The Prophet teaches us here in other words what we have often already seen, – that the Jews in vain sought refuges, for their sin had so much accumulated that it was very apparent.

Interpreters seem not to me to have perceived the design of the Prophet here, at least they have not clearly explained the subject. He proceeds, as I think, with what he said at the end of the last verse, – that the iniquity of Judah was graven on the altars, or on the horns of the altars: how was…

The Prophet again repeats, that punishment was nigh the Jews, and that it availed them nothing to seek for themselves recesses and lurking-places, for God would draw them forth from the mountains and expose them as a prey to their enemies.

Here, as it is a concise mode of speaking, there seems to be some obscurity; but as to the subject handled, the meaning of the Prophet is evident, that they would be dismissed from their inheritance, and as it were from their own bowels.

The Prophet, I doubt not, prefixed this sentence to many of his discourses, for it was neccssary often to repeat it, as the Jews were so refractory in their minds. We have already seen how sharply he inveighed against their false confidence: but it was necessary to lay down this truth.

He adds a similitude for the purpose of confirming his doctrine, He shall be like a tamarisk, or a juniper, as some render it. The word ערער, oror, means a copse.

Observed ought to be the order which the Prophet keeps; for he could not have profitably spoken of this second part had he not first taken away that false confidence to which the Jews had long cleaved; for when any one casts seed on an uncultivated soil, what fruit can there be to his labor? As…

He then adds a comparison, answerable to that in the former clause, He shall be like a tree planted by the waters, which sends its roots upon, or nigh the river, which shall not see when heat comes.

What is taught here depends on what is gone before; and therefore they ought to be read together. Many lay hold on these words and mutilate them without understanding the design of the Prophet.

By these words he means that they, after having for a long time made many evasions, would yet be brought to judgment, willing or unwilling; for they could not possibly deprive God of his right, that he should not be the judge of the world, and thus render to each the reward of his own works: for…

The Prophet no doubt intended only to shew that those who enriched themselves by unlawful means, or heaped together great wealth, would yet be subject to the curse of God, so that whatever they may have got through much toil and labor would vanish away from them; for God would empty them of all…

No doubt the Prophet refers to the singular favor which God granted the Jews, when he chose for himself an habitation among them. It was an incomparable honor when God was pleased to dwell in the midst of that people.

It appears more clear from this verse why the Prophet had commended before the excellency of his own nation, even that by the comparison their impiety might appear less excusable; for the more bountiful God had dealt with them, the more atrocious was their sin of ingratitude.

Here the Prophet, as though terrified, hides himself under the wings of God, for he saw that apostasy and every kind of wickedness prevailed everywhere throughout the land; he saw that the principal men of his nation were wicked despisers of God, and that they vainly boasted of their own descent,…

Here Jeremiah complains of the obstinate contempt of the people; he found them not only uncourteous but even petulant towards God, so that they hesitated not to discredit all prophecies, to despise the promises, and boldly to reject all threatenings.

The Prophet here implores God as his defender, having found his own nation so refractory, that they could in no way be brought to a right mind. There is yet no doubt but he intended to double their fear in thus testifying that he brought nothing of his own, but faithfully executed the command of…

Now the Prophet, having appealed to God as a witness to his integrity, prays him to show himself as his patron and defender. Thus he again implores God’s aid, Be not thou, he says, a terror to me, that is, “Suffer me not while pleading thy cause to be terrified.” Thy the word, terror, he means such…

The Prophet, as we have seen, had a hard contest, not only with one man or with a few, but with the whole people, and then it is probable that there were many sects, for when he cried against the avaricious, there was a commotion instantly made by all those who lived on plunder, when he spoke…

This discourse is no doubt to be separated from the preceding one, and whosoever divided the chapters was deficient in judgment as to many other places as well as here.

He then adds, Thou shalt say to them, Hear the word of Jehovah, ye kings of Judah, and let all the people hear, and let all the citizens of Jerusalem hear, who enter in at these gates. The Prophet was commanded to begin with the king himself, who ought to have repressed so great a licentiousness.

He bids them to attend, or to beware in their souls. Some render the words, “As your souls are precious to you.” But I take souls, not for their lives, but for the affections of their hearts; as though he had said, “Take heed carefully of yourselves, that this may be laid up in your inmost heart.”…

We stated in our last lecture why the Prophet so severely reproved the Jews for neglecting an external rite. It seems indeed a thing in itself of small moment to rest on one day; and God by Isaiah clearly declares, that he cares not for that external worship, for hypocrites think they have done all…

Here the Prophet exaggerates their crime, – that the Jews had not now begun for the first time to violate this precept of the Law; for he reminds them that the Sabbath had been before violated by their fathers.

Jeremiah introduced, as I have said, a condemnation as to the fathers, that he might make the Jews of his age ashamed of themselves, lest they shouhl imitate the example of those whom they saw to have been disobedient to God.

But it may be here asked, Was the rest on the seventh day of such a moment, that God should on that account promise to them the perpetuity of the kingdom? The answer has been already given, that is, that the end, which was spiritual, was connected with the outward rite; for God commanded the people…

Here he mentions the second part of the blessing; for the whole people would be preserved safe in the possession of their kingdom and priesthood, as in both the favor of God appeared; for both the king and the priest were types of Christ.

Now, on the other hand, the Prophet terrifies them, if they hearkened not to the promises of God. God first kindly allures us; but when he sees us to be refractory, he deals with us according to the hardness of our hearts. He therefore now adds threatenings to promises.