In this verse, as in those which follow, God shews that he was not too rigid or too severe in denouncing utter ruin on his people, because their wickedness was wholly incurable, and no other mode of treating them could be found.

This is added by way of anticipation; for the Jews, as it is well known, thought that they had a cover for all their vices, inasmuch as they had God’s name continually in their mouths.

Some give a strained exposition of the beginning of the verse, or rather pervert it, as though the Prophet had said, that God would not turn his eyes from what was right, because he would rigidly execute his vengeance on his people.

Some think that the Prophet here makes an excuse for the people, and, as far as he could, extenuates their fault; but they are greatly mistaken. For there is no doubt but that he, by this comparison, more clearly shews how past remedy was then the state of things.

He now adds, I will go to the great By the great he meant the priests and the prophets, as well as the king’s counselors, and the king himself. I will go, then, he says, to the great, and will speak to them It is the same as though he had said, that everywhere his labor was in vain, for not only he…

Here, at length, God shews that he was moderate in his judgments, so that the wicked in vain charged him, as it is usual with them, with too much rigor.

There is here what rhetoricians call a conference: for God seems here to seek the judgment of the adverse party, with whom he contends, on the cause between them, though it was sufficiently clear; and this is a proof of confidence.

Jeremiah comes now, I think, to the second table, and mentions one kind of evil; but his object was to shew that there was no chastity, no faithfulness, no honesty in that people. He therefore compares them to wanton and lustful horses, and thus exposes their infamous conduct.

God again holds, as it were, a conference with them, and for this purpose, – that he might check all their complaints and close their mouths, lest they should object and say, that they were too severely treated.

Here God by the mouth of his Prophet addresses the enemies of his people, whom he had appointed to be the ministers of his vengeance: and this was usual with the prophets, when they sought more effectually to rouse and more sharply to touch the hearts of men; for we know how great is their…

The verb בגד, begad, means to deceive, to act perfidiously. God then charges the Jews here with perfidy, because they had revolted from him: for he does not only complain that they had in some measure sinned against him, and that he was therefore offended with them, but he charges them with general…

He expresses more clearly and fully what he had previously said. Their perfidy was, that they had denied God I do not wholly reject what others have said, that they lied to God: but as ב is here used after כחש, I cannot see that it means to lie.

The Prophet goes on with the same subject; and this passage is worthy of especial notice, as it commends to us in no common way the public preaching of the truth.

God shews here how intolerable to him was their wantonness in despising the prophets, through whom he would have himself attended to. Though Christ did not refer to this passage, when he said, “He who hears you hears me, and he who despises you despises me,” yet it contains an eternal law; for…

The Prophet shews here how the people would become like straw or dry wood; for God would bring a sure calamity which they did not fear. But the context is to be here observed: the Prophet had said, that the word in his mouth would be like fire; he now transfers this to the Assyrians and Chaldeans.

The Prophet had already threatened the Jews with the vengeance of God, and had said that the ministers and executioners of it would be the Chaldeans: he now continues the same subject, and says that their quiver would be like an open sepulcher The nations of the East, we know, made much use of…

He continues to speak in a similar way of the cruelty of their enemies; as though he said that victory was already in their hand, for they were the scourges of God.

Different views may be taken as to the meaning of this verse; but the greater part of interpreters think that a hope is here given to the faithful; yea, nearly all are of this opinion; indeed I know not any one who takes another view.

It hence appears that what I have said is true, – that the Prophet did not soften what was severe in the threatenings which we have noticed, but that he treated the Jews according to their perverseness; for he saw that they were untamable; and the Spirit had taught him that such would be their…

The Prophet confirms what he had said, lest the Jews should think that they were only terrified by words, and not dread the consequences. Hence he says, Declare this The Prophet, no doubt, alludes to a custom which prevailed; for wars were usually proclaimed by heralds.

Declare ye then this; and what is it? Hear, O foolish people, etc. Here he first reproves the Jews and Israelites for their stupidity, because they were even without common sense; for the heart in Hebrew means the mind or understanding, as we have seen elsewhere.

God shews here why he had said that the people were foolish and without understanding. It was indeed a monstrous stupidity, not to fear at the presence of God, since even inanimate elements obey his bidding: and he takes the sea especially as an example; for there is nothing more terrific than a…

Here the previous verse is completed; for what is said here is connected with the question which we have noticed. But God now proves more clearly why he adduced what he said of the sea.

The Prophet in other words proves here that the Jews had been justly charged with perverseness: he says, that it did not come to their minds, that they did not think, to fear God.

Inasmuch as hypocrites, according to what has been said before, often reply to God, and bring this and that objection, the Prophet here checks what they might have alleged; for he says that God’s beneficence had been restrained by them, and that it was indeed their fault that it did not flow to…

What the previous verse contains is here confirmed, – that the Jews, through their own fault, had deprived themselves of God’s favor. It was necessary to do this; for otherwise they would have had some answer to give, inasmuch as hypocrites, being so perverse, do not easily yield.

Jeremiah goes on with the same subject. He made use, as we have said, of a similitude taken from fowling: he now applies this similitude to the Jews, – that their houses were full of fraud, as the cage (some render it basket) is full of birds: for fowlers, when they go for game, carry with them…

Here the Prophet reproves those who were high in dignity, station, and wealth, and who wished at the same time to be deemed inviolable, because they were the rulers of the people.

He repeats what we have before noticed, so there is no need of an explanation. But the repetition is not without its use; for the Jews had become so torpid, that all reproofs and threatenings were regarded with indifference.

The Prophet, being not satisfied with the reproof which we have observed, speaks still more strongly against the wickedness of the people. He then says, that so deplorable was their state as to make all to feel amazed.

Let us now see what was this monstrous thing which the Prophet here refers to, and which he abhorred. The prophets, he says, prophesy falsely It was no doubt enough to make all astonished, when these impostors assumed the name of prophets at Jerusalem, where God had chosen his habitation and his…