. Then he rendered the following sentence, "Who shall make a breach on us?" But the difficulty is to understand "the levelled hollow," and how to make the original to bear such a rendering. Doubtless, the version of Calvin or that of Venema, which is not very different, is the best. -- Ed. [30] The Sept. and Arab. are, "Who will alarm us?" the Vulg., "Who will smite us?" Syr., "Who can come against us?" and the Targ., "Who will descend against us?" The verb chtt, is intransitive, and if it be here in Hiphil, it will not admit of the preposition l, which comes here after it. This sufficiently proves that it is ncht, to come down, to descend, which requires this very preposition. See Psalm 38:2. This being clearly the case, the view of Blayney, as to "the levelled hollow of a rock," must be wrong, for to "descend" into Mount Sion, would be no suitable expression. -- Ed [31] "The Word forest' is often metaphorically taken for a city in the prophetical writings, because its stately buildings, or its principal inhabitants, resemble tall cedars standing in their several ranks. See Jeremiah 22:7; Isaiah 37:24; Ezekiel 20:46; Zecheriah. 11:1." -- Lowth.

inhabitant of the valley, and rock of the plain--Jerusalem personified; situated for the most part on hills, with valleys at the bottom of them, as the valley of Hinnom, &c.; and beyond the valleys and mountains again, a position most fortified by nature, whence the inhabitants fancied themselves beyond the reach of enemies; but since God is "against" them, their position will avail nothing for them. The "valley" between Mount Zion and Moriah is called Tyropœon. ROBINSON takes, "rock of the plain" as Mount Zion, on which is a level tract of some extent. It is appropriately here referred to, being the site of the royal residence of the "house of David," addressed (Jer 21:12).

fruit of your doings-- (Pro 1:31; Isa 3:10-11). forest thereof--namely of your city, taken from Jer 21:13. "Forest" refers to the dense mass of houses built of cedar, &c., brought from Lebanon (Jer 22:7; Jer 52:13; Kg2 25:9). Belonging to an earlier period than the twenty-first chapter, namely, the reigns of Shallum or Jehoahaz, Jehoiakim, and Jeconiah (Jer 22:10, Jer 22:13, Jer 22:20). Jeremiah often groups his prophecies, not by chronological order, but by similarity of subjects; thus Jer 22:3 corresponds to Jer 21:12. GROTIUS thinks that Jeremiah here repeats to Zedekiah what he had announced to that king's predecessors formerly (namely, his brother and brother's son), of a similar bearing, and which had since come to pass; a warning to Zedekiah. Probably, in arranging his prophecies they were grouped for the first time in the present order, designed by the Holy Spirit to set forth the series of kings of Judah, all four alike, failing in "righteousness," followed at last by the "King," a righteous Branch raised unto David, in the house of Judah, "the Lord our righteousness" (Jer 23:6). The unrighteousness of Zedekiah suggested the review of his predecessors' failure in the same respects, and consequent punishment, which ought to have warned him, but did not. Next: Jeremiah Chapter 22

And touching the house of the king of Judah, say,.... Or "to the house of the king of Judah" (p); that is, his palace, as Calvin understands it; go to it, and there say as follows, as in Jeremiah 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 a reformation, some hope of pardon and salvation is yet given. The Syriac version joins this clause to Jeremiah 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. (p) "domui regis", Pagninus, Montanus, Tigurine version, Schmidt.

O house of David, thus saith the Lord,.... This appellation is made use of to put them in mind of their descent, and to observe to them how much it became them to follow the example of so illustrious an ancestor, from whom they had the honour to descend; by doing judgment and justice as he did, 2 Samuel 8:15; or, otherwise, their being his seed would not secure them from ruin and destruction: execute judgment in the morning; be at it early, and dispatch it speedily; show a hearty regard for it; prefer it to eating and drinking; and do not delay it to the prejudice of persons concerned. The power of judgment with the Jews belonged to the king; he was supreme judge in their courts; they judged, and were judged, the Jews say (q); by whom judgment was executed in a morning, and not in any other part of the day; and the case judged ought, as they say, to be as clear as the morning (r): and deliver him that is spoiled out of the hand of the oppressor; that had anything taken from him by force or fraud; that was either robbed or cheated of his substance; or was refused what he had lent to or entrusted another with; or was by any ways and means wronged and injured by another in his person or property. This suggests that things of this kind were not done, and were the reason why the Lord would deliver them up into the hands of their enemies, or cause his judgments to fall upon them: lest my fury go out like fire, and burn that none can quench it; or put a stop to it, by all their prayers and entreaties, or by all that they can say or do: because of the evil of your doings; it is a sad thing when princes set bad examples; it is highly provoking to God, whose deputies they are; and it becomes them to begin a reformation, and lead it on, or they cannot expect safety for themselves and their people. (q) T. Bab. Sanhedrin, fol. 19. 1.((r) Ib. fol. 7. 2.

Behold, I am against thee,.... Or, "behold, I unto thee" (s); to be supplied either thus, "behold, I say unto thee" (t); what follows; and therefore take notice of it, attend unto it: or, "behold, I come unto thee" (u); who bid defiance to all their enemies to come near them, as in the latter part of the verse. The Targum is, "lo, I send my fury against thee;'' and the phrase denotes the Lord's opposition to them; his setting himself against them, and coming out unto them in his great wrath: O inhabitant of the valley, and rock of the plain, saith the Lord; a description of Jerusalem; between the lower and higher part of which lay a valley, called Tyropaeon, which divided the two hills, on which the city was built (w); yea, the whole city was on high, on a rock, and around it a valley or plain; and because it was built upon a rock, and fortified with hills and mountains, the inhabitants of it thought themselves safe and secure, and even impregnable; hence it follows: which say, who shall come down against us? who shall enter into our habitations? who of our neighbours dare to make a descent upon us? or are so weak and foolish as to attempt to break through our fortifications, natural and artificial, and enter into our houses, and take away our persons, and spoil us of our goods? we defy them. (s) "ecce ego ad te", Munster, Montanus. (t) "Ecce tibi dico", Strigelius; so Luther. (u) "Ecce ad te venio", Pagninus; so Kimchi. (w) Joseph. de Bello Jud. l. 5. c. 4. sect. 1.

But I will punish you according to the fruit of your doings, saith the Lord,.... The situation of their city, and the strength of its fortifications, however sufficient they might be thought to keep out an enemy from annoying them; yet it was impossible to hinder the Lord's coming among them, as he here threatens to do; and "visit" them, as the word signifies, in a way of wrath and justice, according to the demerit of their sins, expressed by "the fruit of their doings"; their punishment was the reward of their unrighteousness, the effect of their sinful practices; and, though this was dreadful and terrible, they could not but own it was just and equitable: and I will kindle a fire in the forest thereof; not in the forest of Lebanon, but in the city of Jerusalem; whose houses stood as thick as trees in a forest, and which many of them, at least the most stately, might be built or ceiled with cedars from Mount Lebanon and its forest; though some understand this of the cities and towns about Jerusalem; and so the Targum renders it, "in its cities"; and the Syriac version, "its towns"; but these seem rather meant in the following clause: and it shall devour all things round about it; the mountains and trees upon them, the cities and towns adjacent.

Jeremiah 22:1-3 1. Thus saith the LORD; Go down to the house of the king of Judah, and speak there this word, 1. Sic dicit Jehova, Descende in domum regis Jehudah, et loquere illic ser-monem hunc, 2. And say, Hear the word of the LORD, O king of Judah, that sittest upon the throne of David, thou, and thy servants, and thy people that enter in by these gates: 2. Et dices, Audi sermonem Jehova, rex Jehudah, qui sedes super solium Davidis, tu et servi tui, et populus tuus qui ingredimini per portas has: 3. Thus saith the LORD, Execute ye judgment and righteousness, and deliver the spoiled out of the hand of the oppressor: and do no wrong, do no violence to the stranger, the fatherless, nor the widow, neither shed innocent blood in this place. 3. Sic dicit Jehova, Facite judicium et justitiam, et eripite spoliatum e manu oppressoris; peregrinum, pupilum, et viduam ne fraudetis (Hieronymus hoc verbum ubique vertit, contristari, vel, tristitia afficere; significat autem potius inferre violentiam, aut fraudulenter nocere;) ne violentiam exerceatis (alii vertunt, rsmcht l', et sanguinem innocentem ne fundatis in loco isto. The Prophet is again bidden to reprove the king and his counsellors; but the exhortation is at the same time extended to the whole people. It was necessary to begin with the head, that the common people might know that it was not a matter to be trifled with, as God would not spare, no, not even the king himself, and his courtiers; for a greater terror seized the lower orders, when they saw the highest laid prostrate. That what is here taught might then penetrate more effectually into the hearts of all, the Prophet is bid to address the king himself and his courtiers: he is afterwards bidden to include also the whole body of the people. And hence it appears, that there was some hope of favor yet remaining, provided the king and the whole people received the admonitions of the Prophet; provided their repentance and conversion were sincere, God was still ready to forgive them. We must at the same time observe, as I have already said, that they could not escape the calamity that was at hand; but exile would have been much milder, and also their return would have been more certain, and they would have found in various ways that they had not been rejected by God, though for a time chastised. As then we now say, that a hope of pardon was set before them, this is not to be so understood as that they could avert the destruction of the city; for it had once for all been determined by God to drive the people into a temporary exile, and also to put all end for a time to their sacrifices; for this dreadful desolation was to be a proof that the people had been extremely ungrateful to God, and especially that their obstinacy could not be endured in having so long despised the Prophets and the commands of God. However the hope of mitigation as to their punishment was given them, provided they were touched by a right feeling, so as to endeavor to return into favor with God. But as Jeremiah effected nothing by so many admonitions, they were rendered more inexcusable. We now see the design of what is here said, even that the Jews, having been so often proved guilty, might cease to complain that they suffered anything undeservedly; for they had been often admonished, yea, almost in numberless instances, and God had offered mercy, provided they were reclaimable. I come now to the words -- Thus saith Jehovah, Go down [32] to the house of the king We see that the Prophet was endued with so great a courage that the dignity of the king's name did not daunt him, so as to prevent him to perform what was commanded him. We have seen elsewhere similar instances; but whenever such cases occur, they deserve to be noticed. First, the servants of God ought boldly to discharge their office, and not to flatter the great and the rich, nor remit anything of their own authority when they meet with dignity and greatness. Secondly, let those who seem to be more eminent than others learn, that whatever eminence they may possess cannot avail them, but that they ought to submit to prophetic instruction. We have before seen that the Prophet was sent to reprove and rebuke even the highest, and to shew no respect of persons. (Jeremiah 1:10.) So now, here he shews that he had, as it were, the whole world under his feet, for in executing his office, he reproved the king himself and all his princes. But he speaks of the king as sitting on the throne of David; but not, as I have already said, for the sake of honor, but for the purpose of enhancing his guilt; for he occupied a sacred throne, of which he was wholly unworthy. For though God is said to sit in the midst of the gods, because by him kings rule, we yet know that the throne of David was more eminent than any other; for it was a priestly kingdom and a type of that celestial kingdom which was afterwards fully revealed in Christ. As, then, the kings of Judah, the descendants of David, were types of Christ, less tolerable was their impiety, when, unmindful of their vocation, they had departed from the piety of their father David and became wholly degenerated. So the Prophet, by mentioning the house of Israel and the house of Jacob, no doubt condemned the Jews, because they had become unlike the holy patriarch. We now, then, understand the object of the Prophet when he says, "Hear the word of Jehovah, thou king of Judah, who sittest on the throne of David." But that his reproof might have its just weight, the Prophet carefully shews that he brought nothing but what had been committed to him from above; this is the reason why he repeats, thou shalt say, "Thus saith Jehovah, Go down, speak, and say." From the king he comes to the courtiers, and from them to the whole people. Thou, he says, and thy servants; by the king's servants the Scripture means, all those ministers who were his counsellors, who were appointed to administer justice and who exercised authority. But we must notice, that at last he addresses the whole people. We hence see that what he taught belonged in common to all, though he began with the king and his counsellors, that the common people might not think that they would be unpunished if they despised the doctrine to which even kings were to submit. He says, first, Do judgment and justice This belonged especially to the king and his judges and governors; for private individuals, we know, had no power to protect their property; for though every one ought to resist wrongs and evil doings, yet this was the special duty of the judges whom God had armed with the sword for this purpose. To do judgment, means to render to every one according to his right; but when the two words, judgment and justice, are connected together, by justice we are to understand equity, so that every one has his own right; and by judgment is to be understood the execution of due punishment; for it is not enough for the judge to decide what is right, except he restrains the wicked when they audaciously resist. To do judgment, then, is to defend the weak and the innocent, as it were, with an armed hand. [33] He then adds, Rescue the spoiled from the hand of the oppressor He repeats what we observed in the last chapter; and here under one thing he includes the duty of judges, even that they are ever to oppose what is wrong and to check the audacity of the wicked, for they can never be induced willingly to conduct themselves with moderation and quietness. As, then, they are to be restrained by force, he says, "Rescue the spoiled from the hand of the oppressor." Of the word gzvl, gesul, we have spoken before; but by this form of speaking God intimates that it is not enough for the judge to abstain from tyranny and cruelty, and not to stimulate the wicked nor favor them, except he also acknowledges that he has been appointed by God for this end -- to rescue the spoiled from the hand of the oppressor, and not to hesitate to face hatred and danger in the discharge of his office. The Prophet now adds other things which he had not mentioned in the preceding chapter; defraud not, [34] he says, the stranger and the orphan and the widow It is what is often said in Scripture, that it is not right to defraud any one; for God would exempt all from wrong, and not only strangers, orphans, and widows; but as orphans have no knowledge or wisdom, they are exposed, as it were, to plunder; and also widows, because they are in themselves helpless; and strangers, because they have no friends to undertake their cause; hence God, in an especial mannel, requires a regard to be had to strangers, orphans, and widows. There is also another reason; for when their right is rendered to strangers, orphans, and widows, equity no doubt shines forth more conspicuously. When any one brings friends with him, and employs them in the defense of his cause, the judge is thereby influenced; and he who is a native will have his relations and neighbors to support his cause; and he who is rich and possessing power will also influence the judge, so that he dares not do anything notoriously wrong; but when the stranger, or the orphan, or the widow comes before the judge, he can with impunity oppress them all. Hence if he judges rightly, it is no doubt a conspicuous proof of his integrity and uprightness. This, then, is the reason why God everywhere enumerates these cases when he speaks of right and equitable judgments. He further adds, Exercise no violence, nor shed innocent blood in this place These things also were matters belonging to the judges. But it was a horribly monstrous thing for the throne of David to have been so defiled as to have become, as it were, a den of robbers. Wherever there is any pretense to justice, there ought to be there some fear or shame; but as we have said, that tribunal was in a peculiar manner sacred to God. As, then, the king and his counsellors were become like robbers, and as they so occupied the throne of David that all impiety prevailed, and they hesitated not to plunder on every side, as though they lived in a house of plunder; this was, as I have said, a sad and shameful spectacle. [35] But we ought the more carefully to notice this passage, that we may learn to strengthen ourselves against bad examples, lest the impiety of men should overturn our faith; when we see in God's Church things in such a disorder, that those who glory in the name of God are become like robbers, we must beware lest we become, on this account, alienated from true religion. We must, indeed, detest such monsters, but we must take care lest God's word, through men's wickedness, should lose its value in our esteem. We ought, then, to remember the admonition of Christ, to hear the Scribes and Pharisees who sat in Moses' seat. (Matthew 23:2.) Thus it behoved the Jews to venerate that royal throne, on which God had inscribed certain marks of his glory. Though they saw that it was polluted by the crimes and evil deeds of men, yet they ought to have retained some regard for it on account of that expression, "This is my rest for ever." But we yet see that the king was sharply and severely reproved, as he deserved. Hence most foolishly does the Pope at the present day seek to exempt himself from all reproof, because he occupies the apostolic throne. [36] Were we to grant what is claimed, (though that is frivolous and childish,) that the Roman throne is apostolic, (which I think has never been occupied by Peter,) surely the throne of David was much more venerable than the chair of Peter? and yet the descendants of David who succeeded him, being types and representatives of Christ, were not on that account, as we here see, exempt from reproof. It might, however, be asked, why the Prophet said that he was sent to the whole people, when his doctrine was addressed only to the king and the public judges? for it belonged not to the people or to private individuals. But I have said already that it was easy for the common …

Jehoiakim is meant here especially: he, by oppression, levied the tribute imposed on him by Pharaoh-necho, king of Egypt (Ch2 36:3), and taxed his people, and took their labor without pay, to build gorgeous palaces for himself (Jer 22:13-17), and shed innocent blood, for example, that of Urijah the prophet (Jer 26:20-24; Kg2 23:35; Kg2 24:4).

Jeremiah 22:4-5 4. For if ye do this thing indeed, then shall there enter in by the gates of this house kings sitting upon the throne of David, riding in chariots and on horses, he, and his servants, and his people. 4. Quid si faciendo feceritis (alii vertunt, quin potius faciendo faciatis) ser-monem hunc (hoc est, obediatis sermoni huic,) et ingrediemini per portas domus hujus, reges sedentes pro Davide (vel, Davidi) super solium ejus, insidentes currui et equis, ipse, rex, et servi ejus et populus ejus. 5. But if ye will not hear these words, I swear by myself, saith the LORD, that this house shall become a desolation. 5. Quod si non obedieritis sermonibus istis, in me (hoc est, per me) juravi, dicit Jehova, quod in solitudinem (aut, vastitatem) erit domus haec. The Prophet expresses more clearly what I have already stated, that if the Jews from the heart repented, there was yet a place for mercy; for he promises them that God would be reconcilable, if they sought to be reconciled to him; he allures them to repentance by words of kindness. We may, indeed, read ky'm, kiam, as one word, and render it, "But rather;" but I follow others who give this version, For if by doing ye will do this word, then ye shall enter in, etc.; and thus they turn the copulative into an adverb of time, which is often the case. [37] Still the other meaning is not unsuitable, when the future verb, tsv, toshu, is taken in a hortative sense; for we know that the future tense in Hebrew is often to be understood as an imperative. As to the general meaning, there is not much difference; for what the Prophet designed to shew was this, that God would be reconciled to the Jews, if they were not wholly disobedient. "Only," he says, "obey my word, and your safety shall be secured." Not that impunity was to be expected, as I have said before, but, as they would have found, their reconciliation to God would not have been in vain, for their punishment would have been mitigated; in that case their exile would have been rendered more endurable, for God would have doubtless made their adversaries kind to them; in short, mercy would have been shewn to them in many ways. Moreover, the Prophet shews that he called them not in vain to repent; for he sets before them God's favor in mitigating their punishment. And he adds, Ye shall enter through the gates of this house, both your kings and their counsellors; but the number is afterwards changed, he, that is, every king. [38] The Prophet, seems, at the first view, to have retracted what he had said respecting exile; but the two things are to be connected together, that there was some hope remaining, if the Jews accepted the favor of God, and then that the punishment, once decreed, was to be borne by them. These two things do not disagree. For God had resolved to drive the Jews into exile; but all Judea would not doubtless have been reduced to solitude, as that happened through their irreclaimable obstinacy, according to what we read at the end of this Book; for they might have otherwise dwelt still in their own country. This is one thing; and then their condition after their exile would have been better and far more happy. But even at that time, the crown was trodden under foot, and all the dignity and power of the family of David were nearly abolished. When, therefore, the Prophet says, "Enter shall kings in chariots and on horses," and also "the people and he and his counsellors, through the gates of this city;" he does not mean that they would so escape as that God would not chastise them for their sins, as he had declared, but that there would still be some form of a kingdom, and that exile would be short, and also that there would be at length a restoration, so that the descendants of David would return to their former state, and that the city itself would be restored so as to abound in wealth as in all other blessings. Such is the promise. The Prophet further adds what would otherwise take place, If they will not hear, this place shall become a desolation. But this threatening shall be considered tomorrow. Footnotes: [37] The Vulg., the Syr., and the Targum omit the v before "enter:" but it has often the meaning of then, especially when preceded, as here, by the conditional particle if. -- Ed [38] The verse may be rendered thus, -- 4. For if doing ye shall do this word, Then come through the gates of this house Shall kings, sitting for David on his throne, Who shall ride in a chariot and on horses, He, and his servant, and his people. The "sitting" belongs to the kings, but "riding" to the king, his servant, and his people. As "he" is in the singular number, so "the servant" is, though both are pluralized by the Sept., the Vulg., and the Arab., and indeed, the "servant" by the Syr. And the Targ. But the Hebrew is as rendered above, as to the word "chariot," and "servant;" it is the idiom of the language. -- Ed. PRAYER Grant, Almighty God, that as thou hast been pleased to erect the throne of thy Son among us, we may suffer ourselves to be ruled by him, and not falsely boast that we are his people, but really prove that we truly and from the heart confess him as our King, that he may also so defend us through the whole course of life against all the assaults of our enemies, that we, ever relying on thine aid, and possessing our souls in patience, may at length be translated into that blessed glory and rest, which he has purchased for us by his own blood: -- Amen.

upon the throne of David--literally, "or David on his throne" (see on Jer 13:13). This verse is repeated substantially from Jer 17:25. his servants--so the Keri. But Chetib, singular, "his servant;" that is, distributively, "each with his servants;" Jer 17:25, "their princes."

I swear by myself-- (Heb 6:13, Heb 6:17). God swears because it seemed to them incredible that the family of David should be cast off. this house--the king's, where Jeremiah spake (Jer 22:4).

Thus saith the Lord, go down to the house of the king of Judah,.... 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 whence 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" (x); so he said to me years ago; which agrees with what is now delivered. (x) "haec dixit", Grotius; "sic dixit", Schmidt.

And say, hear the word of the Lord, O king of Judah,.... 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, so to do: 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 privy 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, upon business, with their suits, and to have their causes heard and tried.

Thus saith the Lord, execute ye judgment and righteousness,.... 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, Jeremiah 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 Gill on Jeremiah 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 vicegerents, as kings and civil magistrates are, 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 per tons is a 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; see Jeremiah 22:17.

For if ye do this thing indeed,.... Or, "in doing do this word" (y); 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 splendour, 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 his attendants; some on one, and some on another, when they went out or came in; see Jeremiah 17:25. (y) "si namque faciendo feceritis verbum hoc", Montanus, Schmidt.

But if ye will not hear these words,.... 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, Hebrews 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.

Here we have, I. Orders given to Jeremiah to go and preach before the king. In the foregoing chapter we are told that Zedekiah sent messengers to the prophet, but here the prophet is bidden to go, in his own proper person, to the house of the king, and demand his attention to the word of the King of kings (Jer 22:2): Hear the word of the Lord, O king of Judah! Subjects must own that where the word of the king is there is power over them, but kings must own that where the word of the Lord is there is power over them. The king of Judah is here spoken to as sitting upon the throne of David, who was a man after God's own heart, as holding his dignity and power by the covenant made with David; let him therefore conform to his example, that he may have the benefit of the promises made to him. With the king his servants are spoken to, because a good government depends upon a good ministry as well as a good king. II. Instructions given him what to preach. 1. He must tell them what was their duty, what was the good which the Lord their God required of them, Jer 22:3. They must take care, (1.) That they do all the good they can with the power they have. They must do justice in defence of those that were injured, and must deliver the spoiled out of the hand of their oppressors. This was the duty of their place, Psa 82:3. Herein they must be ministers of God for good. (2.) That they do no hurt with it, no wrong, no violence. That is the greatest wrong and violence which is done under colour of law and justice, and by those whose business it is to punish and protect from wrong and violence. They must do no wrong to the stranger, fatherless, and widow; for these God does in a particular matter patronise and take under his tuition, Exo 22:21, Exo 22:22. 2. He must assure them that the faithful discharge of their duty would advance and secure their prosperity, Jer 22:4. There shall then be a succession of kings, an uninterrupted succession, upon the throne of David and of his line, these enjoying a perfect tranquillity, and living in great state and dignity, riding in chariots and on horses, as before, Jer 17:25. Note, the most effectual way to preserve the dignity of the government is to do the duty of it. 3. He must likewise assure them that the iniquity of their family, if they persisted in it, would be the ruin of their family, though it was a royal family (Jer 22:5): If you will not hear, will not obey, this house shall become a desolation, the palace of the kings of Judah shall fare no better than other habitations in Jerusalem. Sin has often been the ruin of royal palaces, though ever so stately, ever so strong. This sentence is ratified by an oath: I swear by myself (and God can swear by no greater, Heb 6:13) that this house shall be laid in ruins. Note, Sin will be the ruin of the houses of princes as well as of mean men. 4. He must show how fatal their wickedness would be to their kingdom as well as to themselves, to Jerusalem especially, the royal city, Jer 22:6-9. (1.) It is confessed that Judah and Jerusalem had been valuable in God's eyes and considerable in their own: thou art Gilead unto me and the head of Lebanon. Their lot was cast in a place that was rich and pleasant as Gilead; Zion was a stronghold, as stately as Lebanon: this they trusted to as their security. But, (2.) This shall not protect them; the country that is now fruitful as Gilead shall be made a wilderness. The cities that are now strong as Lebanon shall be cities not inhabited; and, when the country is laid waste, the cities must be dispeopled. See how easily God's judgments can ruin a nation, and how certainly sin will do it. When this desolating work is to be done, [1.] There shall be those that shall do it effectually (Jer 22:7): "I will prepare destroyers against thee; I will sanctify them" (so the word is); "I will appoint them to this service and use them in it." Note, When destruction is designed destroyers are prepared, and perhaps are in the preparing, and things are working towards the designed destruction, and are getting ready for it, long before. And who can contend with destroyers of God's preparing? They shall destroy cities as easily as men fell trees in a forest: They shall cut down thy choice cedars; and yet, when they are down, shall value them no more than thorns and briers; they shall cast them into the fire, for their choicest cedars have become rotten ones and good for nothing else. [2.] There shall be those who shall be ready to justify God in the doing of it (Jer 22:8, Jer 22:9); persons of many nations, when they pass by the ruins of this city in their travels, will ask, "Wherefore hath the Lord done thus unto this city? How came so strong a city to be overpowered? so rich a city to be impoverished? so populous a city to be depopulated? so holy a city to be profaned? and a city that had been so dear to God to be abandoned by him?" The reason is so obvious that it shall be ready in every man's mouth. Ask those that go by the way, Job 21:29. Ask the next man you meet, and he will tell you it was because they changed their gods, which other nations never used to do. They forsook the covenant of Jehovah their own God, revolted from their allegiance to him and from the duty which their covenant with him bound them to, and they worshipped other gods and served them, in contempt of him; and therefore he gave them up to this destruction. Note, God never casts any off until they first cast him off. "Go," says God to the prophet, "and preach this to the royal family."

these gates--of the king's palace.

Jeremiah 22:6 6. For thus saith the LORD unto the king's house of Judah; Thou art Gilead unto me, and the head of Lebanon: yet surely I will make thee a wilderness, and cities which are not inhabited. 6. Quoniam dicit Jehova super domum regis Jehudah, Guilead, tu mihi caput Libani, si non posuero to desertum, tanquam urbes quae non habitantur. He confirms the preceding declaration, and explains more at large what had been stated sufficiently clear; for the false boasting of the Jews could hardly be restrained, as they still thought that the kingdom in the family of David would be permanent and exempt from any danger of a change. But interpreters differ as to the meaning of the words. I will not repeat their views, nor is it necessary: I will only state what seems to me to be the real meaning. All others indeed give a different explanation; but the Prophet, I doubt not, means the same thing as we have observed in Jeremiah 7:12; where he says, "Go to Shiloh, and see what is the state of that place, for the ark of the covenant had a long time dwelt there." Though, then, they thought that place sacred, yet it was reduced to desolation; and thus it must have become a dreadful spectacle to the whole people. For the same reason now, as it seems to me, the Prophet compares Lebanon to Mount Gilead; for what some say, that Gilead was the chief city of the ten tribes, has nothing in it. But we must remember the state of things at that time; the kingdom of Israel was wholly demolished when our Prophet spoke these words. Judea had indeed been much reduced by many calamities; but still some kind of a kingdom remained. Then by Mount Gilead the Prophet doubtless meant, by stating a part for the whole, the kingdom of Israel, but for a purpose different from that assigned by interpreters, even because the whole land of Israel was then laid waste; for all the inhabitants had been led into exile, and all the spoils had been removed, and nothing had escaped the rapacity and cruelty of their enemies. Since, then, the land of Israel had been reduced unto desolation, God says now, that Jerusalem and the kingdom of Judah would not be of greater value in his sight than the whole country of the ten tribes had been, which was doubtless larger in extent and in wealth. And this meaning may be easily gathered from the words of the passage; he does not say, "Thou art like Gilead the head of Lebanon;" but, Gilead to me art thou the head of Lebanon And he calls Jerusalem Lebanon, because it was, as it were, the queen of that land; for by Mount Lebanon he designated whatever was precious in that country, for the reason we mentioned yesterday. As to Gilead, I do not consider that the Prophet refers especially to the city, but by stating a part for the whole, he includes the whole country, and for this reason, because Mount Gilead was full of many fruitful trees, and particularly of the balsam and the rosin tree, and of many odoriferous herbs and aromatics, which at this day are from thence brought to different parts of the world. And hence we found it asked in Jeremiah 8:22, "Is there no rosin in Gilead? is there no medicine found there to heal the Church?" Why was mention made then of Mount Gilead? even because there grew the best aromatics, and especially the balsam tree, and also many odoriferous trees and most precious fruits. The meaning then is, "What dost thou think thyself to be? or, for what reason dost thou trust so much in thyself? I did not spare Mount Gilead and that extensive country which was much superior to thee; what means then this foolish presumption, that thou persuadest thyself that all danger is far off? Thou shalt be to me as Gilead. Think of my judgment on Mount Gilead, and of the dreadful desolation of the land of Israel; the same which you may now see there shall happen to thee." We now perceive in what sense the Prophet says, that before God the head of Lebanon, that is, Jerusalem itself, which ruled over Lebanon, would become like Gilead [40] He then adds, If I make thee not a desert God again makes an oath; for it is, we know, an elliptical mode of expression, when the particle 'm, am, is only used, for an imprecation is to be understood, -- "Let me not be thought a God;" or, "Let my power be deemed nothing;" or, "Let me not be hereafter counted true and faithful." However this may be, God makes an oath, that the city would become a desert, as those cities which are not inhabited Thus the whole context appears consistent, -- that Jerusalem would be at length like the land of Israel, for he would no more spare Lebanon than Mount Gilead. It afterwards follows: Footnotes: [40] That "the top (or head) of Lebanon," means Jerusalem, or the city of David, the residence of the royal family, is evident from the seventh verse, "they shall cast down thy choice cedars." This point being settled, there can be hardly a doubt respecting the correctness of Calvin's view. All the Versions give this rendering, "Gilead, thou art to me the head of Lebanon;" the meaning of which does not appear. The Targum is a paraphrase not more intelligible. It would be better to use the future tense, as that is used at the end of the verse, -- Gilead shalt thou be to me, O top of Lebanon! Surely I will make thee a wilderness, Like cities not inhabited. It was to be dealt with by him as Gilead had been, which was now wholly depopulated. -- Ed

Though thou art as beautiful as Gilead, and as majestic in Mine eyes (before Me) as the summit of Lebanon, yet surely (the Hebrew is a formula of swearing to express certainly: "If I do not make thee . . . believe Me not ever hereafter": so "as truly as I live," Num 14:28; "surely," Num 14:35). The mention of Gilead may allude not only to its past beauty, but covertly also to its desolation by the judgment on Israel; a warning now to Judah and the house of "David." "Lebanon" is appropriately mentioned, as the king's house was built of its noble cedars. cities--not other cities, but the different parts of the city of Jerusalem (Sa2 12:27; Kg2 10:25) [MAURER].

Jeremiah 22:7 7. And I will prepare destroyers against thee, every one with his weapons: and they shall cut down thy choice cedars, and cast them into the fire. 7. Et praeparabo (vertunt alii, sanctificabo, ut etiam qds hoc significat, praeparabo igitur) adversum to perditores, (aut, vastatores; scht significat perdere, et redigere in nihilum, et corrumpere, unde nomen mschtym, quod hic ponitur,) virum et arma ejus (aut, instrumenta bellica, vasa transferunt,) et exscindent electionem cedrorum tuarum (hoc est, electissimas quasque cedros tuas,) et conjicient in ignem. He expresses the manner, for he had only said before, that the ruin of the city Jerusalem was nigh at hand; he adds, that destroyers would come and those well armed with warlike instruments, who would cut down all the choicest cedars and cast them into the fire But he reminds them, that those destroyers would not come of themselves or through an impulse of their own, but through the secret operation of God; for if the Jews had thought that they had to do only with the Chaldeans, there would have been nothing to call forth the exercise of a religious principle; but the Prophet distinctly declares, that the Chaldeans would be the ministers of God, for they would be roused and led by him, according to what is often taught by the Prophets. In short, these two things ought to be noticed, -- first, that God had in readiness many ways by which he could punish the Jews. For the contempt of the ungodly arises, because they dream that God is unarmed and has not always the execution, as they say, ready at hand. Hence the Prophet shews that the Chaldeans would be ready as soon as God hissed for them, or gave them a sign. This is one thing. Secondly, it ought to be observed, that he reminds them that the Chaldeans would be the scourge of God, that the Jews might not think that they contended with mortals, but might know that they were summoned to render an account of their life, because they had too long been rebellious against God and his Prophets. This is what we must understand by the word prepare [41] Now as to the choice cedars, the Prophet again alludes to Mount Lebanon and to the forest of Jerusalem, which was mentioned yesterday. The word forest may, however, be applied to the buildings; for the Jews built their chambers for the most part of cedar wood, as it is well known; we may then apply this to their splendid and sumptuous houses; but we may also take it without a figure and apply it to the trees of Mount Lebanon. But the chief ornament of the country were the noble trees on that Mount; hence, by cedars, the Prophet no doubt designated whatever was splendid at Jerusalem and in the country around it. It follows, -- Footnotes: [41] The verb is qds, to sanctify, or rather to separate or to set apart for a holy purpose, to consecrate. It is rendered by the Septuagint, "I will bring;" by the Vulgate, "I will sanctify;" by the, Syriac, "I will prepare:" but by Blayney, "I will commission." It intimates a setting apart or selecting for a holy purpose, such as the execution of the just judgment of God. Perhaps the best rendering would be, "I will consecrate for thee." The next words are "destroyers, each man and his instrument," rendered by the Septuagint, "a destroying man and his hatchet;" by the Vulgate, "a slaying man and his weapons;" by the Syriac, "wasters, each with a hatchet in his hand;" and by the Arabic, "a destroying man with his hatchet." The word kly, does not mean specifically a weapon of war, but generally an instrument of any kind; and "hatchet" is the most suitable term for it here. We might then give this version, -- 7. And I will consecrate for thee destroys, Every man and his hatchet; And they shall cut down thy choisest cedars, And shall cast them into the fire. -- Ed

Jeremiah 22:8-9 8. And many nations shall pass by this city, and they shall say every man to his neighbour, Wherefore hath the LORD done thus unto this great city? 8. Et transibunt gentes multae per urbem hanc, et dicent quisque socio suo (vir ad socium suum, ad verbum,) cur fecit Jehova in hunc modum urbi huic magnae? 9. Then they shall answer, Because they have forsaken the covenant of the LORD their God, and worshipped other gods, and served them. 9. Et dicent, Quia dereliquierunt foedus Jehovae Dei sui, et sese inclinarunt coram diis alienis, et coluerunt eos. The Prophet shews in these words how blind the Jews were as to their own ruin, in disregarding in so refractory a manner the judgment of God. The words no doubt embrace two contrasts; he compares mortal men with God, and those many nations with him alone. The Jews could not bear God as their judge, and were still refractory and strove by their perverseness to overcome him. Then the Prophet says, that as they would not endure to be judged by God, judges would come who would pronounce on them a free impartial sentence; and who were they to be? the heathens. And then, as the Jews would not obey the one true God, the Prophet sets many nations in contrast with the one true God. We hence see the full import of these words, Pass shall many nations through this city; [42] that is, God has hitherto adorned this city with many privileges, so that it became like a miracle to foreigners, for so conspicuous was the dignity of this city, that it attracted the notice of all, and its fame was known far and wide. Now, he says, this city shall be deprived of all its ornaments, when God shall depart from it. Pass, then, he says, shall man. nations through this city, and they will inquire, every one of his friend, Why hath Jehovah done thus to this city? Jeremiah, no doubt, indirectly condemns, not only the sloth, but also the insensibility which had so demented the Jews, that they never duly reflected on God's judgment, nor were ever touched by the curses of the Law. He then shews that there would be more understanding and wisdom in the Gentiles, for on seeing Jerusalem overthrown and wholly demolished, they would know that this had not happened by chance, but was an evidence of vengeance from heaven. We thus see that he upbraided the Jews with their own stupidity, as they did not consider the judgment of God; but he ascribed to the nations wisdom and the spirit of inquiry; for they would ask, "Why has Jehovah done thus to this city?" "The nations," he says, "will understand what ye do not comprehend, even that this city will exhibit an example of dreadful vengeance, and this will be the subject of their inquiry; but while God now of his own free will foretell this to you, ye close your ears; surely there would be no need of much inquiry in a matter so clear, were you not deaf and blind, and indeed obstinate, for God of his own accord warns you beforehand. What, then, can this be, that God forewarns you and ye refuse to hear him, except that the devil bewitches you?" And he says, this great city; for its ruin was more remarkable on account of its greatness. When a small town is destroyed, hardly any account is made of the event; but when a city falls, which was everywhere celebrated for its largeness, and also for the extraordinary benefits conferred on it by God, it excites the wonder of all, as though it had fallen from the clouds. He afterwards adds, that there would be not only a spirit of inquiry among the nations, but that every one would become spontaneously a judge of the whole people: they shall answer, he says, because they have forsaken the covenant of Jehovah their God Now, when Jeremiah declares that all the nations would become the judges of the people, he no doubt intended to condemn the false confidence in which they proudly indulged. At the same time, he says, "they have forsaken the covenant of Jehovah their God," in order that he might take away the plea of ignorance. For they had not only deprived the eternal God of his own right and authority, but they had become doubly wicked, because God had made himself familiarly known to them. As, then, true religion had been fully revealed to them in the Law, hence their perverseness and wicked and base ingratitude appeared, for they had rejected God thus made known to them, and they bowed down before foreign gods and served them. I only touch here on these points, for they have been elsewhere explained. It follows, -- Footnotes: [42] So the Versions, "through," and not, "by," as in our version; it is "nigh" in the Targ. The preposition is l, upon, over, most commonly. It may mean the passing over the city when in ruins. -- Ed

prepare--literally, "sanctify," or solemnly set apart for a particular work (compare Isa 13:3). thy choice cedars-- (Isa 37:24). Thy palaces built of choice cedars (Sol 1:17).

(Deu 29:24-25). The Gentile nations, more intelligent than you, shall understand that which ye do not, namely, that this city is a spectacle of God's vengeance [CALVIN].

For thus saith the Lord unto the king's house of Judah,.... That is, to the family of the king of Judah; though it may be rendered, "concerning the house of the king of Judah" (z); 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 (a), 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" (b), &c. 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. (z) "de domo regis", Cocceius, Junius & Tremellius, Piscator. (a) "velut Gilead, ut caput Libani", Junius & Tremellius. (b) "si non posuero te", Vatablus, Pagninus, Montanus, Schmidt.

And I will prepare destroyers against thee,.... The Chaldeans, men of savage dispositions, bent upon the destruction of their neighbours; and who had already destroyed many nations, and so fit instruments for such service, as after mentioned; and who yet did not come merely of themselves, but were moved and directed to it by the powerful and all wise providence of God, in consequence of a previous preparation and appointment of them by the Lord in his counsels and purposes. It is, in the original text, "I will sanctify destroyers" (c); and not only intends a purpose and design; but suggests, that what they should do by his will and order would be consistent with his holiness and justice; and also that being prepared and ready, they might quickly expect a visit from them: everyone with his weapons; of war, or slaughter weapons, as in Ezekiel 9:2; or, "a man and his weapons" (d); not a single man only, as Nebuchadnezzar, but him and his army; everyone of the destroyers prepared with proper instruments to do execution: and they shall cut down thy choice cedars, and cast them into the fire; the sons of the king, the princes of the blood, the nobles of the land, and other persons of rank and distinction, comparable to the tall cedars of Lebanon; so the Targum, "and they shall slay the beauty of thy mighty ones, as the trees of a forest are cut down, and cast into the fire;'' or else the stately palaces of the king and his nobles, and other beautiful buildings, which were lined and ceiled with cedar, are here meant; and which the Chaldeans burnt with fire, Jeremiah 52:13. (c) "sanctificabo", V. L. Montanus, Cocceius. (d) "virum et arma ejus", Vulg. Lat. Vatablus; "virum et instrumenta ejus", Montanus, Cocceius.

And many nations shall pass by this city,.... 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 neighbour; 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 honoured by him with his presence, worship, and ordinances, and yet now in ruins; how comes 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.

Then they shall answer,.... Or, "it shall be answered" (e); by some in company, 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 favours 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. (e) "respondebitur", Gataker; "dicetur", Piscator.

(Kg2 22:17).