The Prophet here declares, that though he was shut up in prison, the Word of God was not bound, and that he himself was not less loose and free in his confinement than if he rambled through the whole city and visited all the lanes and the streets.

He points out then the circumstances of that time, and not without reason, when he says, that he was then shut up in prison, and also mentions the year, even the tenth of Zedekiah and the eighteenth of king Nebuchadnezar.

Then the reason is added why he was shut up in prison, – he had dared to prophesy against the city and the king himself. It was no wonder that the king’s mind was exasperated when Jeremiah boldly said that he would come into the hands of his enemies, for he had not only spoken of the ruin of the…

When, therefore, the king saw that he would not be exempt from the common judgment, he was especially displeased with Jeremiah; for kings seek to be exempt from all laws, and when they allow the people to be reproved, they yet wish themselves to be deemed sacred.

He follows the same subject, Lead, he says, will King Nebuchadnezar Zedekiah captive; and he will remain in exile until I shall visit him. Some understand this time of visiting of his death, for it is certain that he died in Babylon; and as his condition was not improved like that of Jeconiah who…

The whole of this passage ought to be read together, for the Prophet at large explains how and by what symbol this prophecy had been confirmed. Now the purpose of the whole is to shew that after a long time the Jews would return to their own country, for God would restore them, and their captivity…

But in the first place, let us see whether this was, as they say, a naked vision, or a real transaction. Some think that it was exhibited to Jeremiah by the prophetic Spirit; but it may be easily gathered from the context that the field was actually bought.

He then says, that Hanameel his uncle’s son came, as Jehovah had spoken, that he came into the court of the prison, and that he spoke to him as God had foretold.

He afterwards adds, that he bought the field of Hanameel his uncle’s son, which was in Anathoth, in the land of Benjamin There is nothing superfluous in these words, for though the Prophet speaks of places well known, yet he had a regard to the time of the purchase, for the land of Benjamin was…

It may now be asked, how could Hanameel, who was of the Levitical order, sell a field, for we know that fields did not belong to the Levites, and that they had tithes for their inheritance.

The Prophet adds, that he wrote a book, that is, the writing of the purchase; for ספר sepher, means in Hebrew, not only a volume, but what we call a document, and the Latins tablets, (tabulas) Then he says that the writing of the purchase was made, and then it was sealed, not as we do by appending…

He afterwards adds, that he gave both to his scribe Baruch, the son of Neriah, the son of Maaseiah, in the presence of Hanameel, and in the presence of the witnesses who had subscribed the writings, and in the presence of all who stood there, that is, in the court of the prison.

He says, That they may continue for many days By these words he intimates that the prophecy would not only be profitable to the Jews, who were to be driven soon after into captivity, but also to their posterity, who were not yet born, and that they might know that this prophecy would stand valid…

Though the Prophet was discharging his own office, yet he confesses that he was himself perplexed at the vision. It hence appears that God’s counsel was not always made known in everything to the Prophets, but as far as it was expedient.

Ah, Lord Jehovah! he says; behold, thou hast made heaven and earth. Were any one not to attend to the circumstances of the passage, he might think that the Prophet is here rambling, and does not connect his sentences, so that his prayer seems incoherent.

He now adds, Thou shewest mercy to thousands, and repayest the iniquity of the fathers to the bosom of their children Here the Prophet acknowledges God’s judgments to be right, though the reason for them escapes human minds.

He goes on with the same subject, for he expresses his wonder and admiration as to God’s judgments. he first declares that God is great in counsel and great in work By counsel, he understands the wisdom of God, which not only surpasses all our thoughts, but also absorbs them.

The Prophet here especially commemorates the singular kindness of God, by which he had testified his paternal favor towards his Church. He then says, that signs and wonders had been done by him in the land of Egypt, that: is, for the sake of his people.

Jeremiah comes now nearer to the point in hand; for, after having spoken of the unequalled power of God, he now extols his righteous judgment in inflicting punishment on an ungodly and wicked people.

Here the fruitfulness of the land is commended, so that the ingratitude of the people for their redemption might appear less excusable. God had already bound them, as it were, more than enough to himself, but when the wealth and fruitfulness of the land were added, the bounty of God was doubled,…

The Prophet in this verse confesses that. God’s vengeance was just, when the people were cast out of the land and driven into exile, because they, after having entered into the land, did not obey the voice of God.

Here then at length the Prophet discovers his own perplexity. We have already stated the reason why he made so long an introduction before he came to the main thing: it was necessary for him to put on as it were a bridle; for except we restrain our thoughts, we shall become petulant against God,…

We have already said that the verb פלא pela, admits of two meanings; it means to be hid and to be wonderful, and hence by a metaphor it means what is difficult and impossible. Many take it to mean here, that nothing escapes the observation of God.

The import of the answer is, that though God would bring to an end the seventy years of exile, yet there was no reason for hypocrites to gather encouragement, for this promise did not belong to them.

And therefore he adds, enter in shall the Chaldeans who assail the city; for he does not say that they would come, but he confirms in other words what he had said; Break then into the city shall the Chaldeans, though it was closed up and fortified; and shall set on fire this city It was not without…

He amplifies the sin of the people, that they never departed from their vices. And he mentions the ten tribes, and also the tribe of Judah. The ten tribes, we know, had departed from the pure worship of God, when as yet true religion continued at Jerusalem.

He confirms what we have just said, even that God, however, severely he might punish the Jews, would not yet exceed due limits in his judgment, because their iniquity had reached the highest pitch. It was a dreadful judgment when the city was wholly demolished by fire, and the Temple destroyed.

This verse is connected with the last: God had complained, that the city had been so perverse in its character, that it seemed to have been founded and built for the purpose of seeking its own ruin by its sins.

Here the Prophet expresses more clearly the perverseness of the people, as though he had said, that they had deliberately rejected every instruction, and had shewn no regard for God; for he who turns his back on us, does this knowingly and wilfully, and indeed not without contempt.

There was here, as it were, an extreme wickedness, for the Jews had profaned the Temple itself. It was a grievous offense, when every one had, as we have seen, private services at home, where they burned incense on the roofs, and poured libations to foreign gods; but when impiety had gone so far,…

After having complained of the profanation of his own Temple, God now says that the Jews had sinned through another superstition, even because the valley of the son of Hinnom had become to them a temple instead of the true one.

God has hitherto been shewing that the Jews were worthy of that extreme punishment with which he had already visited the kingdom of Israel, and that they could not complain of extreme severity, though they were to rot in exile after the ruin of the city and the Temple, for they had polluted the…

We now understand what the design of the Prophet was, when he spoke of the Jews as saying, that the city was delivered up to the Chaldeans and the Babylonians, even because the promised deliverance could afford them no comfort, inasmuch as they fully believed that their salvation was hopeless.

This promise held the first place in the restoration of the Church; for had the Jews been filled to satiety with wealth and plenty, and all variety of blessings, their condition would still have been by no means superior, had they not been the people of God; for men have no happiness, if they live…

He more clearly explains the last verse; for he mentions the effects of the favor referred to. God indeed includes everything in one word, when he declares that he will be our God, for he thus adopts us as his children.

He pursues the same subject; but the repetition is intended emphatically to recommend the grace of God, for we know how men ever strive to withhold the praise due to his grace, and that on account of their pride.

When God says that he would take pleasure in doing good to his people, he adopts the language of man, for fathers rejoice when they can do good to their children. God then, as the paternal love with which he regards his people could not have been otherwise expressed, made use of this similitude.

God shews here again to his Prophet that exile would be temporary as to the remnant; for we know that the greater part of the people had been wholly rejected; but it pleased the Lord, that his Church should survive, though very small in number.

He confirms the prediction respecting the return of the people, and makes application of the vision which had been presented to the Prophet; for he had been commanded, as we have seen, to buy a field in the land of Benjamin.

To shew more fully what is said in the preceding verse, he adds, Fields with money shall be bought, and by writing (the verbs are in the infinitive mood) they shall write on tablets and sign by witnesses even if the land of Benjamin Then the Prophet mentions all the boundaries by which Jerusalem…