Jeremiah 16

know.] The phrase, which our translation renders “this once,” may be translated “at this time,” as it Isaiah 2 Sam. xvii. 7. If we understand the verse of the Gentiles, mentioned in the foregoing verse, the sense is, that God will at the time foretold, ver. 19, exert his power in an extraordinary manner for their conversion: compare Isa. iii. 10. If we apply the words to the Jews, they import, that He will manifest his power, in bringing upon them all the evils already threatened against them, and they should know that He is the LORD, a fulfiller of all his threatenings, as well as a performer of his promises. Compare Ezek. vi. 7; xii. 20; xxiv. 24. 27. W. Lowth. See the note on Exod. vi. 3.

Chap. XVII. In this chapter the Prophet describes in the four first verses the attachment of Judah to idolatry, and foretelleth the fatal consequences. He contrasteth the accursed condition of him, who resteth his trust on man, with the blessedness of one that trusteth in God; and illustrates both by apt comparisons, ver. 5—8. He sheweth, that, be the human heart ever so wily, God can detect and will finally punish, its double-dealing, ver. 9—11. He acknowledgeth, that sure salvation cometh from God and from Him only, ver. 12—14. And, complaining of those that scoffed at his predictions, he prayeth for the Divine countenance and support against them, ver. 15—18.

The remaining part of the chapter is taken up with a distinct prophecy relative to the strict observance of the sabbath day; which the Prophet was sent, most probably immediately after the delivery of the foregoing, to proclaim aloud, in all the gates of Jerusalem, as a matter which concerned the conduct of every individual, and the general happiness of the whole. Dr. Blayney.

Ver. 1.— with a pen of iron, and with the point of a diamond.] This is spoken metaphorically, and is meant to denote that idolatry was indelibly fixed in their affections and memory, as much as if it had been engraved with instruments, capable of making the strongest and

discontinue from thine heritage that I gave thee; and I will cause thee to serve thine enemies in the land which thou knowest not: for ye have kindled a fire in mine anger, which shall burn for ever.

Jeremiah 16:3

3. O my mountain in the field, I will give thy substance &c.] Rather, “O my mountain, I will give thy substance in the field,” &c. Nations and princes of great power and eminence are figuratively called “mountains,” in regard to their strength and elevation: see chap. ii. 25; Isa. xli. 15; Zech. iv. 7. Judah is therefore styled God’s mountain, as having been chosen by Him, and thereby raised to a degree of elevation above all other people. See chap. xxvi. 23. Dr. Blayney.

Jeremiah 16:6

6.— he shall be like the heath &c.] That man shall be like the heath in a dry wilderness, that shall not partake of the sweet showers when they fall. Bp. Hall.

— in a salt land] Saltness in Hebrew expresses barren ground: see Deut. xxix. 23; Ps. cvii. 34; Zeph. ii. 9. W. Lowth.

The borders of the Dead sea, and of the Red sea, and part of Arabia Petrea, were barren from containing a quantity of various salts. Calmet.

Jeremiah 16:9

9. The heart is deceitful above all things, &c.] The words were spoken by Jeremiah concerning his own countrymen, not all of them, probably, but the more corrupted part of the nation, who to their other vices had added a consummate hypocrisy; and of the hearts of these men he draws a most hideous picture, and describes them under three had characters. The first is fraud and treachery: “the heart is deceitful above all things.” The second is excessive malice: it is “desperately wicked.” The third is deep dissimulation and hypocrisy, expressed in the way of question, “who can know it?” A worse representation than this can hardly be made of any creature: and therefore it must not be supposed that this was intended to be a description of human nature, or of the heart of man in general, but rather of the most habitual and depraved sort of sinners. Dr. Jortin.

Jeremiah 16:13

13. — there shall ye serve other gods] The opportunities of frequenting the publick worship of the true God shall be taken from you, as a just judgment for your neglect of his service in your own country; and you shall be exposed to the peril of committing idolatry, and being seduced by the Chaldeans to the worship of their idols. Compare Deut. iv. 28; xxviii. 36; 1 Sam. xxvi. 19. W. Lowth.

Jeremiah 16:14

14. Therefore, behold, the days come, saith the Lord,] The particle rendered “therefore,” sometimes signifies “nevertheless;” (W. Lowth;) here it seems more properly to signify, “after this.” Dr. Blayney.

God here gives the people notice of a future restoration, on purpose to guard them during their exile from falling into idolatry through despair, by letting them see they had still a prospect of recovering God’s wonted favour and protection. Dr. Blayney.

— it shall no more be said, The Lord liveth, &c.] The days come, wherein God shall not be celebrated so much by the memory of his deliverance of his people out of Egypt, which was long since done; as by the fresh remembrance of the great mercy, which He hath wrought for them, in bringing them back from their captivity in Babylon, and in all those lands whither they were driven. Bp. Hall.

Jeremiah 16:16

16. Behold, I will send for many fishers, &c.] But, in the mean time, their desolation shall be grievous and universal: I will call for the Chaldeans, who shall be as so many fishers, to drag them out of their good land; and as so many hunters, to chase them from their houses, and to drive them from all their refuges. Bp. Hall.

Enemies and oppressors are elsewhere represented under the metaphors of “fishers” and “hunters:” see Gen. x. 9; Amos iv. 2; Hab. i. 14, 15: because they Vol. II.

use all the methods of open force and secret wiles, frequently compared to nets, in order to make men their prey: see Ezek. xii. 13; Hos. v. 1. These two similitudes imply, that the Chaldeans shall make an entire conquest and booty of the whole land, of its inhabitants and their riches; and what shall escape one party, shall fall into the hands of another. W. Lowth.

Jeremiah 16:18

18. — I will recompense their iniquity—double;] Not double of what they deserved, but double of what, that is, much greater than, would have been inflicted on the heathen for the like offences. Compare Rev. xviii. 6. Parkhurst. See the note on Isa. xl. 2.

— with the carcasses of their detestable and abominable things.] With the carcasses of their abominable sacrifices, which they have made to their idols; and with those very shameful idols, to which they have sacrificed. Bp. Hall. Idols are elsewhere called “carcasses,” not only because they are without life, but also because of their filthiness and hatefulness in the eyes of God: see Lev. xxvi. 30; Ezek. xliii. 7. 9. W. Lowth.

Jeremiah 16:19

19. O Lord,—the Gentiles shall come unto thee &c.] The more emphatically to demonstrate the absurdity of forsaking the true God, and apostatizing to idolatry, the Prophet foretells, that the time will come when the Gentiles shall be ashamed of the idolatry of which they and their forefathers have been so long guilty, shall humbly confess this their sin, and address themselves in all their wants to the true God, as their only refuge and protection. W. Lowth.

20. Shall a man make gods unto himself, and they are no gods? This seems to be a reply from God, accounting for what was said before, that the heathens had no benefit from the objects in which they placed their religious confidence, by asking whether it was likely that men could create gods, giving them power and perfections, which they had not in themselves? Dr. Blayney.

21. Therefore, behold, I will this once cause them to The captivity of Judah for her sin. Trust in man cursed, in God blessed. might; and they shall know that my name is the LORD. # CHAP. XVII.