CHAP. II.
God reminds Judah and Israel of his former kindnesses; and expostulates with them on their ungrateful, unreasonable, and unexampled apostacies and idolatries, 1-13. Their calamities originate from their crimes, 14-19. Their conduct is a breach of solemn engagements; degeneracy from their pious ancestors; undeniable, and inexcusable; the effect of impetuous lusts, and desperately persisted in, 20-30. It is connected with folly and wearying labor, murder and persecution, useless self-justification, and continual changes from one false confidence to another, 31-37.
3 Israel was holiness unto the LORD, and the first-fruits of his increase: hall that devour him shall offend; evil shall come upon them, saith the LORD.
4 Hear ye the word of the LORD, O house of Jacob, and all the families of the house of Israel.
5 Thus saith the LORD, What iniquity have your fathers found in me, that they mare gone far from me, and have "walked after vanity, and are become vain? Ex. 19:5,6. Deut. 7:6. 14:2. | 24-26. Is. 51:1-4. Hos. 4
26:19. Zech. 14:20,21. Eph. 1:4. 1 Pet. 2:9.
Ex. 22:29. 23:16. Num. 18:
12. Am. 6:1. marg. Rom. 11:16. 16:5. Jam. 1:18. Rev. 14:4.
h 12:14. 50:7. Ex. 4:22,23. Ps. 81:14,15. 105:14,15,25-36. Is. 41:11. 47:6. Zech. 1:15. 2:3. 12:2-4. Acts 9:4,5.
e 6. Deut 2:7. 8:2,15,16. Neh. i 5:21. 7:2. 13:15. 19:3. 34:4. 44: 9:12-21. Is. 63:7-14.
numbers, whose sins they reprove and whose doom they denounce: but they they need not be dismayed at their stout, fro frowning, or menacing countenances; and they must not yield to unbelieving fears of man, lest the Lord should Lord put them to shame before their enemies, and employ others to carry his messages. He will protect such as simply follow and and t trust in him,
against every assault of the wicked, as far as is good for them: he can make the feeblest and most timid, firm and immoveable as "an iron pillar," and secure as a city defended by "brazen walls," though whole nations should combine against them.
We should then pray for fortitude and constancy in every temptation; and that these may be connected with prudence, meekness, humility, love, and a willingness to recede from every personal interest or inclination; whilst nothing must be allowed to move us from our place and duty. ( Note , Rom. 15:1-3.) If men do not prevail against us, to render us unfaithful, negligent, or angry; they cannot greatly hurt us, however they inay fight against us.
But as there is no respect of persons with God; and kings, princes, and even priests, often need reproof and admonition, as much, nay far more, than others: so they, who are called to this most arduous and perilous service will need, and may expect, peculiar supports, encouragement, and protection; that "as their day is, so may their strength be."
NOTES.
CHAP. II. V.2, 3. Jeremiah, now about to open his public ministry, was ordered to "cry in the ears of Jerusalem:" to proclaim his message in the most public places of the city; (Prov. 1:20,21. 8:1-3.) and to assure the inhabitants, that the Lord remembered the nation of Israel, and those events, which had taken place from the calling of Abraham, to the departure of his posterity out of Egypt, which might be called the youth of the nation; and the solemn transactions that had taken place at mount Sinai, which were as their espousals to God. "The kindness of" Israel's "youth, and the love of their espousals," may signify Israel's professed love and zeal for him and his worship. They readily followed the Lord out of Egypt, and on the banks of the Red Sea they sang his praises: they cheerfully and unreservedly acceded to the covenant of Sinai: and though they were guilty of many rebel
1. Mic. 6:1. k 31:1. 33:24.
lions and provocations, yet they did not utterly renounce his worship, and pertinaciously set up open idolatry, as they did in after ages. (Notes, Ex . 15:1-21.24:) 24:) So that, in some sense, Israel might then be called "holiness to the LORD," his wo worshippers, ers, and the first-fruits of that harvest of believers, which he intended afterwards to reap from among men: and, considering the nation as immediately dedicated to him, he openly shewed, that he was deeply offended with all those who attempted to injure them, and would punish them for sacrilegiously presuming to devour his portion.
Yet JEHOVAH'S mercy and kindness to Israel, in thus taking them for his people and entering into covenant with them seems rather to have been intended. "I have called to mind in thy 'behalf the kindness shewn thee in thy youth, 'the love of thy espousals."... The kindness 'was all shewn on the part of God, and was 'perfectly gratuitous, as the word חסר properly 'signifies; and it was his affection for them, 'and not theirs for him, that led him to espouse 'them, that is, to engage in a special contract 'with them to be their God, and to take them 'for his peculiar people.
And thus the words 'are explained in the margin of our ancient English Bible (1583 folio) to be 'that grace and 'favor, which I shewed thee from the begin'ning, when I did first choose thee to be my 'people, and married thee to myself.'' Blayney. (Notes, Ex . 19:5,6. Deut . 7:6-8. 9:4-6. Ez . 16:2-14. 20:5-26.) --The last clauses should be rendered, " did offend... evil did come upon them;" referring to the judgments which had been executed on Egypt, Amalek, and other nations, who opposed or assaulted Israel. ( Notes , Ex . 14: 17:8-16. Num . 21 : 1 3. Ps . 105:8-36.)
V. 4. The prophet's personal ministry was confined to Judah; and most of the ten tribes had been previously carried captive, and dispersed in foreign countries: yet in this, and many other places, he addresses all the descendants of Jacob. For in various ways, in that or future ages, numbers of the favored nation would read and profit by his instruc tions. ( Marg . Ref . k.- Notes , 31:1,2.)
V. 5. After all that the Lord had done for Israel, and all their professed attachment to his worship, they actually apostatized from him: and they could have no excuse for this conduct, unless he had given them cause for it. Could they then bring any charge against
6. Neither said they, Where is the by Baal, and walked after things that a do
LORD, that brought us up out of the land of Egypt, that 'led us through the wilderness, through a land of deserts and of pits, through a land of drought, and of the shadow of death, through a land that no man passed through, and where no man dwelt?
7 And I brought you into a plentiful country, to eat the fruit thereof and the goodness thereof; but when ye entered ye defiled my land, and made mine heritage an abomination.
[Practical Observations.]
8 The priests said not, Where is the LORD? and they that handle the law knew me not: the pastors also transgressed against me, and the prophets prophesied
p 8. 5:24. Judg. 6:13. 2 Kings 2:14. Job 35:10. Is. 64:7.
q Ex. 14: 15: Is. 63:11-13. Hos. 12:13. 13:4.
r See on 2.- Deut. 8:14-16.32: 10.
s See on Job 3:5. 10:21,22.-Ps. 23:4. Matt. 4:16.
t Num. 13:27. 14:7,8. Deut. 6: 10,11,18.8:7-9.11:11,12. Neh. 9:25. Ez. 20:6.
u 3:1,9. 16:18. Lev. 18:24-28.
Num. 35:33,34. Deut. 21:23. Ps. 78:58,59. 106:38,39. Ez. 36:17,18. Mic. 2:10.
v 6. 5:31. 8:10,11. 23:9-15.1 Sam. 2:12. Is. 28:7.29:10-12. 56:9-12. Hos. 4:6.
x 8:8,9. Deut. 33:10. Mal. 2: 6-9. Luke 11:52. John 8:
55. 16:3. Rom. 2:17-24. Cor. 4:2.
y 10:21. 12:10.28:1,2.
z 23:13. 1 Kings 18:19,22,40.
him? Had their fathers ever found him unfaithful to his engagements, or oppressive in his government? Had he exacted unreasonable services, or inflicted unjust or immoderate punishments? Could they find fault with his precepts, ordinances, or providential dispensations? (Notes, 31,32. Is. 5:3,4. 43:22-25. Mic . 6:1-5.) If they could not, why had they gone far from him, to follow vain and worthless idols, and so to become as vain and worthless as they? ( Marg . Ref . Notes, Ps. 115:8. Is . 44:12-18.)
V. 6. God's sustaining such a vast multi'tude, in a barren desert, was an amazing in'stance of his almighty power, and his good'ness, and care over his people. Deut . 8:16. 32: '16.' Lowth . ( Marg . Ref . Note , Deut . 32:10.)— Of deserts.] Or, of waste, uncultivated lands, without proprietor, or inhabitant, or road for travellers. Of pits .] Or a pit , a land, into 'which when they were once entered, they 'were fairly shut up as in a pit. Blayney . ( Note , Num . 14:27-30. ) - Shadow , &c.] ( Notes , Job 10:18-22, vv . 21,22. Ps . 23:4.) A solitary waste, such as continually reminded the people of death, or threatened them with it; and which proved the grave of almost all that generation; and in which they seemed shut up, as in a pit: yet through this hitherto untrodden desert the Lord had led Israel.
V. 7. The Hebrew reads "into the land of 'Carmel," which was so plentiful a part of Judea, that the word came to signify a fruitful 'place in general. See Is . 10:18. 29:17. 32:15. Lowth. Ye defiled , &c.] ( Notes , Lev . 18:24-30. Num . 35:31-34. Ps . 106:35-38. Ez . 16:1522. 20:27-29.)
not profit.
9 Wherefore I will yet plead with you, saith the Lord, and with your children's children will I plead.
10 For pass * over the isles of Chittim, and see; and send unto Kedar, and consider diligently, and see if there be such a thing:
11 Hatha nation changed their gods, which are yet "no gods? but my people have changed their glory for that which doth not profit.
12 i Be astonished, O ye heavens, at this, and be horribly afraid, be ye very desolate, saith the LORD.
13 For my people have committed two evils; they have forsaken me, the Fountain of living waters, and hewed them
pound the scriptures, did not understand them. ( Note , Ezra 7:6-10.) The pastors, or rulers, civil and ecclesiastical, led the people into rebellion by example and influence: ( Notes , 5:30, 31. Is . 56:9-12.) and even the prophets, or extraordinary teachers, who professed to be divinely inspired, taught the people to commit idolatry. ( Notes , 23:9-32. Ez . 13:1-16. 14:9— 11. 22:24-28. Міс . 3:8-12.) This concurrence of all orders in wickedness provoked God, to plead with, to judge, convict, condemn, and punish the nation, and their remote posterity; who would be induced, in the natural course of things, to imbibe the corrupt principles, and copy the bad examples, of their progenitors. ( Marg . Ref . Note , Ex . 20:5.)
V. 10-12. The Greeks, Romans, Arabians, and other inhabitants of the western or eastern regions, adhered tenaciously to the gods and religion of their fathers: though their idols were helpless and worthless, they would not change them; which would appear, in proportion as the fact should be investigated.
Yet Israel, whose peculiar glory and happiness it was, to worship the self-existent, all-sufficient, eternal, and most holy and glorious JEHOVAH, the Creator of heaven and earth, were ready at all times to change their God and religion, for dumb idols and abominable superstitions, which tended to their disgrace and ruin!
Well indeed might "the heavens be astonished" at this senseless and hateful ingratitude, and appear as in a horrible consternation, and withdraw their light, in token of grief, and abhorrence of such enormous guilt. ( Matt . 27:45.) -'Such rhetorical apostrophes to heaven and earth import the unusualness, and likewise 'the indignity of the things spoken of; imply'ing them to be such, that if men take no no'tice of them, the elements themselves will tes'tify against such practices. Comp. Is . 1:2. Mic . 1:2. 6:2. Job 20:27. Lowth. (Notes, Deut . 32:1
V. 8, 9. 'The priests, whose office it was to 'instruct others in their duty, were ignorant or 'regardless of it themselves: and this was the 'principal reason of that degeneracy of man"ners which prevailed among the people.' Lowth . The Scribes, who undertook to ex- || Luke 19:28-40, v. 40.)
15 The young lions roared upon him, and yelled, and they made his land waste: his cities are burned without inhabitant.
16 Also the children of "Noph, and * Tahapanes, have broken the crown of thy head.
17 Hast thou not procured this unto thyself, in that thou hast forsaken the LORD thy God, when he led thee by the way?
18 And now, what hast thou to do in
n 11,26,27. Ps. 115:4-8.146: 46:14,19. Is. 19:13. Ez. 30: 3,4. Ec. 1:2,14. 2:11,21,26. 13,16.
4:4. 12:8. 15. 44:9-20. 46:6,7. x 43:7-9. 44:1. 46:14. Tahpan
55:2. 2 Pet. 2:17.
ο Εx. 4:22. Is. 50:1.
p Gen. 15:3. Ec. 2:7.
* Heb. become a spoil?
q 5:6. 25:30. 50:17. Judg. 14:5. Job 4:10,11. Is. 5:29. Hos. 5:14 11:10. 13:7,8. Am. 3:4,8, 12. Nah. 2:11,12.
Heb. gave out their voice.
r See on Is. 1:7. 24:1.-Ez. 5:14. s 4.7.9 11. 26:9. 33:10. 34:22.44: 22. Is. 5:9. 6:11. Zeph. 1:18. 25. 3:6.
t 2 Kings 18:21. 23:33. Is. 30: 1-5.31:1-3.
hes.
V. 13. Every expression in this verse tends to aggravate the folly and guilt of Israel. They were the people of JEHOVAH, to whom his special favors had been shewn, to whom his laws and oracles had been given, among whom his wonderful works had been wrought, and to whom his manifested presence was vouchsafed.
Even this people had forsaken their God, who is indeed "the Fountain of living waters," the sum of all excellency and the source of all felicity; who communicates from his infinite fulness life and blessedness to his creatures: even to sinners who come to him in his appointed way; affording them freely whatever is necessary for acceptance, sanctification, and eternal salvation, and every thing conducive to their present comfort and security. ( Notes , 17:12,13. Ps . 36:5-9.
Rev. 7:13-17, υ. 17. 21:5-8, υ. 6. 22:1,16,17, v. 17.) To this Fountain of living waters Israel had free and unrestricted access, by means of their ordinances, and the promises made to them of a Savior who was to come; from this Fountain they might draw the waters of life by faith and prayer, whenever they would. ( Note , Is . 12:1-3, ν. 3.) They had always found it full and overflowing: and yet they had been so foolish and ungrateful as to forsake it!
Nay, as if this evil had not been sufficient, they had conmitted another also: they could not be satisfied without an object of worship, though they renounced JEHOVAH; and therefore they endeavored to form gods and a religion for themselves: and thus, with much labor, they hewed out cisterns, which they preferred to "the Fountain of living waters;" though at best they could hold but little, and would soon be emptied: nay, the water in them must needs be turbid and unwholesome; and therefore they multiplied them to supply, if possible, this defect.
But indeed their cisterns, when completed, were broken cisterns, that could hold no water:" their idols could do them no good, either in respect of their temporal or
the way of Egypt, to drink the waters of • Sihor? or what hast thou to do in the way of Assyria, to drink the waters of the river?
19 Thine own wickedness shall correct thee, and thy backslidings shall reprove thee; know therefore and see, that it is an evil thing and bitter, that thou hast forsaken the LORD thy God, and that my fear is not in thee, saith the Lord GOD of hosts.
20 For of old time I have broken thy yoke, and burst thy bands; and thou saidst, I will not transgress; when upon every high hill, and under every green tree, thou wanderest, playing the barlot.
21 Yet "I have planted thee a noble seed: how then art
vine, wholly a right
c Josh. 13:3.
d 2 Kings 16:7-9. 2 Chr. 28: 20,21. Hos. 5:13.
e 17. Prov. 1:31. 5:22. Is. 3:9. 50:1. Hos. 5:5.
f 3:6-8,11-14.5.6. 8:5. Hos. 4:16. 11:7. 14:1. Zech. 7:11. g 4:18. Job 20:11-16. Am. 8: 10.
h 5:22. 36:23,24. Ps. 36:1. Rom. 3:18.
і 30:8. Ex. 3:8. Lev. 26:13. Deut. 4:20,31. 15:15. Is. 9:4. 10:27. 14:25. Nah. 1:13.
k Ex. 19:8. 24:3. Deut, 5:27.
26:17. Josh. 24:16-24. Or, serve.
13:6. Deut. 12:2. 1 Kings 12: 32. Ps. 78:58. Is. 57:5-7. Ez, 16:24,25,31, 20:28.
m 3:1,6-8. Ex. 34:14,15. Ez. 16:15,16,28,41. 23:5. Hos. 2: 5.3:8.
n Ex. 15:17. Ps. 44:2. 80:8. Is 5:1,2. 60:21. 61:3. Matt. 21:33 Mark 12:1. Luke 20:9. John 15:1.
o Gen. 18:19. 26:35. 32:28. Deut. 4:37. Josh. 24:31. Ps. 105:6. Is. 41:8.
eternal concerns. ( Notes , 14-19,25-30, 18:13 -17.)
V. 14-19. The prophet seems here to allude to the case of the ten tribes. Was Israel born a slave in the family of some idolater? if not, why was he spoiled by the gentiles, and reduced to the basest bondage? (Note, Is . 50:13, v . 1.) The Assyrian princes, es, like young lions, had roared and prevailed against him, and desolated his land: and the inhabitants of Noph and Tahapanes, cities of Egypt, had destroyed his glory and strength.
Yet this may be a prophetic intimation of the death of Josiah, when engaged against Pharaoh-necho king of Egypt, and of the dethroning and captivity of Jehoahaz by the same prince. ( Notes , 2 Kings 23:29,30. 24:1-7.2 Chr . 35:20-27.) The Israelites had brought all these calamities upon themselves, by apostatizing from God, and departing from the way in which he led them. And what business had they in Egypt, or in Assyria? Did they still prefer the waters of Sihor, (that is, the Nile,) or those of Euphrates, to "the Fountain of living waters?" ( Notes , 13.
Is . 23:3. 27:12,13.) Could such carnal confidences, and idolatrous connexions, tend more to their good, than a simple dependence on God, and devotedness to him? They would therefore find these revolts from him to be the sources of misery: for by giving strangers admission among them, they brought themselves into a dependence on them, which ended in their ruin: and they were thus taught, that to sin against God was a bitter , as well as an evil thing, as destructive of their comfort, as contrary to their duty; and that he was more to be feared than their strongest enemies. ( Marg .
Ref . c-h.) 'The 'miseries that your own sins have brought 'upon you, are a sufficient instruction to you, 'to break off your evil courses, and to return to God by a sincere repentance.' Lowth. Broken the crown , &c. (16) Marg . -Note , Deut. 33:20,21.
thou turned into the degenerate plant of a strange vine unto me?
22 For though thou wash thee with nitre, and take thee much soap, yet thine iniquity is marked before me, saith the Lord GOD.
23 How canst thou say, I am not polluted, I have not gone after Baalim? See thy way "in the valley, know what thou hast done: * thou art a swift dromedary traversing her ways;
24 A wild ass used to the wilderness, that snuffeth up the wind at her pleasure;
p Deut. 32:32. Is. 1:21. 5:4. Lam. 4:1.
q Job 9:30,31.
г 16:17. 17:1. Deut. 32:34. Job 14:17. Ps. 90:8. 130:3. Hos. 13:12. Am. 8:7.
$ 34,35. Gen. 3:12,13. 1 Sam. 15:13.14. Ps. 36:2. Prov. 28: 13. 30:12,20. Luke 10:29. Rom. 3:19. 1 John 1:8-10. Rev.
3:17,18.
V. 20, 21. In old times God had broken the Egyptian yoke from off his people, and they engaged by covenant to renounce idolatry and adhere to his worship: ( Notes , Ex. 24:3-11. Josh. 24:15-26.) but they soon brake this solemn covenant, which was as the marriagecompact; and they were guilty of spiritual adultery with every abominable idol, in the high places and groves. ( Marg .
Ref . 1, m.Notes, Ez . 16:9-22.) Yet, in the choice of Abraham, and the patriarchs of their nation, God had "planted them a noble vine, wholly a right seed,' as good a stock as could possibly be procured of the human species: and under Joshua, he had planted them in the land, after they had been very much purified front idolatry, and were an excellent race of men: yet, notwithstanding all their advanta advantages, they were most ine inexcusably degenerated, and were become like the wild vine, that bears poisonous berries instead of grapes. ( Notes , Deut . 32: 32,33. Josh . 22:34. Is . 5:2-7.)
I will not transgress. (20) The Hebrew text reads, "I will rot serve;" but the margin, as in our version. In the former rendering the sense is, that the conduct of Israel implied a determined purpose of not serving God. ( Note , Ps . 36:1.)- A noble vine . (21) “A vine of Sorek." Is. 5:2. Heb.
'brew to κύριοι πολλοι," (the "lords many,") '1 Cor. '8:5. whom St. Paul mentions as the inferior 'deities of the heathen.' Lowth . This, and nothing better, can the papists urge in excuse of their manifest idolatry, in worshipping saints and angels. ( Note , J Cor . 8:4-6.) -The valley, perhaps that of the son of Hinnom, where the Jews caused their children to pass through the fire, ( Notes , 7:31.
Is . 57:3-6.) was still marked with their footsteps, and the vestiges of their idolatry: and when freed from restraint, they were as eager to return to their former practices, as the swift dromedary to traverse the plain; and as ready to multiply their idolatries, ies, as she is to run to and fro in every direction. Nay, they were like the wild ass, when she snuffs up the wind in her eager desire to find out the male, and cannot be restrained from her pursuit.-I pursuit.
In that case, those who sought her would not weary themselves, but would wait till she was heavy with young, and then they would find her. Thus the Jews were greedily determined upon their idolatries, and often for the sake of those licentious practices with which they were attended: and nothing could restrain them, till they experienced the painful effects of their conduct, in the divine judgments executed upon them. ( Marg . Ref . )
Nitre . (22) 'Not the same that we call nitre, 'or saltpetre, but a native salt of a different 'kind, distinguished among naturalists, by the 'name of natrum , or the nitre of the ancients. It is found in abundance in Egypt, and in 'many parts of Asia, where it is called soap'earth, because it is dissolved in water, and 'used like soap in washing.' Blayney . ( Note , Prov . 25:20.)- Marked .] Notes, Deut . 32:34,35. Job 14:16-22, υ. 17.
V. 22-24. The Jews could not conceal or excuse their guilt, by any palliations or evasions: the labors of their reforming princez and prophets could not purge away their deep stains: they were so marked before God, that no means could be devised of washing them out. ( Notes , Job 9:25--35, υυ . 29-31.) 'Though 'thou use all the purifications and ceremonies 'of the law, thou canst not escape punishment; 'except thou turn to me by faith and repent'ance.'-And yet they presumptuously pleaded, that they were not polluted, and had not gone after idols!
For a short space, they sometimes were restrained, by their pious kings, from the open practice of gross idolatry; but their hearts were bent upon it, and they speedily rushed into it again. 'The Jews, it seems, had found 'out distinctions, whereby to reconcile the 'worship of the true God with those religious 'rites, which they paid to the deities of the 'heathen, called here "Baalim." These, they 'pretended, were only inferior demons or spirits, or the souls of men departed; and might be 'worshipped in subordination to the supreme 'God.
The word Baalim answers in the He-ed strangers," and strange gods, they were de
V. 25. Do not wear out thy shoes or san'dals, and expose thyself to thirst and weari'ness, in undertaking long journeys, to make 'new alliances with idolaters.' Lowth . Or the consequences of the idolatries and iniquities, if persisted in, may be intended. ( Deut . 28:48. Notes , Deut . 29:19,20. Is . 20:2-4.)-But they said, "There is no hope." (Notes, 18:11,12. Is . 57:9,10.) The case is desperate, meaning, that there was no hope of safety, except in heathen alliances, or in idolatry; or no hope of mercy from God and deliverance from distress; or no hope of getting the better of their headstrong inclinations. And therefore, as "they had lov
me forth: for they have turned their * back unto me, and not their face; but in the time of their trouble they will say, Arise and save us.
28 But where are thy gods that thou hast made thee; let them arise, if they can save thee in the time of thy trouble: for according to the number of thy cities are thy gods, O Judah.
29 Wherefore will ye plead with me? iye all have transgressed against me, saith the LORD.
30 In vain have I smitten your children; they received no correction: 'your own sword hath devoured your prophets, like a destroying lion.
31 O generation, msee ye the word of the LORD: "Have I been a wilderness unto Israel? a land of darkness? Wherefore say my people, We are lords; we will come no more unto thee?
e 24. 22:23.
Judg. 10:8-16.
Ps. 78:34-37. Is. 26:16. Hos. 5:15. 7:14.
f Deut. 32:37. Judg. 10:14. 2 Kings 3:13. Is. 45:20. 46:2,7. † Heb. evil.
g 11:13. 2 Kings 17:30,31. Hos. 10:1.
h See on 23.-3:2.
i 5:1. 6:13. 9:2-6. Dan. 9:11. Rom. 3:19.
k 5:3. 6:29,30. 7:28. 31:18. 2 Chr. 23:22. Is. 1:5. 9:13. Ez.
24:13. Zeph. 3:2. Rev. 9:20, 21. 16:9.
1 26:20-24. 1 Kings 19:10,14. 2 Chr. 24:21. 36:16. Neh. 9: 26. Matt. 21:35,36. 23:34-37. Luke 11:47-51.13:33,34. Acts 7:52. 1 Thes. 2:15.
m Am. 1:1. Mic 6:9.
n See on 5,6. 2 Sam. 12:7-9. 2 Chr. 31:10. Neh. 9:21-25. Hos. 2:7,8. Mal. 3:9-11.
o Deut. 8:12-14. 31:20. 32:15. Ps. 10:4. 12:4. Prov. 30:9. Hos. 13:6. 1 Cor. 4:8. Rev. 3:15-17.
Heb. have dominion.
termined to go after them, and desperately to venture all consequences. ( Marg . and Marg . Ref . y, z.)
V. 26-30. The whole house of Israel, especially the rulers and teachers of every description, shunned detection, like a thief: and yet they would certainly be detected and put to shame; for the Lord would prove against them, that they had ascribed divine honors to senseless idols, and worshipped them, addressing them by the title of father , and saying, "Thou hast begotten me ," ( Marg . -Notes , Is . 44: 9- 20. Hab . 2:18,19.) as if they had been the authors of their existence, and of all their comforts.
But, though they thus turned their backs On JEHOVAH, in their approaching troubles they would call upon him to save them: but he would then send them to their idols to seek deliverance: ( Notes , Judg . 10:10-14. 2 Kings 3:13,14.) yet they would not obtain any help from them, though they were become as numerous as the cities and towns in all Judah.'Every ... city had its peculiar deity, after the 'manner of the heathen. 2 Kings 17:30,31.
“ Hos . 8:11. 10:1.' Lowth . ( Note , Hos . 10:1-3.) -And why should they attempt to plead their cause against God, or to expect the performance of his promises to the nation; when they had forfeited all their privileges by idolatry and iniquity, and when they were all involved in this national transgression, which violated their covenant? He had indeed long exercised patience towards them; he had corrected them in his providence, and warned them by his prophets: but they had not derived benefit from his corrections; ( Notes , 5:3-6.
Is . 1:5,6.) and by murdering his prophets, as a fierce lion devours the prey, they had filled up the measure of their iniquities. ( Notes , 2 Kings 21:16. VOL. IV.
32 Can Pa maid forget her ornaments, or a bride her attire? yet my people have forgotten me days without number.
33 Why trimmest thou thy way to seek love? therefore hast thou also taught the wicked ones thy ways.
34 Also in thy skirts is found the blood of the souls of the poor innocents: "I have not found it by secret search, but upon all these.
35 Yet thou sayest, Because I am immocent, surely his anger shall turn from me: behold, I will plead with thee, be cause thou sayest, I have not sinned.
36 Why gaddest thou about so much to change thy way? thou also shalt be ashamed of Egypt, bas thou wast ashamed Assyria.
37 Yea, thou shalt go forth from him, and thine hands upon thine head; dfor the LORD hath rejected thy confidences, e and thou shalt not prosper in them.
p 11. Gen. 24:22,30,53. 2 Sam. 1:24. Ps. 45.13,14. Is. 61:10. Ez. 16:10-13. 1 Pet. 3:3-5. Rev. 21:2.
q 3:21. 13:10,25. 18:15. Ps. 9:17. 106:21. Is. 17:10. Ez. 22:12. Hos. 8:14.
r 23,36, 3:1,2. Is. 57:7-10. Hos. 2:5-7,13.
s 2 Chr. 33:9. Ez. 16:27,47,51, 52.
t 7:31. 19:4. 2 Kings 21:16. 24: 4. Ps. 106:37,33. Is. 57:5. 59: 7. Ez. 16:20,21. 20:31.
u 6:15. 8:12. Ez. 24:7.
Heb. digging .
x See on 23,29.-Job 33:9. Prov 28:13. Is. 58:3.
y See on 9. 1 John 1:8-10. z See on 18,23,33.-31:22. Hos. 5:13. 7:11. 12:1.
a 37:7. Is. 20:5. 30:1-7.31:13. Lam. 4:17. 5:6. Ez. 29:7. b 2 Chr. 28:16,20,21. Hos. 5:13. 10:6, 14:3.
c 2 Sam. 13:19.
d 36. 17:5. 37:7-10. Is. 10:4. Ez. 17:15-20.
e 32:5. Num. 14:41. 2 Chr. | 13:12.
24:3,4. 2 Chr . 24:19-22. 36:16. Neh . 9:2630. Matt . 23:34-39. Acts 7:51-53. 1 Thes. 2:13-16.)
V. 31, 32. If the Jews would not diligently attend to the word of God, they must prepare to see it, as accomplished before their eyes, even in that very generation. Could they say that the LORD had been to them as a wilderness, or a land of darkness and distress? ( Notes , 13:15-17. Is . 5:26-30. 8:21,22.) On the contrary it was plain, that they uniformly had prosperity and abundance of comforts, when they adhered to his service. Why then should they desire to renounce his authority, and set up for their own masters, and affect independence? (Notes, 10-13. Gen. 3:4,5.
Ps . 12:1-4.) Why should they determine to come no more to him, from whom they had received so many pledges of love, and valuable blessings? Even the virgin was used to set far more store by her ornaments, or the bride by her nuptial garments or jewels, than Israel did by his relation to God, and all the honor, privilege, and happiness connected with it! Nay, they had forgotten him through alienation of heart, and dislike to retain him in their knowledge; and this for days which could not be numbered. ( Marg . Ref . o-q.)
V. 33-37. God next inquired of the people, why they imitated harlots, who used every artifice to allure, and turned every way to meet, the companions of their shameful amors; (Notes, Prov. 7:6-23.
Hos. 2:2-7.) for thus the Jews assiduously employed themselves in devising and embracing new idolatries. ( Note , 3:1-3.) They not only became acquainted with the worst practices of the heathens, but refined upon them, and became teachers of professed idolaters in these infamous myste[249 dered "trimmest," is literally, makest good , which some understand of the plausible excuses which they made for their conduct; though they were so notoriously wicked.They had also shed the innocent blood of their children whom they sacrificed to Moloch; (Notes, 7:31.
Ps . 106:35-38.) of the prophets who reproved them for their sins; of the Lord's decided worshippers; and by cruel oppression of the poor: and these abominations were not committed in secret or carefully concealed; but the marks of them were evidently to be seen on the skirts of their garments, and their guilt defiled every thing they did. (30.
Notes , Ez . 22:2-12,26-30.24:6-8.) Yet they would still persist in justifying themselves; and they had a presumptuous confidence in God, as if he were, or soon would be, reconciled to them. (9,23,29.) But he would "enter into judgment with them," or "denounce sentence against" them, on that very account: for, in saying that they had not sinned, they affronted the God of truth in the grossest manner. ( Note , 1 John 1:8-10.)-It was also undeniable, that they had not renounced their idolatrous connexions and confidences, but now expected help from Egypt, as they formerly had done from Assyria; and resembled an adulterous woman, who gads about from one paramour to another.
Therefore the Lord was determined to put them to shame; and they should go forth from Pharaoh, with every expression of disconsolation: nay, they should go into captivity in the deepest distress and anguish: for the Lord reprobated, and rejected with abhorrence, all their confidences, and had determined never to prosper them in their evil ways. The alliances of the Jews with Assyria had always proved ruinous and disgraceful: and the Egyptians slew Josiah, carried Jehoahaz prisoner into Egypt, Egypt, and utterly disappointed all the expectations of the Jews. ( Marg . Ref .
Notes , 37:1-10. 2 Kings 24:7. Lam . 4:17. Ez . 17:15
ries. (Notes, Ez . 16:44-51.)-The word, ren- || temptation fell away." ( Note , Matt . 13:20,21.)
-21.)
all the
Poor innocents, &c. (34) "The blood of the lives of the innocent poor." This is a more literal translation. Whatever be a man's character before God; if he be put to death without legal authority, or when not deserving of it, according to equitable human laws; his blood is innocent blood, in the language of scripture: and the blood of children sacrificed to idols was only a part of the aggregate guilt of innocent blood chargeable on the Jews. (Notes, 26-30. 19:4,5.) - By secret search.] "By digging." Marg . Comp. Lev . 17:13. Ez. 24: 7.- Upon all these.] "Upon every oak." Blay ney. That is, near which human sacrifices were offered.
PRACTICAL OBSERVATIONS.
V. 1-7.
The Lord will in one way or other, remind every man of all the favors, which he has conferred on him from his youth; and of all his professions of faith and love, since he first heard of his name and salvation. It is very desirable and honorable to be early numbered among his worshippers, and admitted to those sacred ordinances, which are as the solemn espousals of the soul to God our Savior. ( Note , Cant. 3:11.) Yet numbers on such occasions express much zeal and love, and appear ready to follow him through every trial and difficulty; who afterward give cause to suspect, that their affections were indeed moved, while their hearts were not changed; and that they "had no root in themselves, and therefore in time of 250]
Thus their profession of being "holiness to the LORD," forms an additional reproach to their characters, and aggravation of their crimes. Yet some, who have fallen off after very promising beginnings, and who have run very wide in the ways of impiety or infidelity; have been recovered, and have "remembered the love of their first espousals," and their subsequent unfaithfulness, to their deeper humiliation before God, even to the end of their lives.
But, not hypocrites alone, and such persons as openly disgrace their profession, are criminal in these things: even true believers are often constrained to plead guilty. After having been delivered from the bondage of Satan, relieved in the hour of distress and dismay, conducted through many dangers and perplexities, and rendered comfortable in the hopes and earuests of heavenly felicity; they have evidently made unsuitable returns for these immense obligations; and have declined from that zeal and love, which marked their first entrance on a religious course.
We all ought therefore to examine ourselves in this respect, that we may "repent and do our first works:" and we should be very careful, as we proceed in life, that we do not lose in zeal and fervency, what we gain in knowledge, prudence, and experience. ( Note , Rev. 2:2-5. Ρ. Ο. 2-7.) They, however, who are indeed "holiness to the LORD," and "the first fruits of his creatures;" ( Note , Jam . 1:16-18, v . 18.) and who are following him through this dreary wilderness, to the promised rest; experience such love froin him, as richly compensates all that they can lose, leave, or suffer, for his sake. and the Lord will resent the wrong done to his children and friends, as if done to himself.--No apostate, or backslider, can give a good reason for "going far from God:" none can charge him with unfaithfulness, injustice, or unkindness: and he olly, as well as
may justly reproach them with folly, mjustice, ingratitude, in leaving such a tried and powerful Friend, to walk after vanity and become vain.--In nations, which have been most highly favored with temporal deliverances and advantages, and with abundance of the means of grace, how grievously do men generally defile themselves and their land, and make the Lord's heritage an abomination!
V. 8-13.
Too often the ministers of religion are pecиliarly criminal, when nations are filling up their measure of iniquity.
Men presume to officiate in holy things, without the spiritual knowledga of God, or earnest inquiry after him: they dare for lucre to handle the law, without any acquaintance with the Lawgiver; and to teach Christianity, while Christians themselves only in name, and ignorant of the nature of that holy religion: and thus pastors, and teachers, and rulers, by their example and doctrine, propagate iniquity, infidelity, and heresy, and harden the hearts of the numbers, who "walk after such things as cannot profit!" What will men of this character say, when the Lord shall plead against them? and how can they endure the thought of treasuring up judgments even for their children's children?--Men, who have been educated in any false religion, adhere tenaciously to it, and are hardly persuaded to change it, however absurd and unreasonable it be. ( Note , 1 Pet. 1:17--21.) Thus Satan rivets the fetters of ignorance and delusion on men's minds, by means of thei: bigotry, prejudice, and pride, and relative attachments.
But the professors of true religion have ever shewn a strange propensity, to change their glory for
was
any worthless superstition or absurdity! so that the truth and spiritual worship of God cannot be maintained among men, without continual divine interpositions.
This is most lamentable, and may well excite our grief and consternation: but our astonishment will be diminished, if we duly consider, "that the carnal mind is enmity against God," and must therefore naturally prefer any gross, or sensual, or jovial worship, and proud self-exalting reasonings, and absurd superstitions, or fanatical delusions, to the holy character and precepts, the humbling truths, and spiritual worship, of JEHOVAH. (P. O.
Ex. 32:1--14.) Indeed we all have committed, and are still prone to commit, the two evils of which Israel proved guilty, even apostacy from God, and idolatrous love of some created object, or objects, from which we seek and expect our felicity. How do we forsake the pure joys to be found in the favor and service of God, for the polluting and wasting pleasures and interests of the world and sin! How apt are we to refuse the glorious salvation of Christ, and to prefer our own foolish ways of recommending ourselves to our offended Creator!
How prone are we to forsake the unerring word of God, to follow human teachers, and the traditions of men! and to forego the consolations of the Holy Spirit, for the worthless joys of the enthusiast and hypocrite! With great labor do meu frame and resort to these and many other broken cisterns; instead of "drawing ving with joy the waters of life from the wells of salvation." Thus man became, and thus unbelievers continue, the slaves of sin and Satan, and persisting in this course must remain so for ever.
V. 14-24.
The professed people of God are often reduced to a base and ruinous subjection to their own lusts; and by the wrath of God, to various cruel oppressors. But what has a Christian to do, in the ways of forbidden pleasure and vain dissipation, or in the pursuits of avarice or ambition?
Can the waters of these rivers be equal to those of "the River, the streams of which make glad the city of God?" ( Note , Ps . 46:4.) If men will thus turn aside, their backslidings will correct them, and they will learn the evil of their conduct, by the bitterness of its consequences, that they may be taught to "be in the fear of the LORD all the day long." The his tory of the world, and of the church, and that of every man, (believer or unbeliever,) proves the total depravity of the human heart: no obligations, professions, pious ancestors, good education, or external means, can ensure any man's continuance in the ways of godliness: no ingenuity or eloquence can extenuate this matter: though men "wash themselves with nitre and take much soap," yet their iniquities are marked before God, and will demonstrate their depravity, when produced against them at the day of judgment.
The fact is evident and very affecting, that the descendants of the most pious men, who seem to be "planted a noble vine, wholly a right seed," have in many cases degenerated, and become hardened infidels or profligates.
But a disposition to selfjustification is strongly marked as a feature of man's character: when his criminality cannot be denied, he will vindicate or excuse it; and if he can plead not guilty as to a few gross outward wickednesses, he will deem this a compensation for all other offences: nay, a shortlived, reluctant abstaining from habitual sin, shall be pleaded as an atonement for all former gratifications, and even as an excuse for return
ing again to the commission of it, or indulgence and dispensation to do this! But when the Lord shall cause men to review their ways, and to know and see what they have done, "every mouth will be stopped, and all the world will be found guilty before him." ( Notes , Ez. 16:60-63, ν. 63. Rom . 3:19,20.) Indeed they are often as much under the power of their lusts, and as regardless of consequences in gratifying their present inclinations, as the brute beasts; and as inaccessible to arguments, warnings, or motives, when u urged against their impetuous cravings. It is vain in such cases to weary ourselves about them: the only hope is, that the painful effects of their vices will lead them to salutary salutary reflection; or give some future opportunity of expostulating with them, and suggesting useful admonitions.
V. 25-37.
only one, which is at all ade
Sometimes despair of mercy, or of victory over domineering evil habits and lusts, leads men to as unrestrained indulgence, as the most presumptuous infidelity could do. They think that there is "no hope" for them, and as they have loved their sinful pleasures, they may as well go on in them as not. To this case the abundant mercy and almighty assistance, proposed in the gospel, form a suitable remedy; and indeed the on quate to the awful case.
Sinners, of every rank and distinction, must all stand before the Judge of the world: and most of them are conscious, that they cannot vindicate their conduct before him: then then they will appear like the poor convict before the bar, on the day of his trial; when he stands to hear the ignominious sentence against him for his crimes.
Even ungodly kings, princes, priests, and prophets will be thus put to shame before the assembled world: and the unreasonableness of men's conduct, whether they have been idolatrous infidels, profane and profligate, will as much shame their understandings, as their hearts. It may be vain to expect help from God in the time of trouble, if we we now turn our backs on him: yet many call upon him, when they think death at hand, who never before regarded him.
As the Lord will not help the perishing sinner, who continues to the last impenitent; so all his other confidences will fail him, how many soever they may have been.
This will be the awful case of those especially, who have hardened themselves against convictions and reproofs, and who have hated and persecuted such as have warned and instructed them.-Men do not forsake God, merely because they suppose his service unprofitable or injurious, or experience satisfaction in the ways of sin; but also because they are of a proud independent spirit, which scorns subjection and subordination, or to own their guilt and folly: and because they desire to be lords, they will come no more unto him." In this manner they forsake their honor, privilege, interest, and happiness; and thus we all have too often, and too long, forgotten and neglected him.-Men may employ all their ingenuity and application in the cause of impiety; but they can find no happiness in it: they may teach other wicked ones their way, and thus be accessaries to their destruction; they may do much mischief, and thus "treasure up wrath against the day of wrath;" they may varnish the matter over with fair pretences, and shift from one sin to another, and seek safety and happiness by varied means: but confusion is their portion; "the LORD hath rejected their confidences, and they shall not prosper in them." ( Note , Is . 50:10,11.)
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