Many regard this verse as connected with the last, and thus read them connectedly, “God hates false confidences, because he says, “etc. But this seems not to me to be suitable; for Jeremiah brings before us here a new subject, – that God seeks to be reconciled to his people, according to what a…

As the Prophet had charged the Jews with being wanton in a loose and promiscuous manner, as it is the case with abandoned women, after having cast away all shame, that they might not evade the charge and object, that they were not conscious of any crime, he makes them in a manner the judges…

Jeremiah proceeds with his severe reproof, – that the Jews were wholly given to wickedness, for they had altogether devoted themselves to superstitions, and also to unlawful alliances, and had in both instances despised God. He now shews how great and how strong was their obstinacy.

God, after having set forth the wickedness of his people, and severely reproved them as they deserved, now kindly invites them to repentance, Wilt thou not say to me hereafter, he says, My Father! Some incorrectly render the words, “Wilt thou say to me, My Father,” as though God would reject what…

God shews that it was the fault of the Jews, that he did not receive them into favor. And here he takes the argument from his own nature, and speaks of himself in the third person; and it is the same as though the Prophet had interposed this reasoning, “God is not inexorable, for he is as ready to…

Here the Prophet enters on a new discourse: he relates what God had committed to him, and mentions the time, even in the reign of Josiah. It is indeed well known, that the land was then cleansed from superstitions; for that pious king labored to restore the true worship of God, and to remove all…

He afterwards adds, Yet I said; God here states, that he had long suspended his judgment before he punished the people of Israel. He then extols here his patience, that he had not immediately visited the Israelites as they deserved, but bore with them and for a long time waited to see whether they…

He then says, And I saw As he had said that the kingdom of Judah had seen what happened to Israel, so he now says, that he had seen both, See then did I Now, what does he declare that he had seen? Even that Judah had played the harlot; for he now speaks of Judah as of a woman.

Here the Prophet completes his charge, – that so far was it that the punishment which God had inflicted on the Israelites, had any effect on the tribe of Judah, that she surpassed by her levity and lustfulness the whoredomes of her sister.

He goes on with the same subject, – that the Jews were not moved by any fear when they saw the dreadful vengeance executed on their brethren on account of their sins.

We now see more clearly for what purpose Jeremiah compared the ten tribes with the kingdom of Judah; it was done in order to shew that the Jews, who wished to be deemed far more holy than others, were yet more perfidious and deserved a heavier punishment, because they acted so deceitfully with God.

The Prophet, after having shewn that the tribe of Judah deserved a heavier punishment than the ten tribes, and having mentioned the cause, that they had seen their brethren severely chastised and were not moved, now turns his discourse to the Israelites themselves, or the ten tribes, and promises…

God lays down here a condition, lest hypocrites, relying on his goodness, should become more and more hardened, and yet think that he is bound as it were to them; for they usually reason thus, – “God is so kind that he recalls us to himself, and of his own free will invites even sinners; we may…

Jeremiah repeats the same thing in other words; but God by so many words shews clearer how ready he would be to grant pardon, provided the Israelites really repented.

Here God promises that he would so provide for the salvation of his people after their return from exile, that they should not again perish. But the cause of God’s vengeance ought to be observed, which is expressed in the fifth chapter of Isaiah, “My people,” he says, “have been led captive,…

Interpreters have perverted this verse, for none of them have understood the design of the Prophet. The Jews, for the most part, have adduced frigid and far – fetched glosses, – that they would no more bring out to battles the Ark of the Covenant, as no enemy would invade their land.

We now understand more clearly what I have already said, – that the Prophet promises here that there would be concord between the ten tribes and the kingdom of Judah, when both returned from exile; as though he had said, that their condition would be better than it ever had been; for the seed of…

Then is added, what is of the same meaning, In those days shall come the house of Judah with the house of Israel It hence appears, that the Prophet speaks of the posterity of Abraham and not of other nations; for he adds this verse as explanatory.

It is not my purpose to mention all the expositions of this verse; but it is enough to shew what seems to be the meaning of the Prophet. Whenever I touch on opinions which I disapprove, this I feel constrained to do, because when they present the appearance of truth, readers may be deceived by…

He confirms the first clause of the preceding verse: for he had said that it could hardly be that the Jews would recover what they had lost, and be formed again a new people; and he shews the reason, – because they were like an adulteress, as he had before stated.

What I have stated becomes now more evident, – that the case of the Israelites is here set before the Jews, that the perverse, whom God had spared, might know that the same punishment impended over them, except they returned in due time to him: for the Prophet declares, that the Israelites were…

God here exhorts the Israelites to repent, that by their example he might move the Jews. The benefit of what is here taught might indeed have reached to the miserable captives and exiles; but as Jeremiah was especially the teacher of his own nation, he labored chiefly no doubt for their advantage,…

And in the same sense is to be taken what follows, Surely, deceit is from the hills, and the multitude of mountains, or, from the multitude of mountains, as the letter מ is to be repeated.

They confirm more fully the same complaint, – That God had by manifest proofs shewed the sins of the nation; for he had consumed their labor, that is, whatever they had acquired by labor.

As the Israelites say here nothing new, but continue the same subject, I propose only to touch briefly on the words, lest I should be too tedious. They say then that they were lying in their miseries; and why? because they had dealt wickedly with God We see that they are explaining what they had…