Jeremiah 1
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Jeremiah 1
The Words of Jeremiah
1The words of Jeremiah the son of Hilkiah, of the priests that were in Anathoth in the land of Benjamin:
Jamieson-Fausset-Brown
INTRODUCTION
Jeremiah, son of Hilkiah, one of the ordinary priests, dwelling in Anathoth of Benjamin (Jr 1:1), not the Hilkiah the high priest who discovered the book of the law (2Ki 22:8); had he been the same, the designation would have been "the priest", or "the high priest". Besides, his residence at Anathoth shows that he belonged to the line of Abiathar, who was deposed from the high priesthood by Solomon (1Ki 2:26-35), after which the office remained in Zadok's line. Mention occurs of Jeremiah in 2Ch 35:25; 36:12, 21. In 629 B.C. the thirteenth year of King Josiah, while still very young (Jr 1:5), he received his prophetical call in Anathoth (Jr 1:2); and along with Hilkiah the high priest, the prophetess Huldah, and the prophet Zephaniah, he helped forward Josiah's reformation of religion (2Ki 23:1-25). Among the first charges to him was one that he should go and proclaim God's message in Jerusalem (Jr 2:2). He also took an official tour to announce to the cities of Judah the contents of the book of the law, found in the temple (Jr 11:6) five years after his call to prophesy. On his return to Anathoth, his countrymen, offended at his reproofs, conspired against his life. To escape their persecutions (Jr 11:21), as well as those of his own family (Jr 12:6), he left Anathoth and resided at Jerusalem. During the eighteen years of his ministry in Josiah's reign he was unmolested; also during the three months of Jehoahaz or Shallum's reign (Jr 22:10-12). On Jehoiakim's accession it became evident that Josiah's reformation effected nothing more than a forcible repression of idolatry and the establishment of the worship of God outwardly. The priests, prophets, and people then brought Jeremiah before the authorities, urging that he should be put to death for his denunciations of evil against the city (Jr 26:8-11). The princes, however, especially Ahikam, interposed in his behalf (Jr 26:16, 24), but he was put under restraint, or at least deemed it prudent not to appear in public. In the fourth year of Jehoiakim (606 B.C.), he was commanded to write the predictions given orally through him, and to read them to the people. Being "shut up", he could not himself go into the house of the Lord (Jr 36:5); he therefore deputed Baruch, his amanuensis, to read them in public on the fast day. The princes thereupon advised Baruch and Jeremiah to hide themselves from the king's displeasure. Meanwhile they read the roll to the king, who was so enraged that he cut it with a knife and threw it into the fire; at the same time giving orders for the apprehension of the prophet and Baruch. They escaped Jehoiakim's violence, which had already killed the prophet Urijah (Jr 26:20-23). Baruch rewrote the words, with additional prophecies, on another roll (Jr 36:27-32). In the three months' reign of Jehoiachin or Jeconiah, he prophesied the carrying away of the king and the queen mother (Jr 13:18; 22:24-30; compare 2Ki 24:12). In this reign he was imprisoned for a short time by Pashur (Jr 20:1-18), the chief governor of the Lord's house; but at Zedekiah's accession he was free (Jr 37:4), for the king sent to him to "inquire of the Lord" when Nebuchadnezzar came up against Jerusalem (Jr 21:1-3, &c.; Jr 37:3). The Chaldeans drew off on hearing of the approach of Pharaoh's army (Jr 37:5); but Jeremiah warned the king that the Egyptians would forsake him, and the Chaldeans return and burn up the city (Jr 37:7, 8). The princes, irritated at this, made the departure of Jeremiah from the city during the respite a pretext for imprisoning him, on the allegation of his deserting to the Chaldeans (Jr 38:1-5). He would have been left to perish in the dungeon of Malchiah, but for the intercession of Ebed-melech, the Ethiopian (Jr 38:6-13). Zedekiah, though he consulted Jeremiah in secret yet was induced by his princes to leave Jeremiah in prison (Jr 38:14-28) until Jerusalem was taken. Nebuchadnezzar directed his captain, Nebuzar-adan, to give him his freedom, so that he might either go to Babylon or stay with the remnant of his people as he chose. As a true patriot, notwithstanding the forty and a half years during which his country had repaid his services with neglect and persecution, he stayed with Gedaliah, the ruler appointed by Nebuchadnezzar over Judea (Jr 40:6). After the murder of Gedaliah by Ishmael, Johanan, the recognized ruler of the people, in fear of the Chaldeans avenging the murder of Gedaliah, fled with the people to Egypt, and forced Jeremiah and Baruch to accompany him, in spite of the prophet's warning that the people should perish if they went to Egypt, but be preserved by remaining in their land (Jr 41:1-43:13). At Tahpanhes, a boundary city on the Tanitic or Pelustan branch of the Nile, he prophesied the overthrow of Egypt (Jr 43:8-13). Tradition says he died in Egypt. According to the Pseudo-Epiphanius, he was stoned at Taphnæ or Tahpanhes. The Jews so venerated him that they believed he would rise from the dead and be the forerunner of Messiah (Mt 16:14).
Havernick observes that the combination of features in Jeremiah's character proves his divine mission; mild, timid, and susceptible of melancholy, yet intrepid in the discharge of his prophetic functions, not sparing the prince any more than the meanest of his subjects--the Spirit of prophecy controlling his natural temper and qualifying him for his hazardous undertaking, without doing violence to his individuality. Zephaniah, Habakkuk, Daniel, and Ezekiel were his contemporaries. The last forms a good contrast to Jeremiah, the Spirit in his case acting on a temperament as strongly marked by firmness as Jeremiah's was by shrinking and delicate sensitiveness. Ezekiel views the nation's sins as opposed to righteousness--Jeremiah, as productive of misery; the former takes the objective, the latter the subjective, view of the evils of the times. Jeremiah's style corresponds to his character: he is peculiarly marked by pathos, and sympathy with the wretched; his Lamentations illustrate this; the whole series of elegies has but one object--to express sorrow for his fallen country; yet the lights and images in which he presents this are so many, that the reader, so far from feeling it monotonous, is charmed with the variety of the plaintive strains throughout. The language is marked by Aramæisms, which probably was the ground of Jerome's charge that the style is "rustic". Lowth denies the charge and considers him in portions not inferior to Isaiah. His heaping of phrase on phrase, the repetition of stereotyped forms--and these often three times--are due to his affected feelings and to his desire to intensify the expression of them; he is at times more concise, energetic, and sublime, especially against foreign nations, and in the rhythmical parts.
The principle of the arrangement of his prophecies is hard to ascertain. The order of kings was--Josiah (under whom he prophesied eighteen years), Jehoahaz (three months), Jehoiakim (eleven years), Jeconiah (three months), Zedekiah (eleven years). But his prophecies under Josiah (the first through twentieth chapters) are immediately followed by a portion under Zedekiah (the twenty-first chapter). Again, Jr 24:8-10, as to Zedekiah, comes in the midst of the section as to Jehoahaz, Jehoiakim, and Jeconiah (the twenty-second, twenty-third, twenty-fifth chapters, &c.) So the thirty-fifth and thirty-sixth chapters as to Jehoiakim, follow the twenty-seventh, twenty-eighth, twenty-ninth, thirty-third, thirty-fourth chapters, as to Zedekiah; and the forty-fifth chapter, dated the fourth year of Jehoiakim, comes after predictions as to the Jews who fled to Egypt after the overthrow of Jerusalem. Ewald thinks the present arrangement substantially Jeremiah's own; the various portions are prefaced by the same formula, "The word which came to Jeremiah from the Lord" (Jr 7:1; 11:1; 18:1; 21:1; 25:1; 30:1; 32:1; 34:1, 8; 35:1; 40:1; 44:1; compare Jr 14:1; 46:1; 47:1; 49:34). Notes of time mark other divisions more or less historical (Jr 26:1; 27:1; 36:1; 37:1). Two other portions are distinct of themselves (Jr 29:1; 45:1). The second chapter has the shorter introduction which marks the beginning of a strophe; the third chapter seems imperfect, having as the introduction merely "saying" (Jr 3:1, Hebrew). Thus in the poetical parts, there are twenty-three sections divided into strophes of from seven to nine verses, marked some way thus, "The Lord said also unto me". They form five books: I. The Introduction, first chapter II. Reproofs of the Jews, the second through twenty-fourth chapters, made up of seven sections: (1) the second chapter (2) the third through sixth chapters; (3) the seventh through tenth chapters; (4) the eleventh through thirteenth chapters; (5) the fourteenth through seventeenth chapters; (6) the seventeenth through nineteenth and twentieth chapters; (7) the twenty-first through twenty-fourth chapters. III. Review of all nations in two sections: the twenty-fifth and twenty-sixth through forty-ninth chapters, with a historical appendix of three sections, (1) the twenty-sixth chapter; (2) the twenty-seventh chapter; (3) the twenty-eighth and twenty-ninth chapters. IV. Two sections picturing the hopes of brighter times, (1) the thirtieth and thirty-first chapters; (2) the thirty-second and thirty-third chapters; and an historical appendix in three sections: (1) Jr 34:1-7; (2) Jr 34:8-22; (3) Jr 35:1-19. V. The conclusion, in two sections: (1) Jr 36:2; (2) Jr 45:1-5. Subsequently, in Egypt, he added Jr 46:13-26 to the previous prophecy as to Egypt; also the three sections, the thirty-seventh through thirty-ninth chapters; fortieth through forty-third chapters; and forty-fourth chapter. The fifty-second chapter was probably (see Jr 51:64) an appendix from a later hand, taken from 2Ki 24:18, &c.; 2Ki 25:30. The prophecies against the several foreign nations stand in a different order in the Hebrew from that of the Septuagint; also the prophecies against them in the Hebrew (the forty-sixth through fifty-first chapters) are in the Septuagint placed after Jr 25:14, forming the twenty-sixth and thirty-first chapters; the remainder of the twenty-fifth chapter of the Hebrew is the thirty-second chapter of the Septuagint. Some passages in the Hebrew (Jr 27:19-22; 33:14-26; 39:4-14 Jr 48:45-47) are not found in the Septuagint; the Greek translators must have had a different recension before them; probably an earlier one. The Hebrew is probably the latest and fullest edition from Jeremiah's own hand. See on Jr 25:13. The canonicity of his prophecies is established by quotations of them in the New Testament (see Mt 2:17; 16:14; He 8:8-12; on Mt 27:9, see on Introduction to Zechariah); also by the testimony of Ecclesiasticus 49:7, which quotes Jr 1:10; of Philo, who quotes his word as an "oracle"; and of the list of canonical books in Melito, Origen, Jerome, and the Talmud.
CHAPTER 1
Jr 1:1-19. The General Title or Introduction
Jr 1:1-3, probably prefixed by Jeremiah, when he collected his prophecies and gave them to his countrymen to take with them to Babylon [Michaelis].
1. Anathoth--a town in Benjamin, twenty stadia, that is, two or three miles north of Jerusalem; now Anata (compare Is 10:30, and the context, Is 10:28-32). One of the four cities allotted to the Kohathites in Benjamin (Jos 21:18). Compare 1Ki 2:26, 27; a stigma was cast thenceforth on the whole sacerdotal family resident there; this may be alluded to in the words here, "the priests ... in Anathoth." God chooses "the weak, base, and despised things ... to confound the mighty."
INTRODUCTION
Jeremiah, son of Hilkiah, one of the ordinary priests, dwelling in Anathoth of Benjamin (Jr 1:1), not the Hilkiah the high priest who discovered the book of the law (2Ki 22:8); had he been the same, the designation would have been "the priest", or "the high priest". Besides, his residence at Anathoth shows that he belonged to the line of Abiathar, who was deposed from the high priesthood by Solomon (1Ki 2:26-35), after which the office remained in Zadok's line. Mention occurs of Jeremiah in 2Ch 35:25; 36:12, 21. In 629 B.C. the thirteenth year of King Josiah, while still very young (Jr 1:5), he received his prophetical call in Anathoth (Jr 1:2); and along with Hilkiah the high priest, the prophetess Huldah, and the prophet Zephaniah, he helped forward Josiah's reformation of religion (2Ki 23:1-25). Among the first charges to him was one that he should go and proclaim God's message in Jerusalem (Jr 2:2). He also took an official tour to announce to the cities of Judah the contents of the book of the law, found in the temple (Jr 11:6) five years after his call to prophesy. On his return to Anathoth, his countrymen, offended at his reproofs, conspired against his life. To escape their persecutions (Jr 11:21), as well as those of his own family (Jr 12:6), he left Anathoth and resided at Jerusalem. During the eighteen years of his ministry in Josiah's reign he was unmolested; also during the three months of Jehoahaz or Shallum's reign (Jr 22:10-12). On Jehoiakim's accession it became evident that Josiah's reformation effected nothing more than a forcible repression of idolatry and the establishment of the worship of God outwardly. The priests, prophets, and people then brought Jeremiah before the authorities, urging that he should be put to death for his denunciations of evil against the city (Jr 26:8-11). The princes, however, especially Ahikam, interposed in his behalf (Jr 26:16, 24), but he was put under restraint, or at least deemed it prudent not to appear in public. In the fourth year of Jehoiakim (606 B.C.), he was commanded to write the predictions given orally through him, and to read them to the people. Being "shut up", he could not himself go into the house of the Lord (Jr 36:5); he therefore deputed Baruch, his amanuensis, to read them in public on the fast day. The princes thereupon advised Baruch and Jeremiah to hide themselves from the king's displeasure. Meanwhile they read the roll to the king, who was so enraged that he cut it with a knife and threw it into the fire; at the same time giving orders for the apprehension of the prophet and Baruch. They escaped Jehoiakim's violence, which had already killed the prophet Urijah (Jr 26:20-23). Baruch rewrote the words, with additional prophecies, on another roll (Jr 36:27-32). In the three months' reign of Jehoiachin or Jeconiah, he prophesied the carrying away of the king and the queen mother (Jr 13:18; 22:24-30; compare 2Ki 24:12). In this reign he was imprisoned for a short time by Pashur (Jr 20:1-18), the chief governor of the Lord's house; but at Zedekiah's accession he was free (Jr 37:4), for the king sent to him to "inquire of the Lord" when Nebuchadnezzar came up against Jerusalem (Jr 21:1-3, &c.; Jr 37:3). The Chaldeans drew off on hearing of the approach of Pharaoh's army (Jr 37:5); but Jeremiah warned the king that the Egyptians would forsake him, and the Chaldeans return and burn up the city (Jr 37:7, 8). The princes, irritated at this, made the departure of Jeremiah from the city during the respite a pretext for imprisoning him, on the allegation of his deserting to the Chaldeans (Jr 38:1-5). He would have been left to perish in the dungeon of Malchiah, but for the intercession of Ebed-melech, the Ethiopian (Jr 38:6-13). Zedekiah, though he consulted Jeremiah in secret yet was induced by his princes to leave Jeremiah in prison (Jr 38:14-28) until Jerusalem was taken. Nebuchadnezzar directed his captain, Nebuzar-adan, to give him his freedom, so that he might either go to Babylon or stay with the remnant of his people as he chose. As a true patriot, notwithstanding the forty and a half years during which his country had repaid his services with neglect and persecution, he stayed with Gedaliah, the ruler appointed by Nebuchadnezzar over Judea (Jr 40:6). After the murder of Gedaliah by Ishmael, Johanan, the recognized ruler of the people, in fear of the Chaldeans avenging the murder of Gedaliah, fled with the people to Egypt, and forced Jeremiah and Baruch to accompany him, in spite of the prophet's warning that the people should perish if they went to Egypt, but be preserved by remaining in their land (Jr 41:1-43:13). At Tahpanhes, a boundary city on the Tanitic or Pelustan branch of the Nile, he prophesied the overthrow of Egypt (Jr 43:8-13). Tradition says he died in Egypt. According to the Pseudo-Epiphanius, he was stoned at Taphnæ or Tahpanhes. The Jews so venerated him that they believed he would rise from the dead and be the forerunner of Messiah (Mt 16:14).
Havernick observes that the combination of features in Jeremiah's character proves his divine mission; mild, timid, and susceptible of melancholy, yet intrepid in the discharge of his prophetic functions, not sparing the prince any more than the meanest of his subjects--the Spirit of prophecy controlling his natural temper and qualifying him for his hazardous undertaking, without doing violence to his individuality. Zephaniah, Habakkuk, Daniel, and Ezekiel were his contemporaries. The last forms a good contrast to Jeremiah, the Spirit in his case acting on a temperament as strongly marked by firmness as Jeremiah's was by shrinking and delicate sensitiveness. Ezekiel views the nation's sins as opposed to righteousness--Jeremiah, as productive of misery; the former takes the objective, the latter the subjective, view of the evils of the times. Jeremiah's style corresponds to his character: he is peculiarly marked by pathos, and sympathy with the wretched; his Lamentations illustrate this; the whole series of elegies has but one object--to express sorrow for his fallen country; yet the lights and images in which he presents this are so many, that the reader, so far from feeling it monotonous, is charmed with the variety of the plaintive strains throughout. The language is marked by Aramæisms, which probably was the ground of Jerome's charge that the style is "rustic". Lowth denies the charge and considers him in portions not inferior to Isaiah. His heaping of phrase on phrase, the repetition of stereotyped forms--and these often three times--are due to his affected feelings and to his desire to intensify the expression of them; he is at times more concise, energetic, and sublime, especially against foreign nations, and in the rhythmical parts.
The principle of the arrangement of his prophecies is hard to ascertain. The order of kings was--Josiah (under whom he prophesied eighteen years), Jehoahaz (three months), Jehoiakim (eleven years), Jeconiah (three months), Zedekiah (eleven years). But his prophecies under Josiah (the first through twentieth chapters) are immediately followed by a portion under Zedekiah (the twenty-first chapter). Again, Jr 24:8-10, as to Zedekiah, comes in the midst of the section as to Jehoahaz, Jehoiakim, and Jeconiah (the twenty-second, twenty-third, twenty-fifth chapters, &c.) So the thirty-fifth and thirty-sixth chapters as to Jehoiakim, follow the twenty-seventh, twenty-eighth, twenty-ninth, thirty-third, thirty-fourth chapters, as to Zedekiah; and the forty-fifth chapter, dated the fourth year of Jehoiakim, comes after predictions as to the Jews who fled to Egypt after the overthrow of Jerusalem. Ewald thinks the present arrangement substantially Jeremiah's own; the various portions are prefaced by the same formula, "The word which came to Jeremiah from the Lord" (Jr 7:1; 11:1; 18:1; 21:1; 25:1; 30:1; 32:1; 34:1, 8; 35:1; 40:1; 44:1; compare Jr 14:1; 46:1; 47:1; 49:34). Notes of time mark other divisions more or less historical (Jr 26:1; 27:1; 36:1; 37:1). Two other portions are distinct of themselves (Jr 29:1; 45:1). The second chapter has the shorter introduction which marks the beginning of a strophe; the third chapter seems imperfect, having as the introduction merely "saying" (Jr 3:1, Hebrew). Thus in the poetical parts, there are twenty-three sections divided into strophes of from seven to nine verses, marked some way thus, "The Lord said also unto me". They form five books: I. The Introduction, first chapter II. Reproofs of the Jews, the second through twenty-fourth chapters, made up of seven sections: (1) the second chapter (2) the third through sixth chapters; (3) the seventh through tenth chapters; (4) the eleventh through thirteenth chapters; (5) the fourteenth through seventeenth chapters; (6) the seventeenth through nineteenth and twentieth chapters; (7) the twenty-first through twenty-fourth chapters. III. Review of all nations in two sections: the twenty-fifth and twenty-sixth through forty-ninth chapters, with a historical appendix of three sections, (1) the twenty-sixth chapter; (2) the twenty-seventh chapter; (3) the twenty-eighth and twenty-ninth chapters. IV. Two sections picturing the hopes of brighter times, (1) the thirtieth and thirty-first chapters; (2) the thirty-second and thirty-third chapters; and an historical appendix in three sections: (1) Jr 34:1-7; (2) Jr 34:8-22; (3) Jr 35:1-19. V. The conclusion, in two sections: (1) Jr 36:2; (2) Jr 45:1-5. Subsequently, in Egypt, he added Jr 46:13-26 to the previous prophecy as to Egypt; also the three sections, the thirty-seventh through thirty-ninth chapters; fortieth through forty-third chapters; and forty-fourth chapter. The fifty-second chapter was probably (see Jr 51:64) an appendix from a later hand, taken from 2Ki 24:18, &c.; 2Ki 25:30. The prophecies against the several foreign nations stand in a different order in the Hebrew from that of the Septuagint; also the prophecies against them in the Hebrew (the forty-sixth through fifty-first chapters) are in the Septuagint placed after Jr 25:14, forming the twenty-sixth and thirty-first chapters; the remainder of the twenty-fifth chapter of the Hebrew is the thirty-second chapter of the Septuagint. Some passages in the Hebrew (Jr 27:19-22; 33:14-26; 39:4-14 Jr 48:45-47) are not found in the Septuagint; the Greek translators must have had a different recension before them; probably an earlier one. The Hebrew is probably the latest and fullest edition from Jeremiah's own hand. See on Jr 25:13. The canonicity of his prophecies is established by quotations of them in the New Testament (see Mt 2:17; 16:14; He 8:8-12; on Mt 27:9, see on Introduction to Zechariah); also by the testimony of Ecclesiasticus 49:7, which quotes Jr 1:10; of Philo, who quotes his word as an "oracle"; and of the list of canonical books in Melito, Origen, Jerome, and the Talmud.
CHAPTER 1
Jr 1:1-19. The General Title or Introduction
Jr 1:1-3, probably prefixed by Jeremiah, when he collected his prophecies and gave them to his countrymen to take with them to Babylon [Michaelis].
1. Anathoth--a town in Benjamin, twenty stadia, that is, two or three miles north of Jerusalem; now Anata (compare Is 10:30, and the context, Is 10:28-32). One of the four cities allotted to the Kohathites in Benjamin (Jos 21:18). Compare 1Ki 2:26, 27; a stigma was cast thenceforth on the whole sacerdotal family resident there; this may be alluded to in the words here, "the priests ... in Anathoth." God chooses "the weak, base, and despised things ... to confound the mighty."
The Pulpit Commentary
There are some indications that the original form of the heading has been somewhat modified. Notice
(1) that the words with which Jer_1:2 opens are identical with one of Jeremiah's characteristic formulae for introducing a prophecy (comp, Jer_14:1; Jer_46:1; Jer_47:1; Jer_49:34); and notice
(2) the awkward connection of verses 1 and 2, and 2 and 3 respectively.. It is a reasonable conjecture that the passage originally ran thus: "The word of the LORD which came to Jeremiah in the days of Josiah," etc.; verses 1 and 3 being added later, which involved a change in the construction.
The words of Jeremiah. This introductory formula only occurs here and in Amo_1:1. The editor of Jeremiah and of Amos deserts the usual phrase ("burden" or , "utterance," "vision," "the word of the LORD which came," etc.) in order to give fuller information concerning the origin of the prophetic writers (but see on verse 2). On the name Jeremiah, and on the position occupied by Hilkiah, see Introduction. That were in Anathoth. So Vulgate; Septuagint, however (followed by Payne Smith), makes the relative refer to Jeremiah (ὅς κατῴκει). But in this case would not the phrase have been "Jeremiah the priest," etc. (comp. Eze_1:1)? Anathoth was one of the priestly cities (Jos_21:18); it lay on or near the great northern road (Isa_10:30), and has been identified by Dr. Robinson (so also by Lieutenant Conder) with 'Anata, situated on a ridge, an hour and a quarter north-northeast from Jerusalem.
There are some indications that the original form of the heading has been somewhat modified. Notice
(1) that the words with which Jer_1:2 opens are identical with one of Jeremiah's characteristic formulae for introducing a prophecy (comp, Jer_14:1; Jer_46:1; Jer_47:1; Jer_49:34); and notice
(2) the awkward connection of verses 1 and 2, and 2 and 3 respectively.. It is a reasonable conjecture that the passage originally ran thus: "The word of the LORD which came to Jeremiah in the days of Josiah," etc.; verses 1 and 3 being added later, which involved a change in the construction.
The words of Jeremiah. This introductory formula only occurs here and in Amo_1:1. The editor of Jeremiah and of Amos deserts the usual phrase ("burden" or , "utterance," "vision," "the word of the LORD which came," etc.) in order to give fuller information concerning the origin of the prophetic writers (but see on verse 2). On the name Jeremiah, and on the position occupied by Hilkiah, see Introduction. That were in Anathoth. So Vulgate; Septuagint, however (followed by Payne Smith), makes the relative refer to Jeremiah (ὅς κατῴκει). But in this case would not the phrase have been "Jeremiah the priest," etc. (comp. Eze_1:1)? Anathoth was one of the priestly cities (Jos_21:18); it lay on or near the great northern road (Isa_10:30), and has been identified by Dr. Robinson (so also by Lieutenant Conder) with 'Anata, situated on a ridge, an hour and a quarter north-northeast from Jerusalem.
2To whom the word of the LORD came in the days of Josiah the son of Amon king of Judah, in the thirteenth year of his reign.
Jamieson-Fausset-Brown
2-3. Jehoiakim ... Josiah ... Zedekiah--Jehoahaz and Jehoiachin are omitted for they reigned only three months each. The first and last of the kings under whom each prophet prophesied are often thus specified in the general title. See on these kings, and Jeremiah's life, my Introduction.
thirteenth ... of his reign--(Jr 25:3).
fifth month--(2Ki 25:8).
2-3. Jehoiakim ... Josiah ... Zedekiah--Jehoahaz and Jehoiachin are omitted for they reigned only three months each. The first and last of the kings under whom each prophet prophesied are often thus specified in the general title. See on these kings, and Jeremiah's life, my Introduction.
thirteenth ... of his reign--(Jr 25:3).
fifth month--(2Ki 25:8).
3It came also in the days of Jehoiakim the son of Josiah king of Judah, unto the end of the eleventh year of Zedekiah the son of Josiah king of Judah, unto the carrying away of Jerusalem captive in the fifth month.
The Pulpit Commentary
Unto the end of the eleventh year, etc. The limit is accurate with regard to Jeremiah 1-39. The later prophecies have a superscription of their own (see Jer_40:1.). In the fifth month (comp. Jer_52:12, Jer_52:27).
Unto the end of the eleventh year, etc. The limit is accurate with regard to Jeremiah 1-39. The later prophecies have a superscription of their own (see Jer_40:1.). In the fifth month (comp. Jer_52:12, Jer_52:27).
The Call of Jeremiah
4Then the word of the LORD came unto me, saying,
Jamieson-Fausset-Brown
4-10. Jeremiah's call to the prophetical office.
unto me--other manuscripts read "to him"; but English Version probably represents the true Hebrew text; this inscription was doubtless made by Jeremiah himself.
4-10. Jeremiah's call to the prophetical office.
unto me--other manuscripts read "to him"; but English Version probably represents the true Hebrew text; this inscription was doubtless made by Jeremiah himself.
The Pulpit Commentary
The call of Jeremiah.
Unto me. For the change of person, comp. Eze_1:4.
The call of Jeremiah.
Unto me. For the change of person, comp. Eze_1:4.
5Before I formed thee in the belly I knew thee; and before thou camest forth out of the womb I sanctified thee, and I ordained thee a prophet unto the nations.
The Pulpit Commentary
Knew thee; i.e. took notice of thee; virtually equivalent to selected thee (comp. Gen_39:6; Amo_3:2; Isa_58:3; Psa_144:3). Observe, the predestination of individuals is a familiar idea in the Old Testament (comp. Isa_45:4; Isa_49:1; Psa_139:16). It was also familiar to the Assyrians: King Assurba-nipal declares at the opening of his ' Annals ' that the gods "in the body of his mother have made (him) to rule Assyria." Familiar, too, to the great family of religious reformers. For, as Dean Milman has truly observed, "No Pelagian ever has or ever will work a religious revolution. He who is destined for such a work must have a full conviction that God is acting directly, immediately, consciously, and therefore with irresistible power, upon him and through him He who is not predestined, who does not declare, who does not believe himself predestined as the author of a great religions movement, he in whom God is not manifestly, sensibly, avowedly working out his pre-established designs, will never be saint or reformer". Sanctified thee; i.e. set thee apart for holy uses. Ordained; rather, appointed. Unto the nations. Jeremiah's prophecies, in fact, have reference not only to Israel, but to the peoples in relation to Israel (verse 10; Jer_25:15, Jer_25:16; 46-49; Jer_50:1-46; Jer_51:1-64?).
Knew thee; i.e. took notice of thee; virtually equivalent to selected thee (comp. Gen_39:6; Amo_3:2; Isa_58:3; Psa_144:3). Observe, the predestination of individuals is a familiar idea in the Old Testament (comp. Isa_45:4; Isa_49:1; Psa_139:16). It was also familiar to the Assyrians: King Assurba-nipal declares at the opening of his ' Annals ' that the gods "in the body of his mother have made (him) to rule Assyria." Familiar, too, to the great family of religious reformers. For, as Dean Milman has truly observed, "No Pelagian ever has or ever will work a religious revolution. He who is destined for such a work must have a full conviction that God is acting directly, immediately, consciously, and therefore with irresistible power, upon him and through him He who is not predestined, who does not declare, who does not believe himself predestined as the author of a great religions movement, he in whom God is not manifestly, sensibly, avowedly working out his pre-established designs, will never be saint or reformer". Sanctified thee; i.e. set thee apart for holy uses. Ordained; rather, appointed. Unto the nations. Jeremiah's prophecies, in fact, have reference not only to Israel, but to the peoples in relation to Israel (verse 10; Jer_25:15, Jer_25:16; 46-49; Jer_50:1-46; Jer_51:1-64?).
6Then said I, Ah, Lord GOD! behold, I cannot speak: for I am a child.
The Pulpit Commentary
Ah, Lord God! rather, Alas, O Lord Jehovah! It is a cry of alarm and pain, and recurs in Jer_4:10; Jer_14:13; Jer_32:17. I am a child. I am too young to support such an office. The word rendered "child" is used elsewhere of youths nearly grown up (comp. Gen_34:19; Gen_41:12; 1Ki_3:7).
Ah, Lord God! rather, Alas, O Lord Jehovah! It is a cry of alarm and pain, and recurs in Jer_4:10; Jer_14:13; Jer_32:17. I am a child. I am too young to support such an office. The word rendered "child" is used elsewhere of youths nearly grown up (comp. Gen_34:19; Gen_41:12; 1Ki_3:7).
7But the LORD said unto me, Say not, I am a child: for thou shalt go to all that I shall send thee, and whatsoever I command thee thou shalt speak.
The Pulpit Commentary
Thou shalt go, etc. Thoughts of self are altogether out of place in one who has received a Divine commission. Jeremiah's duty is simple obedience. In put-suing this path he cannot but be safe (verse 8).
Thou shalt go, etc. Thoughts of self are altogether out of place in one who has received a Divine commission. Jeremiah's duty is simple obedience. In put-suing this path he cannot but be safe (verse 8).
8Be not afraid of their faces: for I am with thee to deliver thee, saith the LORD.
9Then the LORD put forth his hand, and touched my mouth. And the LORD said unto me, Behold, I have put my words in thy mouth.
The Pulpit Commentary
Touched my mouth; literally, caused (his hand) to touch my mouth. Jeremiah had said that he was unskilled in oratory; the Divine answer is that the words which he has to speak are not his own, but those of Jehovah. Two things are obvious:
1. The touching of the lips is not purely metaphorical, as in Psa_51:15 (comp. Psa_40:6); it represents a real experience.
2. This experience, however, can only have been a visionary one, analogous to that vouchsafed to Isaiah at the opening of his prophetic ministry. In the grand account given by Isaiah of his inaugural vision (which has evidently influenced the form of the vision of Jeremiah), we read of the same significant act on the part of one of the seraphim. It is the same act, certainly, but it symbolizes, not as here the communication of a prophetic message (comp. Mat_10:19), but the purification of the lips. Does it not seem as if Isaiah had attained a deeper insight into the spiritual regeneration needed by the prophet than had been granted to Jeremiah? Another point in which Jeremiah's account seems inferior to that of Isaiah is plastic power. Notice how Jeremiah dwells upon the meaning of the words; this is a reflective element which diminishes the poetic power of the narrative. A word may Be added to explain that "visionary" is not here used in opposition to "based on fact." That the two epithets are susceptible of combination is well shown in the vision described by Pere Gratry, in his 'Souvenirs do ma Jeunesse', the reality of which is not in the least impaired in the writer's mind by its thoroughly inward character: "Dens teutes ces seines interieures, je n'imaginais rien … c'etaient de saisissantes et tres-energiques realites auxquelles je ne m'attendais nullement."
Touched my mouth; literally, caused (his hand) to touch my mouth. Jeremiah had said that he was unskilled in oratory; the Divine answer is that the words which he has to speak are not his own, but those of Jehovah. Two things are obvious:
1. The touching of the lips is not purely metaphorical, as in Psa_51:15 (comp. Psa_40:6); it represents a real experience.
2. This experience, however, can only have been a visionary one, analogous to that vouchsafed to Isaiah at the opening of his prophetic ministry. In the grand account given by Isaiah of his inaugural vision (which has evidently influenced the form of the vision of Jeremiah), we read of the same significant act on the part of one of the seraphim. It is the same act, certainly, but it symbolizes, not as here the communication of a prophetic message (comp. Mat_10:19), but the purification of the lips. Does it not seem as if Isaiah had attained a deeper insight into the spiritual regeneration needed by the prophet than had been granted to Jeremiah? Another point in which Jeremiah's account seems inferior to that of Isaiah is plastic power. Notice how Jeremiah dwells upon the meaning of the words; this is a reflective element which diminishes the poetic power of the narrative. A word may Be added to explain that "visionary" is not here used in opposition to "based on fact." That the two epithets are susceptible of combination is well shown in the vision described by Pere Gratry, in his 'Souvenirs do ma Jeunesse', the reality of which is not in the least impaired in the writer's mind by its thoroughly inward character: "Dens teutes ces seines interieures, je n'imaginais rien … c'etaient de saisissantes et tres-energiques realites auxquelles je ne m'attendais nullement."
10See, I have this day set thee over the nations and over the kingdoms, to root out, and to pull down, and to destroy, and to throw down, to build, and to plant.
The Pulpit Commentary
I have set thee; literally, I have made thee an overseer, or vicegerent (comp. Gen_41:34; Jdg_9:28, where the Authorized Version renders the cognate noun "officer"). To root out … to plant, viz. by pronouncing that Divine judgment which fulfils itself (comp. Jer_5:14; Num_23:25; Isa_9:8, Isa_9:9; Isa_55:11). As there is so much more threatening than promise in Jeremiah's writings, the destructive side of his activity is expressed by four verbs, the constructive only by two.
I have set thee; literally, I have made thee an overseer, or vicegerent (comp. Gen_41:34; Jdg_9:28, where the Authorized Version renders the cognate noun "officer"). To root out … to plant, viz. by pronouncing that Divine judgment which fulfils itself (comp. Jer_5:14; Num_23:25; Isa_9:8, Isa_9:9; Isa_55:11). As there is so much more threatening than promise in Jeremiah's writings, the destructive side of his activity is expressed by four verbs, the constructive only by two.
The Rod of an Almond Tree and the Seething Pot
11Moreover the word of the LORD came unto me, saying, Jeremiah, what seest thou? And I said, I see a rod of an almond tree.
Jamieson-Fausset-Brown
11. rod--shoot, or branch.
almond tree--literally, "the wakeful tree," because it awakes from the sleep of winter earlier than the other trees, flowering in January, and bearing fruit in March; symbol of God's early execution of His purpose; Jr 1:12, "hasten My word" (compare Am 8:3).
11. rod--shoot, or branch.
almond tree--literally, "the wakeful tree," because it awakes from the sleep of winter earlier than the other trees, flowering in January, and bearing fruit in March; symbol of God's early execution of His purpose; Jr 1:12, "hasten My word" (compare Am 8:3).
The Pulpit Commentary
Two trials or probations of Jeremiah's inner sight (2Ki_6:17). Two visions are granted him, which he is required to describe. The first expresses the certainty of his prophetic revelation; the second indicates its contents.
A rod of an almond tree. The name here adopted for the almond tree is peculiarly suitable in this connection. It means "wakeful;" the almond, blossoming in January, is the first to "wake" from the sleep of winter.
Two trials or probations of Jeremiah's inner sight (2Ki_6:17). Two visions are granted him, which he is required to describe. The first expresses the certainty of his prophetic revelation; the second indicates its contents.
A rod of an almond tree. The name here adopted for the almond tree is peculiarly suitable in this connection. It means "wakeful;" the almond, blossoming in January, is the first to "wake" from the sleep of winter.
12Then said the LORD unto me, Thou hast well seen: for I will hasten my word to perform it.
Jamieson-Fausset-Brown
12. hasten--rather, "I will be wakeful as to My word," &c.; alluding to Jr 1:11, "the wakeful tree" [Maurer].
12. hasten--rather, "I will be wakeful as to My word," &c.; alluding to Jr 1:11, "the wakeful tree" [Maurer].
The Pulpit Commentary
I will hasten my word; literally, I am wakeful over my word; alluding to the meaning of the Hebrew word for almond.
I will hasten my word; literally, I am wakeful over my word; alluding to the meaning of the Hebrew word for almond.
13And the word of the LORD came unto me the second time, saying, What seest thou? And I said, I see a seething pot; and the face thereof is toward the north.
Jamieson-Fausset-Brown
13. Another vision, signifying what is the "word" about to be "performed," and by what instrumentality.
seething--literally, "blown under"; so boiling by reason of the flame under it kept brisk by blowing. An Oriental symbol of a raging war.
toward--rather, "from the north." Literally, "from the face of the region situated towards the north" (compare Jr 1:14, 15) [Maurer]. The pot in the north rested on one side, its mouth being about to pour forth its contents southwards, namely, on Judea. Babylon, though east of Judea, was regarded by the Hebrews as north, because they appropriated the term "east" to Arabia-Deserta, stretching from Palestine to the Euphrates; or rather [Bochart], the reference here is not to the site, but to the route of the Babylonians; not being able to cross the desert, they must enter the Holy Land by the northern frontier, through Riblah in Hamath (Jr 39:5; 52:9).
13. Another vision, signifying what is the "word" about to be "performed," and by what instrumentality.
seething--literally, "blown under"; so boiling by reason of the flame under it kept brisk by blowing. An Oriental symbol of a raging war.
toward--rather, "from the north." Literally, "from the face of the region situated towards the north" (compare Jr 1:14, 15) [Maurer]. The pot in the north rested on one side, its mouth being about to pour forth its contents southwards, namely, on Judea. Babylon, though east of Judea, was regarded by the Hebrews as north, because they appropriated the term "east" to Arabia-Deserta, stretching from Palestine to the Euphrates; or rather [Bochart], the reference here is not to the site, but to the route of the Babylonians; not being able to cross the desert, they must enter the Holy Land by the northern frontier, through Riblah in Hamath (Jr 39:5; 52:9).
The Pulpit Commentary
A seething pot. There is a variety of Hebrew words for "pot." The word hero used suggests a vessel of large size, since pottage for a whole company of prophets could be cooked in such. a pot or caldron (2Ki_4:38). From Eze_24:11 we may infer that it was of metal. A "seething pot" in ancient Arabic poetry is a figure for war. The same symbol occurs in Eze_24:3-12, but with a different application. The face thereof is toward the north; rather, toward the south; literally, from the face of the north. The "face" of the pet is the side turned to the prophet. We may suppose the contents to be on the point of boiling over.
A seething pot. There is a variety of Hebrew words for "pot." The word hero used suggests a vessel of large size, since pottage for a whole company of prophets could be cooked in such. a pot or caldron (2Ki_4:38). From Eze_24:11 we may infer that it was of metal. A "seething pot" in ancient Arabic poetry is a figure for war. The same symbol occurs in Eze_24:3-12, but with a different application. The face thereof is toward the north; rather, toward the south; literally, from the face of the north. The "face" of the pet is the side turned to the prophet. We may suppose the contents to be on the point of boiling over.
14Then the LORD said unto me, Out of the north an evil shall break forth upon all the inhabitants of the land.
Jamieson-Fausset-Brown
14. break forth--"shall disclose itself."
Out of the north--(Jr 4:6; 6:1, 22; 10:22; 25:9; Eze 26:7). The Chaldeans did not cast off the yoke of Assyria till several years after, under Nabopolassar, 625 B.C.; but long previously they had so increased as to threaten Assyria, which was now grown weak, and other neighboring peoples.
14. break forth--"shall disclose itself."
Out of the north--(Jr 4:6; 6:1, 22; 10:22; 25:9; Eze 26:7). The Chaldeans did not cast off the yoke of Assyria till several years after, under Nabopolassar, 625 B.C.; but long previously they had so increased as to threaten Assyria, which was now grown weak, and other neighboring peoples.
The Pulpit Commentary
Out of the north. Previously to the battle of Carchemish, the Babylonians are only mentioned vaguely as a northern people (see Jer_4:6; Jer_6:1, Jer_6:22; Jer_10:22). Strictly speaking, they were an eastern people from the point of view of Palestine; but the caravan-road which the Chaldaean armies had to take entered Palestine at Dan (comp. Jer_4:15; Jer_8:16), and then proceeded southward. (On the question whether a Scythian invasion is referred to, at least conjointly with the Babylonian, see Introduction.) An evil; rather, the evil; viz. the calamity which in deepening gloom forms the burden of the prophet's discourses. Shall break forth; literally, shall open; i.e. let loose by opening. There is, however, some difficulty in explaining the choice of this expression. We might indeed suppose that the caldron had a lid, and that the removal or falling off of this lid is the "opening" referred to by the phrase.
Out of the north. Previously to the battle of Carchemish, the Babylonians are only mentioned vaguely as a northern people (see Jer_4:6; Jer_6:1, Jer_6:22; Jer_10:22). Strictly speaking, they were an eastern people from the point of view of Palestine; but the caravan-road which the Chaldaean armies had to take entered Palestine at Dan (comp. Jer_4:15; Jer_8:16), and then proceeded southward. (On the question whether a Scythian invasion is referred to, at least conjointly with the Babylonian, see Introduction.) An evil; rather, the evil; viz. the calamity which in deepening gloom forms the burden of the prophet's discourses. Shall break forth; literally, shall open; i.e. let loose by opening. There is, however, some difficulty in explaining the choice of this expression. We might indeed suppose that the caldron had a lid, and that the removal or falling off of this lid is the "opening" referred to by the phrase.
15For, lo, I will call all the families of the kingdoms of the north, saith the LORD; and they shall come, and they shall set every one his throne at the entering of the gates of Jerusalem, and against all the walls thereof round about, and against all the cities of Judah.
Jamieson-Fausset-Brown
15. families--the tribes or clans composing the various kingdoms of Babylon; the specification of these aggravates the picture of calamity (Jr 25:9).
throne at ... gates--the usual place of administering justice. The conquering princes will set up their tribunal there (Jr 39:3, 5; 52:9). Or the reference is to the military pavilion (Jr 43:10) [Maurer].
15. families--the tribes or clans composing the various kingdoms of Babylon; the specification of these aggravates the picture of calamity (Jr 25:9).
throne at ... gates--the usual place of administering justice. The conquering princes will set up their tribunal there (Jr 39:3, 5; 52:9). Or the reference is to the military pavilion (Jr 43:10) [Maurer].
The Pulpit Commentary
I will call; literally, I am calling; i.e. I am about to call. The kingdoms of the north; alluding possibly to the varied origin of the population of Assyria and Babylonia. But more probably it is simply a suggestive phrase, for the wide extent of the hostile empire referred to (comp. Jer_25:9). They shall set every one his throne, etc. The kings, or. the, generals, representing "all the families, etc; shall set up the high seat of power and judicial authority at the broad space within the gate of the city, which constituted the Oriental forum (comp. Gen_23:10; Jos_20:4; Job_29:7; Job_31:21). Thither the besieged would have to come to surrender themselves (2Ki_24:12) and to hear their fate. A similar prediction is made with regard to Nebuchadnezzar (Jer_43:9, Jer_43:10). It is true the seat of authority is there said to be placed at the entrance of the palace, but this was in fact another place where justice was wont to be administered (Jer_22:2, Jer_22:3). Jerome's view, adopted by Rosenmüller and Nagelsbach, that "to set one's seat" means "to besiege" is against usage, and does not accord with the opening words of Jer_1:16. There is, however, an element of truth in it. The judgment executed ministerially by the northern kings or generals began with the siege of Jerusalem and the other cities, and hence the words with which the prophet continues. And against all the walls, etc. We should have expected something like "and shall set themselves in array against," etc. (comp. Isa_22:7 b); see, however, last note.
I will call; literally, I am calling; i.e. I am about to call. The kingdoms of the north; alluding possibly to the varied origin of the population of Assyria and Babylonia. But more probably it is simply a suggestive phrase, for the wide extent of the hostile empire referred to (comp. Jer_25:9). They shall set every one his throne, etc. The kings, or. the, generals, representing "all the families, etc; shall set up the high seat of power and judicial authority at the broad space within the gate of the city, which constituted the Oriental forum (comp. Gen_23:10; Jos_20:4; Job_29:7; Job_31:21). Thither the besieged would have to come to surrender themselves (2Ki_24:12) and to hear their fate. A similar prediction is made with regard to Nebuchadnezzar (Jer_43:9, Jer_43:10). It is true the seat of authority is there said to be placed at the entrance of the palace, but this was in fact another place where justice was wont to be administered (Jer_22:2, Jer_22:3). Jerome's view, adopted by Rosenmüller and Nagelsbach, that "to set one's seat" means "to besiege" is against usage, and does not accord with the opening words of Jer_1:16. There is, however, an element of truth in it. The judgment executed ministerially by the northern kings or generals began with the siege of Jerusalem and the other cities, and hence the words with which the prophet continues. And against all the walls, etc. We should have expected something like "and shall set themselves in array against," etc. (comp. Isa_22:7 b); see, however, last note.
16And I will utter my judgments against them touching all their wickedness, who have forsaken me, and have burned incense unto other gods, and worshipped the works of their own hands.
Jamieson-Fausset-Brown
16. utter--pronounce. The judicial sentences, pronounced against the Jews by the invading princes, would be virtually the "judgments of God" (Is 10:5).
works--idols.
16. utter--pronounce. The judicial sentences, pronounced against the Jews by the invading princes, would be virtually the "judgments of God" (Is 10:5).
works--idols.
The Pulpit Commentary
I will utter my judgments; or, I will hold a court of justice upon them; literally, I will speak judgments with them. The expression is peculiar to Jeremiah (comp. Jer_4:12; Jer_12:1; Jer_39:6; Jer_52:9), and includes both the examination of the accused, and the judicial sentence (see Jer_39:5; Jer_52:9). All their wickedness, etc. Their "wickedness," i.e. their infidelity to Jehovah, showed itself in burning incense to "other gods," and bowing down to their images. "Burned incense" is, however, too narrow a sense. The root-meaning of the verb is to be fragrant, and the causative conjugations will strictly mean only "to make a sweet odor," whether by the offering of incense or by burnt offerings (comp. Jer_11:12; 2Ki_23:8, where a causative conjugation is used in the same wide sense here postulated; also Psa_66:15 and Isa_1:13, where the word usually rendered "incense" seems rather to mean "a sweet smoke"). The prophet says, "of other gods" (not "of false gods"), out of consideration for the ignorance of his hearers, to whom Baal and Moloch really were as gods; in fact, that expressive word (cf.) which Isaiah uses ten times to express the unreality of the other so-called gods, occurs only once, and then not in quite the same sense (see Jer_14:14) in Jeremiah. But the prophet's own strict monotheism is proved by such passages as Jer_2:27; Jer_8:19; Jer_16:20.
I will utter my judgments; or, I will hold a court of justice upon them; literally, I will speak judgments with them. The expression is peculiar to Jeremiah (comp. Jer_4:12; Jer_12:1; Jer_39:6; Jer_52:9), and includes both the examination of the accused, and the judicial sentence (see Jer_39:5; Jer_52:9). All their wickedness, etc. Their "wickedness," i.e. their infidelity to Jehovah, showed itself in burning incense to "other gods," and bowing down to their images. "Burned incense" is, however, too narrow a sense. The root-meaning of the verb is to be fragrant, and the causative conjugations will strictly mean only "to make a sweet odor," whether by the offering of incense or by burnt offerings (comp. Jer_11:12; 2Ki_23:8, where a causative conjugation is used in the same wide sense here postulated; also Psa_66:15 and Isa_1:13, where the word usually rendered "incense" seems rather to mean "a sweet smoke"). The prophet says, "of other gods" (not "of false gods"), out of consideration for the ignorance of his hearers, to whom Baal and Moloch really were as gods; in fact, that expressive word (cf.) which Isaiah uses ten times to express the unreality of the other so-called gods, occurs only once, and then not in quite the same sense (see Jer_14:14) in Jeremiah. But the prophet's own strict monotheism is proved by such passages as Jer_2:27; Jer_8:19; Jer_16:20.
Gird Up Thy Loins; Speak All That I Command
17Thou therefore gird up thy loins, and arise, and speak unto them all that I command thee: be not dismayed at their faces, lest I confound thee before them.
Jamieson-Fausset-Brown
17. gird ... loins--resolutely prepare for thy appointed task. Metaphor from the flowing robes worn in the East, which have to be girt up with a girdle, so as not to incommode one, when undertaking any active work (Job 38:3; Lu 12:35; 1Pe 1:13).
dismayed ... confound--the same Hebrew word; literally, "to break." Be not dismayed at their faces (before them), lest I make thee dismayed before their faces (before them), that is, "lest I should permit thee to be overcome by them" (compare Jr 49:37).
17. gird ... loins--resolutely prepare for thy appointed task. Metaphor from the flowing robes worn in the East, which have to be girt up with a girdle, so as not to incommode one, when undertaking any active work (Job 38:3; Lu 12:35; 1Pe 1:13).
dismayed ... confound--the same Hebrew word; literally, "to break." Be not dismayed at their faces (before them), lest I make thee dismayed before their faces (before them), that is, "lest I should permit thee to be overcome by them" (compare Jr 49:37).
The Pulpit Commentary
Gird up thy loins, as an Oriental does before making any kind of physical exertion, whether walking (Exo_12:11; 2Ki_4:29), running (1Ki_18:46), or fighting (Job_12:21). Be not dismayed. A want of confidence on Jeremiah's part will issue in his utter discomfiture by his enemies. "Dismay" in Hebrew has a twofold reference, subjective ("dismay") and objective ("ruin," "discomfiture"). Both references can be illustrated from this verse. (Comp. the command and—verse 18—premise to Jeremiah with the command and promise to Ezekiel—3:8, Eze_3:9.)
Gird up thy loins, as an Oriental does before making any kind of physical exertion, whether walking (Exo_12:11; 2Ki_4:29), running (1Ki_18:46), or fighting (Job_12:21). Be not dismayed. A want of confidence on Jeremiah's part will issue in his utter discomfiture by his enemies. "Dismay" in Hebrew has a twofold reference, subjective ("dismay") and objective ("ruin," "discomfiture"). Both references can be illustrated from this verse. (Comp. the command and—verse 18—premise to Jeremiah with the command and promise to Ezekiel—3:8, Eze_3:9.)
18For, behold, I have made thee this day a defenced city, and an iron pillar, and brasen walls against the whole land, against the kings of Judah, against the princes thereof, against the priests thereof, and against the people of the land.
Jamieson-Fausset-Brown
18. defenced city, &c.--that is, I will give thee strength which no power of thine enemies shall overcome (Jr 6:27; 15:20; Is 50:7; 54:17; Lu 21:15; Ac 6:10).
walls--plural, to express the abundant strength to be given him. De Rossi's'S manuscripts read singular, "wall."
people of the land--the general masses, as distinguished from the princes and priests.
18. defenced city, &c.--that is, I will give thee strength which no power of thine enemies shall overcome (Jr 6:27; 15:20; Is 50:7; 54:17; Lu 21:15; Ac 6:10).
walls--plural, to express the abundant strength to be given him. De Rossi's'S manuscripts read singular, "wall."
people of the land--the general masses, as distinguished from the princes and priests.
The Pulpit Commentary
Brasen walls. The plural is used instead of a collective term for the whole circle of fortifications. In the parallel passage (Jer_15:20) the singular occurs; the same alternation of plural and singular as in 2Ki_25:10; 1Ki_3:1. The combination of figures strikingly expresses the invincibility of one whose strength is in his God. The kings of Judah. Why the plural? Most reply, Because Jeremiah would have to do with successive sovereigns. But this meaning would have been just as well conveyed by the singular: "the king of Judah," without any name being added—would moan the king who from time to time happened to be reigning. "Kings of Judah" in Jeremiah seems to have a special meaning, and to include all the members of the royal family, who formed a numerous and powerful class (see on Jer_17:20).
Brasen walls. The plural is used instead of a collective term for the whole circle of fortifications. In the parallel passage (Jer_15:20) the singular occurs; the same alternation of plural and singular as in 2Ki_25:10; 1Ki_3:1. The combination of figures strikingly expresses the invincibility of one whose strength is in his God. The kings of Judah. Why the plural? Most reply, Because Jeremiah would have to do with successive sovereigns. But this meaning would have been just as well conveyed by the singular: "the king of Judah," without any name being added—would moan the king who from time to time happened to be reigning. "Kings of Judah" in Jeremiah seems to have a special meaning, and to include all the members of the royal family, who formed a numerous and powerful class (see on Jer_17:20).
19And they shall fight against thee; but they shall not prevail against thee; for I am with thee, saith the LORD, to deliver thee.
THE HOLY BIBLE
Jeremiah
Chapter 1
Translated out of the original tongues, and with the former translations diligently compared and revised.
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“Thy word is a lamp unto my feet, and a light unto my path.” — PSALM 119:105