I have said that there is here a new prophecy; for the Prophet is said to buy for himself a girdle or a belt, or, according to some, a truss or breeches; and as mention is made of linen, this opinion may be probable; but אזור, asur, means not only the breeches which they then wore, but also a…

The Prophet, by saying that he went to the Euphrates, confirms what he had narrated: he did not indeed mean that he actually went there, but his object was to give the Jews a vivid representation.

As to the application of the Prophecy, the Prophet then distinctly describes it; but he sets forth with sufficient clearness the main point, when he says, Thus will I mar the stateliness (altitudinem, the altitude or height) of Judah and the great stateliness of Jerusalem Other interpreters…

The Prophet said, according to what we observed yesterday, that the people would be like the belt which he had hidden in a hole and found putrified: but now the cause is expressed why God had resolved to treat them with so much severity.

He confirms what we noticed yesterday, – that the Jews entertained a foolish confidence, and promised themselves perpetual happiness, because God had chosen them as his people.

The Prophet denounces here by another similitude the vengeance of God, for he says that all would be filled with drunkenness: but he is bidden at first simply to set before them the metaphor, Every bottle, or flagon, he says, shall be filled with wine The word רבל, ubel, means a bladder; but the…

It may now be asked, What was this drunkenness which the Prophet announces? It may be understood in two ways, – either that God would give them up to a reprobate mind, – or that he would make them drunk with evils and calamities; for when God deprives men of a right mind, it is to prepare them for…

The Prophet shews here more fully what we have stated, – that so refractory was the temper of those with whom he had to do, that it was necessary to use various means to subdue them.

Jeremiah pursues the subject, which we began to explain yesterday, for he saw that the Jews were but little moved by what he taught them. He bid them. to regard what he said as coming from God, and told them that they could by no means succeed by their pride.

The Prophet had indirectly threatened them; but yet there was some hope of pardon, provided the Jews anticipated God’s judgment in time and humbled themselves before him.

The Prophet is here bidden to address his discourse directly to King Jehoiakim and his mother; for the term lady is not to be taken for the queen, the wife of Jehoiakim, but for his mother, who was then his associate in the kingdom, and possessed great authority.

By the cities of the south, almost all understand the cities of the tribe of Judah, whose portion was towards the south; and by the cities being shut up, they consider that what is meant is, that they would be forsaken; for they say, that cities are open when they are frequented.

We here see that Egypt and Chaldea are set in opposition, the one to the other; as though the Prophet had said, “Whenever anything is said to you about the Chaldeans, ye turn your eyes to Egypt, as though that would be a quiet residence for you; but God will prevent you from having any escape…

As the Prophet observed that the Jews were in no way moved, he addressed them still further, and set before them what seemed then incredible, even the calamity, from which they thought they were able easily to defend themselves by means of their auxiliaries.

The Prophet again declares that God’s judgment would be just, which he had previously foretold; for hypocrites, we know, do not cease to quarrel with God, except they are often proved guilty; and it is always their object, where they cannot wholly excuse themselves, to extenuate in some measure…

God declares in this verse, that the people were so hardened in their wickedness, that there was no hope of their repentance. This is the sum of what is said.

This is an inference which Jeremiah draws from the last verse. As long as there is any hope of repentance, there is also room for mercy; God often declares that he is long-suffering.

The Prophet no doubt wished to strip the Jews of their vain confidence, through which they acted arrogantly and presumptuously towards God, while yet they professed his name and claimed his favor.

He continues the same subject, – that God did not deal with his people with so much severity without the most just cause; for it could not be expected that he should treat them with more gentleness, since they rejected him and had recourse to vain confidences.

Here the Prophet explains at large what I have before stated, – that the people were justly punished by God, though very grievously, because they had provoked God, not at one time only, but for a long time, and had obstinately persisted in their evil courses.