h Chap. 19.

13.

+ Heb. for my anger.

28 Therefore thus saith the LORD; Behold, I will give this city into the hand of the Chaldeans, and into the hand of Nebuchadrezzar king of Babylon, and he shall take it:

29 And the Chaldeans, that fight against this city, shall come and set fire on this city, and burn it with the houses, upon whose roofs they have offered incense unto Baal, and poured out drink offerings unto other gods, to provoke me to anger.

30 For the children of Israel and the children of Judah have only done evil before me from their youth: for the children of Israel have only provoked me to anger with the work of their hands, saith the LORD.

31 For this city hath been to me as ta provocation of mine anger and of my fury from the day that they built it even unto this day; that I should remove it from before my face, 32 Because of all the evil of the children of Israel and of the children of Judah, which they have done to provoke me to anger, they, their

equal, if not exceed, the top of the besieged walls. The sides were walled in with bricks or stones, or secured with strong rafters to hinder it from falling; the fore part only, being by degrees to be advanced near the walls, remained bare. The pile itself consisted of all sorts of materials, as earth, timber, boughs, stones, &c.: into the middle were cast only wickers and twigs of trees, to fasten, and, as it were, cement, the other parts. Moveable towers of wood were usually placed upon the mount. They were formed of several stories, which were able to carry, not soldiers only, but all sorts of portable engines." Hence we may perceive in what sense "the mounts came unto," or approached, "the city," as in the text: and how a "mount" or "bank" might even "stand in the ditch," or "trench," 2 Sam. xx. 15: as likewise of what use "trees" were in constructing them, Jer. vi. 6; and how they might be said to "throw down the houses," chap. xxxiii. 4. Parkhurst.

35.—to cause their sons and their daughters to pass through the fire unto Molech;] The words "through the fire" are not in the Hebrew; but in other places which speak of the same thing, the words are expressed at full length; see Deut. xviii. 10; 2 Kings xxiii. 10. Elsewhere the same thing is expressed by "burning their sons and their daughters in the fire, and offering them for burnt offerings:" see chap. vii. 31; xix. 5; Deut. xii. 31. The idolatrous Jews are often upbraided with the practice of this inhuman rite; see Ps. cvi. 37; Isa. lvii. 5. And the phrase of "making children pass

against Judah confirmed.

Before CHRIST

kings, their princes, their priests, and their prophets, and the men of about 590. Judah, and the inhabitants of Jerusalem.

i Chap. 2. 27.

33 And they have turned unto me the + back, and not the face: thought Heb. neckI taught them, rising up early and teaching them, yet they have not hearkened to receive instruction.

k

11.

34 But they set their abomina- k Chap. 23. tions in the house, which is called by my name, to defile it.

m

& 19. 5.

35 And they built the high places of Baal, which are in the valley of the son of Hinnom, to 'cause their 1 Chap. 7. 81. sons and their daughters to pass through the fire unto Molech; which m Lev. 18. I commanded them not, neither came it into my mind, that they should do this abomination, to cause Judah to sin.

36¶And now therefore thus saith the LORD, the God of Israel, concerning this city, whereof ye say, It shall be delivered into the hand of the king of Babylon by the sword, and by the famine, and by the pestilence;

21.

37 Behold, I will n gather them n Deut. 30. 3. out of all countries, whither I have driven them in mine anger, and in my fury, and in great wrath; and I will bring them again unto this place, and I will cause them to dwell safely:

through" the fire is certainly taken in this sense, Ezek. xvi. 20, 21; and xxiii. 37; where it is explained by slaying them," "sacrificing them," and "giving them to be devoured."

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Some criticks are of opinion, that the exposition is taken in a milder sense, in other texts, particularly 2 Kings xvi. 3; and that it only denotes holding the children over the fire, or making them pass through the flame, by way of lustration or dedication to some idol. To confirm this interpretation they observe, that the Hebrew verb used in the text signifies to dedicate or consecrate; see Exod. xiii. 12. W. Lowth.

The fact in all probability was, that the more tenderhearted parents were content simply to dedicate their children, waving them perhaps over the fire that was burning before the idol, without doing them any corporal hurt; whilst the gloomy superstition of others prompted them to go greater lengths, and to perpetrate the most inhuman barbarities under the notion of re

ligious worship. Both however were guilty of actions highly offensive to God, and provoking his resentment. Dr. Blayney.

36. And now therefore thus saith the Lord,] In this and the following verses God gives an answer to the doubt proposed by the Prophet in ver. 25. Or the words may be thus translated, "But now, notwithstanding (all this), thus saith the Lord." See the note on chap. xvi. 14. W. Lowth.

37.- and I will cause them to dwell safely :] St. Jerome observes, that this promise, taken in its full extent, was

thrown down by the mounts, and by about 590. the sword;

c Chap. 31.

34.

Mic. 7. 18.

5 They come to fight with the Chaldeans, but it is to fill them with the dead bodies of men, whom I have slain in mine anger and in my fury, and for all whose wickedness I have hid my face from this city.

6 Behold, I will bring it health and cure, and I will cure them, and will reveal unto them the abundance of peace and truth.

7 And I will cause the captivity of Judah and the captivity of Israel to return, and will build them, as at the first.

8 And I will cleanse them from all their iniquity, whereby they have sinned against me; and I will pardon all their iniquities, whereby they have sinned, and whereby they have transgressed against me.

9 And it shall be to me a name of joy, a praise and an honour before all the nations of the earth, which shall hear all the good that I do unto them: and they shall fear and tremble for all the goodness and for all the prosperity that I procure unto it.

10 Thus saith the LORD; Again there shall be heard in this place, which ye say shall be desolate without man and without beast, even in the cities of Judah, and in the streets of Jerusalem, that are desolate, without

might have known; and as some presumed on false predictions in their favour, so some despaired of the true, chap. xxxii. 36. Abp. Secker. Or, probably, it means things which thou neither didst nor couldst know," but by revelation. Dr. Blayney.

4.- by the mounts, and by the sword;] By the battering engines, placed upon the mounts: see note on chap. xxxii. 24; and by the violence of war. W. Lowth. 8. And I will cleanse them from all their iniquity,] I will not impute their sins any longer to them, but remit the punishments I have inflicted upon them for their iniquities. The whole verse implies that general promise of pardon of sins, which is elsewhere spoken of as the peculiar blessing of the Gospel: compare chap. xxxi. 34; Ezek. xxxvi. 25. W. Lowth.

9. And it shall be to me a name of joy, &c.] God's especial providence over the Jews, in restoring their city and temple, shall be taken notice of by the heathen world, and make them give glory to that God, whom they worship: see Ezra i. 2; vi. 12. To the same sense God is said to "make Jerusalem a praise in the earth," Isa. lxii. 7; that is, the subject of men's praise and admiration, the glory of which redounds to God, who is her protector. This promise is more signally fulfilled in the Christian Church, which the heathens resorted to, as the seat and temple of truth: see Isa. ii. 3; Zech. viii. 21. 23. W. Lowth.

to the captive Jews.

man, and without inhabitant, and without beast,

Before CHRIST about 590.

d Chap. 7. 34.

11 The voice of joy, and the voice of gladness, the voice of the & 16. 9. bridegroom, and the voice of the bride, the voice of them that shall say, Praise the LORD of hosts: for the LORD is good; for his mercy endureth for ever: and of them that shall bring the sacrifice of praise into the house of the LORD. For I will cause to return the captivity of the land, as at the first, saith the LORD.

12 Thus saith the LORD of hosts; Again in this place, which is desolate without man and without beast, and in all the cities thereof, shall be an habitation of shepherds causing their flocks to lie down.

13 In the cities of the mountains, in the cities of the vale, and in the cities of the south, and in the land of Benjamin, and in the places about Jerusalem, and in the cities of Judah, shall the flocks pass again under the hands of him that telleth them, saith the LORD.

14 Behold, the days come, saith the LORD, that I will perform that good thing which I have promised unto the house of Israel and to the house of Judah.

Isa. 11. 1.

15 In those days, and at that time, will I cause the Branch of e Chap. 23. 5. righteousness to grow up unto David ; & 4. 2. and he shall execute judgment and righteousness in the land.

11.

the voice of them that shall say, Praise the Lord &c.] We read, that those who returned from captivity used this very hymn, Ezra iii. 11. W. Lowth.

the sacrifice of praise] Such as was offered upon any great deliverance. See Lev. vii. 12; Ps. cvii. 22; cxvi. 17. The word here used signifies praise and thanksgiving in general; and is used for those choirs or companies, who make a solemn thanksgiving-procession upon the dedication of the new wall of Jerusalem, Nehem. xii. 31. 38. 40. This is called by St. Paul “the sacrifice of praise, that is, the fruit of our lips," Heb. xiii. 15, to distinguish it from the oblations commanded by the law, which consisted of the fruits of the ground, or of the flock and herd. W. Lowth.

13.-under the hands of him that telleth them,] That is, of their shepherds, who number their cattle by striking with their rod every one as it comes out of the fold. See Levit. xxvii. 32. W. Lowth.

14.

I will perform that good thing which I have promised] The coming of the Messiah was that good thing which God had promised, which is therefore called in a peculiar manner, "The promise made unto the fathers," Acts xiii. 32, as being the greatest of all the promises, and that in which all the rest were comprehended. Bp. Beveridge.

15. In those days-will I cause the branch of righteousness &c.] See the notes on chap. xxiii. 6.

A continuance of kingdom promised,

Before CHRIST

16 In those days shall Judah be about 590. saved, and Jerusalem shall dwell safely and this is the name wherewith she shall be called, † The LORD our + righteousness.

+ Heb. Jehovahtsidkenu.

:

f

17 For thus saith the LORD; David shall never want a man to sit upon the throne of the house of Israel;

18 Neither shall the priests the Levites want a man before me to offer burnt offerings, and to kindle meat offerings, and to do sacrifice continually.

19 And the word of the LORD came unto Jeremiah, saying,

20 Thus saith the LORD; If ye can break my covenant of the day, and my covenant of the night, and that there should not be day and night in their season;

21 Then may also my covenant be broken with David my servant, that he should not have a son to reign upon his throne; and with the Levites the priests, my ministers.

22 As the host of heaven cannot be numbered, neither the sand or not of the sea measured: so will I multiply the seed of David my servant, and the Levites that minister unto me. 23 Moreover the word of the LORD came to Jeremiah, saying,

24 Considerest thou not what this

and this is the name wherewith she shall be called, &c.] The simplest interpretation of the original words is, "He that shall call her," that is, to be his peculiar people, "is the Lord our Righteousness." Bp. Pearson.

17. David shall never want a man, &c.] So long as Israel remained a kingdom, those of the line of David ruled over it: when that failed, Christ came in the flesh, who ruleth, and shall rule, over the Israel of God for ever. Poole. In a spiritual sense, the kingdom of Christ, the Son of David, has been for some time established over those whom the Apostle calls "the Israel of God," Gal. vi. 16; and the children of Abraham," Gal. iii. 7; meaning thereby all true believers, whether of the Jews or of the Gentiles. And in the Church of Christ there hath been a constant and uninterrupted succession of persons appointed to perform the publick offices of religion in the room of, although not taken out of, the family of the priests the Levites. And the perpetuity of this kingdom and this priesthood is, in the opinion of many learned expositors, looked upon as a full and authentick completion of the intention of this prophecy. Dr. Blayney. These promises can only respect the eternal priesthood of Jesus, exercised by Himself and his ministers in the Christian Church. Calmet. to offer burnt offerings, &c.] It is not necessary to suppose, that the same sacrifices shall continue to be offered in the Christian Church, which are prescribed by the Mosaick law; but as that law is abrogated, we may fairly understand those sacrifices figura

18.

and a stability of a blessed seed.

Before CHRIST

people have spoken, saying, The two families which the LORD hath chosen, about 590. he hath even cast them off? thus they have despised my people, that they should be no more a nation before them.

25 Thus saith the LORD; If my covenant be not with day and night, and if I have not appointed the ordinances of heaven and earth;

26 Then will I cast away the seed of Jacob, and David my servant, so that I will not take any of his seed to be rulers over the seed of Abraham, Isaac, and Jacob: for I will cause their captivity to return, and have mercy on them.

The two families which the Lord hath chosen,] Some suppose the two kingdoms of Israel and Judah to be intended; others the royal and sacerdotal families of David and Levi. Dr. Blayney.

25.

my covenant the ordinances] The " covenant" is that above mentioned "of the day and of the night,” (ver. 20,) which continually succeed each other without interruption: "the ordinances of heaven and earth" are the stated order of things in both, such as the system of numberless stars in the heavens, and the immeasurable sand of the sea, (ver. 22,) all which God claims to be of his ordering and appointment. Dr. Blayney.

Chap. XXXIV. This chapter contains two distinct prophecies. The first of which is dated at the time when Nebuchadnezzar was carrying on the siege of Jerusalem, and of the cities of Lachish and Azekah, most probably towards the latter end of the ninth year of Zedekiah, the siege having been begun in the tenth month of that year. The second prophecy was delivered some time afterwards, when the Chaldeans had broken up the siege, and were marched off to meet the Egyptian army, which made a shew of coming to the relief of Jerusalem. Dr. Blayney.

Ver. 1. all the cities thereof,] See ver. 7; the lesser cities of Judea, which were subject to Jerusalem, as

The prophet foretelleth

Before

CHRIST

their metropolis; called elsewhere "the daughters of Judah," by way of distinction from the mother city. Compare chap. xlix. 2; li. 43. W. Lowth.

2.

Thus saith the Lord; Behold, I will give this city, &c.] This prophecy was fulfilled in all its parts. "I will give this city into the hand of the king of Babylon, and he shall burn it with fire" so says the Prophet; the history relates, "They," that is, the forces of the king of Babylon, "burnt the house of God, and brake down the wall of Jerusalem, and burnt all the palaces thereof with fire," 2 Chron. xxxvi. 19. "Thou shalt not escape out of his hand, but shalt surely be taken and delivered into his hand :" so says the Prophet; the history relates, "The men of war fled by night, and the king went the way toward the plain, and the army of the Chaldeans pursued after the king, and overtook him in the plains of Jericho; and all his army were scattered from him: so they took the king, and brought him up to the king of Babylon, to Riblah, 2 Kings xxv. 4-6. The Prophet goes on: "Thine eyes shall behold the eyes of the king of Babylon, and he shall speak with thee mouth to mouth." No pleasant circumstance this to Zedekiah, who had provoked the king of Babylon, by revolting from him. The history says, "The king of Babylon gave judgment upon Zedekiah," or, as it is more literally rendered from the Hebrew, "spake judgment with him at Riblah." The Prophet concludes this part with, "and thou shalt go to Babylon;" the history says, "The king of Babylon bound him in chains, and carried him to Babylon, and put him in prison till the day of his death," Jer. lii. 11. "Thou shalt not die by the sword." He did not die by the sword, he did not fall in battle. But thou shalt die in peace." He did die in peace; he expired neither on the rack nor on the scaffold; was neither strangled, nor poisoned; no unusual fate of captive kings! he died peaceably in his bed, though that bed was in a prison." And with the burnings of thy fathers shall they burn odours for thee." It cannot be proved from history, that this part of the prophecy was accomplished; though the probability is, that it was so; the probability is grounded on these two reasons. Daniel,

66

6 Then Jeremiah the prophet spake all these words unto Zedekiah king of Judah in Jerusalem,

7 When the king of Babylon's army fought against Jerusalem, and against all the cities of Judah that were left, against Lachish, and against Azekah: for these defenced cities remained of the cities of Judah.

Before CHRIST about 591.

about 591.

8 This is the word that came unto Jeremiah from the LORD, after that the king Zedekiah had made a covenant with all the people which were at Jerusalem, to proclaim li- c Exod. 21. 2. berty unto them;

9 That every man should let his manservant, and every man his maidservant, being an Hebrew or an Hebrewess, go free; that none should serve himself of them, to wit, of a Jew his brother.

Shadrach, Meshach, and Abed-nego, to say nothing of other Jews, were men of great authority in the court of the king of Babylon, before and after the commencement of the imprisonment of Zedekiah; and Daniel continued in power till the subversion of the kingdom of Babylon by Cyrus. Now it seems very probable, that Daniel and the other Jews would have both inclination to request, and influence enough with the king of Babylon to obtain, permission to bury their deceased prince Zedekiah after the manner of his fathers. But if there had been no Jews at Babylon of consequence enough to make such a request, still it is probable that the king of Babylon would have ordered the Jews to bury and lament their departed prince after the manner of their country. Monarchs, like other men, are conscious of the instability of human condition; and when the pomp of war has ceased, when the insolence of conquest is abated, and the fury of resentment is subsided, they seldom fail to revere royalty even in its ruins, and grant without reluctance proper obsequies to the remains of captive kings. Bp. Watson.

5.

·so shall they burn odours for thee;] It was customary among the Jews, at the funeral of their kings, to prepare "a bed of spices," 2 Chron. xvi. 14, of which they made a perfume by burning them, and therein to deposit the body of the deceased prince. Compare 2 Chron. xxi. 19. W. Lowth.

8.- to proclaim liberty unto them;] By the law of Moses, (Exod. xxi. 2; Deut. xv. 12,) the Israelites were not allowed to detain their brethren of the Hebrew race in perpetual bondage, but were required to let them go free after having served six years. This law had, it seems, fallen into disuse; but king Zedekiah, upon the approach of the Chaldean army, whether from religious motives, or a political view to employ the men, who were set free, in the service of the war, engaged the people to act conformably to the law; and they released their brethren accordingly. But no sooner were their fears abated by the retreat of the Chaldeans, than, in defiance of every principle of religion, honour, and humanity, they imposed the yoke of servitude anew upon those unhappy persons, ver. 11. Dr. Blayney.