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…

He then adds, If Jehovah will deal with us according to all his wondrous works 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…

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 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.”…

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.

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,…

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…

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.

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…

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.

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…

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.

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…

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,” האמרים, eamrim.