Jeremiah 23-25

Reign over the Again United Peoples, Israel and Judah. This forms the epilogue to the denunciations of the four kings, in Jer 21:1-22:30.

pastors--Shallum, Jehoiakim, Jeconiah, and Zedekiah (Eze 34:2).

Ye have not ... visited them ... I will visit upon you--just retribution. Play upon the double sense of "visit." "Visit upon," namely, in wrath (Ex 32:34).

Restoration of Judah from Babylon foretold in language which in its fulness can only apply to the final restoration of both "Judah" and "Israel" (compare Jer 23:6); also "out of all countries," in this verse and Jer 23:8; also, "neither shall they be lacking," that is, none shall be missing or detached from the rest: a prophecy never yet fully accomplished. It holds good also of the spiritual Israel, the elect of both Jews and Gentiles (Mal 3:16, 17; Joh 10:28; 17:12). As to the literal Israel also, see Jer 32:37; Isa 54:13; 60:21; Eze 34:11-16. shepherds ... shall feed them--(Jer 3:15; Eze 34:23-31). Zerubbabel, Ezra, Nehemiah, and the Maccabees were but typical of the consummating fulfilment of these prophecies under Messiah.

As Messianic prophecy extended over many years in which many political changes took place in harmony with these, it displayed its riches by a variety more effective than if it had been manifested all at once. As the moral condition of the Jews required in each instance, so Messiah was exhibited in a corresponding phase, thus becoming more and more the soul of the nation's life: so that He is represented as the antitypical Israel (Isa 49:3). unto David--Hengstenberg observes that Isaiah dwells more on His prophetical and priestly office, which had already been partly set forth (De 18:18; Ps 110:4). Other prophets dwell more on His kingly office. Therefore here He is associated with "David" the king: but in Isa 11:1 with the then poor and unknown "Jesse." righteous Branch--"the Branch of righteousness" (Jer 33:15); "The Branch" simply (Zec 3:8; 6:12); "The Branch of the Lord" (Isa 4:2). prosper--the very term applied to Messiah's undertaking (Isa 52:13, Margin; Isa 53:10). Righteousness or justice is the characteristic of Messiah elsewhere, too, in connection with our salvation or justification (Isa 53:11; Da 9:24; Zec 9:9). So in the New Testament He is not merely "righteous" Himself, but "righteousness to us" (1Co 1:30), so that we become "the righteousness of God in Him" (Ro 10:3, 4; 2Co 5:19-21; Php 3:9). execute judgment and justice in the earth--(Ps 72:2; Isa 9:7; 32:1, 18). Not merely a spiritual reign in the sense in which He is "our righteousness," but a righteous reign "in the earth" (Jer 3:17, 18). In some passages He is said to come to judge, in others to reign. In Mt 25:34, He is called "the King." Ps 9:7 unites them. Compare Da 7:22, 26, 27.

Judah ... Israel ... dwell safely--Compare Jer 33:16, where "Jerusalem" is substituted for "Israel" here. Only Judah, and that only in part, has as yet returned. So far are the Jews from having enjoyed, as yet, the temporal blessings here foretold as the result of Messiah's reign, that their lot has been, for eighteen centuries, worse than ever before. The accomplishment must, therefore, be still future, when both Judah and Israel in their own land shall dwell safely under a Christocracy, far more privileged than even the old theocracy (Jer 32:37; De 33:28; Isa 54:1-17; 60:1-22; 65:17-25; Zec 14:11). shall be called, the Lord--that is, shall be (Isa 9:6) "Jehovah," God's incommunicable name. Though when applied to created things, it expresses only some peculiar connection they have with Jehovah (Ge 22:14; Ex 17:15), yet when applied to Messiah it must express His Godhead manifested in justifying power towards us (1Ti 3:16). our--marks His manhood, which is also implied in His being a Branch raised unto David, whence His human title, "Son of David" (compare Mt 22:42-45). Righteousness--marks His Godhead, for God alone can justify the ungodly (compare Ro 4:5; Isa 45:17, 24, 25).

Repeated from Jer 16:14, 15. The prophet said the same things often, in order that his sayings might make the more impression. The same promise as in Jer 23:3, 4. The wide dispersion of the Jews at the Babylonish captivity prefigures their present wider dispersion (Isa 11:11; Joe 3:6). Their second deliverance is to exceed far the former one from Egypt. But the deliverance from Babylon was inferior to that from Egypt in respect to the miracles performed and the numbers delivered. The final deliverance under Messiah must, therefore, be meant, of which that from Babylon was the earnest.

because of the prophets--so the Masorites and Targum. But Vulgate, Septuagint, &c., make this the inscription of the prophecy, Concerning the Prophets: as in Jer 46:2; 48:1; 49:1. Jeremiah expresses his horror at the so-called "prophets" not warning the people, though iniquity so fearfully abounded, soon to be followed by awful judgments. bones shake--(Hab 3:16). drunken--God's judgments are represented as stupefying like wine. The effects of the Holy Spirit also are compared to those of wine (Ac 2:17). In both cases ecstasy was produced. This accounts for the denial of wine to those likely to be inspired, Nazarites, &c. (Lu 1:15). It was necessary to put it out of men's power to ascribe inspired ecstasy to the effects of wine. because of ... words of ... holiness--because of Jehovah's holy words, wherewith He threatened severe penalties, soon to be inflicted, against the breakers of His law.

adulterers--spiritual, that is, forsakers of God, Israel's true Husband (Isa 54:5) for idols, at the instigation of the false "prophets" (Jer 23:9, 15). Literal adultery and fornication, the usual concomitants of idolatry, are also meant. swearing--Maurer, &c., translate, "Because of the curse (of God on it), the land mourneth" (De 27:15-26; 28:15-68; Isa 24:6). More than usual notoriety had been given to the curses of the law, by the finding and reading of it in Josiah's time (2Ki 22:11, &c.). But Ho 4:2, 3, favors English Version (compare Jer 12:4). A drought was sent by God on the pastures ("pleasant places," oases) in the desert, on account of the "profaneness" of the priests, prophets, and people (Jer 23:11). course ... evil--They (both prophets and people) rush into wickedness (Jer 23:21; Isa 59:7). force ... not right--Their powers are used not on the side of rectitude, but on that of falsehood.

profane--(Eze 23:39; Zep 3:4). in my house--(Jer 7:30). They built altars to idols in the very temple (2Ki 23:12; Eze 8:3-16). Compare as to covetousness under the roof of the sanctuary, Mt 21:13; Joh 2:16.

slippery ways in ... darkness--Their "way" is their false doctrine which proves fatal to them (Jer 13:16; Ps 35:6; Pr 4:19). I will bring evil ... visitation--still more calamities than those already inflicted. See on Jer 11:23; "visitation," namely, in wrath.

folly--literally, "insipidity," "unsavouriness" (Job 6:6), not having the salt of godliness (Col 4:6). in Baal--in the name of Baal; in connection with his worship (see Jer 2:8). caused ... to err--(Isa 9:16).

"Jerusalem" and Judah were even worse than "Samaria" and the ten tribes; the greater were the privileges of the former, the greater was their guilt. They had the temple in their midst, which the ten tribes had not; yet in the temple itself they practised idolatry. strengthen ... hands of evildoers--(Eze 13:22). as Sodom--(De 32:32; Isa 1:10).

gall--poison (see on Jer 8:14; Jer 9:15).

make you vain--They seduce you to vanity, that is, idolatry, which will prove a vain trust to you (Jer 2:5; 2Ki 17:15; Jon 2:8), [Gesenius]. Rather, "they delude you with vain promises of security" (Jer 23:17; compare Ps 62:10) [Maurer]. of their own heart--of their own invention (Jer 23:21; Jer 14:14).

say still--Hebrew, "say in saying," that is, say incessantly. peace--(Jer 6:14; Eze 13:10; Zec 10:2). imagination--Hebrew, "obstinacy." no evil--(Mic 3:11).

A reason is given why the false prophets should not be heeded: They have not stood in the counsels of Jehovah (an image from ministers present in a standing posture at councils of Eastern kings) (compare Jer 23:22; Job 15:8). The spiritual man alone has the privilege (Ge 18:17; Ps 25:14; Am 3:7; Joh 15:15; 1Co 2:16).

So far from all prosperity awaiting the people as the false prophets say (Jer 23:17), wrath is in store for them. grievous--literally, "eddying," whirling itself about, a tornado. In Jer 30:23, "continuing" is substituted for "grievous." fall grievously--it shall be hurled on.

in ... latter days--that is, "the year of their visitation" (Jer 23:12). Primarily the meaning is: the Jews will not "consider" now God's warnings (De 32:29); but when the prophecies shall be fulfilled in their Babylonish exile, they will consider and see, by bitter experience, their sinful folly. The ultimate scope of the prophecy is: the Jews, in their final dispersion, shall at last "consider" their sin and turn to Messiah "perfectly" (Ho 3:5; Zec 12:5, 10-14; Lu 13:35).

sent ... spoken--"sent" refers to the primary call: "spoken" to the subsequent charges given to be executed. A call is required, not only external, on the part of men, but also internal from God, that one should undertake a pastor's office [Calvin].

stood in ... counsel--(Jer 23:18). they should have turned them from their evil way--They would have given such counsels to the people as would have turned them from their sins (Jer 25:5; Isa 55:11), and so would have averted punishment. Their not teaching the law in which God's counsel is set forth proves they are not His prophets, though they boast of being so (Mt 7:15-20).

Let not the false prophets fancy that their devices (Jer 23:25) are unknown to Me. Are ye so ignorant as to suppose that I can only see things near Me, namely, things in heaven, and not earthly things as being too remote?

(Ps 139:7, &c.; Am 9:2, 3). fill heaven and earth--with My omniscience, providence, power, and essential being (1Ki 8:27).

dreamed--I have received a prophetic communication by dream (Nu 12:6; De 13:1, &c. Joe 2:28).

prophets--a different Hebrew form from the usual one, "prophesiers." "How long," cries Jeremiah, impatient of their impious audacity, "shall these prophecy-mongers go on prophesying lies?" The answer is given in Jer 23:29-34.

They "think" to make My people utterly to forget Me. But I will oppose to those dreamers my true prophets. fathers ... for Baal--(Jud 3:7; 8:33, 34).

God answers the objection which might be stated, "What, then, must we do, when lies are spoken as truths, and prophets oppose prophets?" Do the same as when wheat is mixed with chaff: do not reject the wheat because of the chaff mixed with it, but discriminate between the false and the true revelations. The test is adherence to, or forgetfulness of, Me and My law (Jer 23:27). that hath a dream--that pretends to have a divine communication by dream, let him tell it "faithfully," that it may be compared with "my word" (2Co 4:2). The result will be the former (both the prophets and their fictions) will soon be seen to be chaff; the latter (the true prophets and the word of God in their mouth) wheat (Ps 1:4; Ho 13:3).

As the "fire" consumes the "chaff," [Jer 23:28], so "My word" will consume the false prophets (Mt 3:12; Heb 4:12). "My word" which is "wheat" [Jer 23:28], that is, food to the true prophet and his hearers, is a consuming "fire," and a crushing "hammer" (Mt 21:44) to false prophets and their followers (2Co 2:16). The Word of the false prophets may be known by its promising men peace in sin. "My word," on the contrary, burns and breaks the hard-hearted (Jer 20:9). The "hammer" symbolizes destructive power (Jer 50:23; Na 2:1, Margin).

steal my words--a twofold plagiarism; one steals from the other, and all steal words from Jehovah's true prophets, but misapply them (see Jer 28:2; Joh 10:1; Re 22:19).

use--rather, "take" their tongue: a second class (compare Jer 23:30) require, in order to bring forth a revelation, nothing more than their tongues, wherewith they say, He (Jehovah) saith: they bungle in the very formula instead of the usual "Jehovah saith," being only able to say "(He) saith."

Third class: inventors of lies: the climax, and worst of the three. lightness--wanton inventions (Zep 3:4). not profit--that is, greatly injure.

What is the burden--play on the double sense of the Hebrew: an oracle and a burden. They scoffingly ask, Has he got any new burden (burdensome oracle: for all his prophecies are disasters) to announce (Mal 1:1)? Jeremiah indignantly repeats their own question, Do you ask, What burden? This, then, it is, "I will forsake you." My word is burdensome in your eyes, and you long to be rid if it. You shall get your wish. There will be no more prophecy: I will forsake you, and that will be a far worse "burden" to you.

The burden--Whoever shall in mockery call the Lord's word "a burden," shall be visited (Margin) in wrath.

The result of My judgments shall be, ye shall address the prophet more reverentially hereafter, no longer calling his message a burden, but a divine response or word. "What hath the Lord answered?"

every man's word ... his burden--As they mockingly call all prophecies burdens, as if calamities were the sole subject of prophecy, so it shall prove to them. God will take them at their own word. living God--not lifeless as their dumb idols, ever living so as to be able to punish.

I will ... forget you--just retribution for their forgetting Him (Ho 4:6). But God cannot possibly forget His children (Isa 49:15). Rather for "forget" translate, "I will altogether lift you up (like a 'burden,' alluding to their mocking term for God's messages) and cast you off." God makes their wicked language fall on their own head [Calvin]. Compare Jer 23:36: "every man's word shall be his burden."

not be forgotten--If we translate Jer 23:39 as English Version, the antithesis is, though I forget you, your shame shall not be forgotten.

Destruction of the Refractory Party in Judea and in Egypt, Represented under the Type of a Basket of Good, and One of Bad, Figs.

Lord showed me--Am 7:1, 4, 7; 8:1, contains the same formula, with the addition of "thus" prefixed. carried ... captive Jeconiah--(Jer 22:24; 2Ki 24:12, &c.; 2Ch 36:10). carpenters, &c.--One thousand artisans were carried to Babylon, both to work for the king there, and to deprive Jerusalem of their services in the event of a future siege (2Ki 24:16).

figs ... first ripe--the "boccora," or early fig (see on Isa 28:4). Baskets of figs used to be offered as first-fruits in the temple. The good figs represent Jeconiah and the exiles in Babylon; the bad, Zedekiah and the obstinate Jews in Judea. They are called good and bad respectively, not in an absolute, but a comparative sense, and in reference to the punishment of the latter. This prophecy was designed to encourage the despairing exiles, and to reprove the people at home, who prided themselves as superior to those in Babylon and abused the forbearance of God (compare Jer 52:31-34).

acknowledge--regard with favor, like as thou lookest on the good figs favorably. for their good--Their removal to Babylon saved them from the calamities which befell the rest of the nation and led them to repentance there: so God bettered their condition (2Ki 25:27-30). Daniel and Ezekiel were among these captives.

(Jer 12:15). not pull ... down ... not pluck ... up--only partially fulfilled in the restoration from Babylon; antitypically and fully to be fulfilled hereafter (Jer 32:41; 33:7).

(Jer 30:22; 31:33; 32:38). Their conversion from idolatry to the one true God, through the chastening effect of the Babylonish captivity, is here expressed in language which, in its fulness, applies to the more complete conversion hereafter of the Jews, "with their whole heart" (Jer 29:13), through the painful discipline of their present dispersion. The source of their conversion is here stated to be God's prevenient grace. for they shall return--Repentance, though not the cause of pardon, is its invariable accompaniment: it is the effect of God's giving a heart to know Him.

in ... Egypt--Many Jews had fled for refuge to Egypt, which was leagued with Judea against Babylon.

removed, &c.--(Jer 15:4). Calvin translates, "I will give them up to agitation, in all," &c.; This verse quotes the curse (De 28:25, 37). Compare Jer 29:18, 22; Ps 44:13, 14.

the Destruction of Babylon, and of All the Nations That Oppressed the Jews.

fourth year of Jehoiakim--called the third year in Da 1:1. But probably Jehoiakim was set on the throne by Pharaoh-necho on his return from Carchemish about July, whereas Nebuchadnezzar mounted the throne January 21, 604 B.C.; so that Nebuchadnezzar's first year was partly the third, partly the fourth, of Jehoiakim's. Here first Jeremiah gives specific dates. Nebuchadnezzar had previously entered Judea in the reign of his father Nabopolassar.

From the thirteenth year of Josiah, in which Jeremiah began to prophesy (Jer 1:1), to the end of Josiah's reign, was nineteen years (2Ki 22:1); the three months 2 Kings 23. 31) of Jehoahaz' reign, with the not quite complete four years of Jehoiakim (Jer 25:1), added to the nineteen years, make up twenty-three years in all.

rising early--(See on Jer 7:13). "The prophets" refer to Urijah, Zephaniah, Habakkuk, &c. It aggravates their sin, that God sent not merely one but many messengers, and those messengers, prophets; and, that during all those years specified, Jeremiah and his fellow prophets spared no effort, late and early.

Turn ... dwell--In Hebrew there is expressed by sameness of sounds the correspondence between their turning to God and God's turning to them to permit them to dwell in their land: Shubu ... shebu, "Return" ... so shall ye "remain." every one from ... evil--Each must separately repent and turn from his own sin. None is excepted, lest they should think their guilt extenuated because the evil is general.

He instances one sin, idolatry, as representative of all their sins; as nothing is dearer to God than a pure worship of Himself.

Though ye provoke Me to anger (De 32:21), yet it is not I, but yourselves, whom ye thereby hurt (Pr 8:36; 20:2).

the north--(see on Jer 1:14, 15). The Medes and other northern peoples, confederate with Babylon, are included with the Chaldeans. my servant--My agent for punishing (Jer 27:6; 43:10; compare Jer 40:2). Compare Isa 44:28; Cyrus, "My shepherd." God makes even unbelievers unconsciously to fulfil His designs. A reproof to the Jews, who boasted that they were the servants of God; yet a heathen king is to be more the servant of God than they, and that as the agent of their punishment.

(Jer 7:34; Re 18:23). The land shall be so desolated that even in the houses left standing there shall be no inhabitant; a terrible stillness shall prevail; no sound of the hand-mill (two circular stones, one above the other, for grinding corn, worked by two women, Ex 11:5; Mt 24:41; in daily use in every house, and therefore forbidden to be taken in pledge, De 24:6); no night-light, so universal in the East that the poorest house has it, burning all night. candle--lamp (Job 21:17; 18:6).

seventy years--(Jer 27:7). The exact number of years of Sabbaths in four hundred ninety years, the period from Saul to the Babylonian captivity; righteous retribution for their violation of the Sabbath (Le 26:34, 35; 2Ch 36:21). The seventy years probably begin from the fourth year of Jehoiakim, when Jerusalem was first captured, and many captives, as well as the treasures of the temple, were carried away; they end with the first year of Cyrus, who, on taking Babylon, issued an edict for the restoration of the Jews (Ezr 1:1). Daniel's seventy prophetic weeks are based on the seventy years of the captivity (compare Da 9:2, 24).

all ... written in this book, which Jeremiah ... prophesied against all ... nations--It follows from this, that the prophecies against foreign nations (forty-sixth through fifty-first chapters) must have been already written. Hence the Septuagint inserts here those prophecies. But if they had followed immediately (Jer 25:13), there would have been no propriety in the observation in the verse. The very wording of the reference shows that they existed in some other part of the book, and not in the immediate context. It was in this very year, the fourth of Jehoiakim (Jer 36:1, 2), that Jeremiah was directed to write in a regular book for the first time all that he had prophesied against Judah and foreign "nations" from the beginning of his ministry. Probably, at a subsequent time, when he completed the whole work, including the forty-sixth through fifty-first chapters, Jeremiah himself inserted the clause, "all that is written in this book, which Jeremiah hath prophesied against all the nations." The prophecies in question may have been repeated, as others in Jeremiah, more than once; so in the original smaller collection they may have stood in an earlier position; and, in the fuller subsequent collection, in their later and present position.

serve themselves--(Jer 27:7; 30:8; 34:10). Avail themselves of their services as slaves. them also--the Chaldees, who heretofore have made other nations their slaves, shall themselves also in their turn be slaves to them. Maurer translates, "shall impose servitude on them, even them." recompense them--namely, the Chaldees and other nations against whom Jeremiah had prophesied (Jer 25:13), as having oppressed the Jews. their deeds--rather, "deed," namely, their bad treatment of the Jews (Jer 50:29; 51:6, 24; compare 2Ch 36:17).

wine cup--Compare Jer 13:12, 13, as to this image, to express stupefying judgments; also Jer 49:12; 51:7. Jeremiah often embodies the imagery of Isaiah in his prophecies (La 4:21; Isa 51:17-22; Re 16:19; 18:6). The wine cup was not literally given by Jeremiah to the representatives of the different nations; but only in symbolical vision.

be moved--reel (Na 3:11).

Jerusalem--put first: for "judgment begins at the house of God"; they being most guilty whose religious privileges are greatest (1Pe 4:17). kings--Jehoiakim, Jeconiah, and Zedekiah. as it is this day--The accomplishment of the curse had already begun under Jehoiakim. This clause, however, may have been inserted by Jeremiah at his final revision of his prophecies in Egypt.

Pharaoh--put next after Jerusalem, because the Jews had relied most on him, and Egypt and Judea stood on a common footing (Jer 46:2, 25).

mingled people--mercenary foreign troops serving under Pharaoh-hophra in the time of Jeremiah. The employment of these foreigners provoked the native Egyptians to overthrow him. Psammetichus, father of Pharaoh-necho, also had given a settlement in Egypt to Ionian and Carian adventurers [Herodotus, 2.152, 154]. (Compare Jer 50:37; see on Isa 19:2, 3; Isa 20:1; Eze 30:5. The term is first found in Ex 12:38. Uz--in the geographical order here, between Egypt and the states along the Mediterranean; therefore not the "Uz" of Job 1:1 (north of Arabia-Deserta), but the northern part of Arabia-Petræa, between the sea and Idumea (La 4:21; see Ge 36:20, 28). remnant of Ashdod--called a "remnant," because Ashdod had lost most of its inhabitants in the twenty-nine years siege by Psammetichus. Compare also see on Isa 20:1. Gath is not mentioned because it was overthrown in the same war.

Edom ... Moab ... Ammon--joined together, as being related to Israel (see Jer 48:1-49:39).

all the kings of Tyrus--the petty kings of the various dependencies of Tyre. isles--a term including all maritime regions (Ps 72:10).

Dedan--north of Arabia (Ge 25:3, 4). Tema ... Buz--neighboring tribes north of Arabia (Job 32:2). all ... in ... utmost corners--rather, "having the hair cut in angles," a heathenish custom (see on Jer 9:26).

mingled people--not in the same sense as in Jer 25:20; the "motley crowd," so called in contempt (compare Jer 49:28, 31; 50:37). By a different pointing it may be translated the "Arabs"; but the repetition of the name is not likely. Blaney thinks there were two divisions of what we call Arabia, the west (Araba) and the east. The west included Arabia-Petræa and the parts on the sea bordering on Egypt, the land of Cush; the east, Arabia-Felix and Deserta. The latter are "the mixed race" inhabiting the desert.

Zimri--perhaps the Zabra mentioned by Ptolemy between Mecca and Medina. Zimran also, as Dedan, was one of Abraham's sons by Keturah (Ge 25:2). Elam--properly, west of Persia; but used for Persia in general.

Sheshach--Babylon; as the parallelism in Jer 51:41 proves. In the Cabalistic system (called Athbash, the first Hebrew letter in the alphabet being expressed by the last) Sheshach would exactly answer to Babel. Jeremiah may have used this system (as perhaps in Jer 51:41) for concealment at the time of this prediction, in the fourth year of Jehoiakim, while Nebuchadnezzar was before Jerusalem. In Jer 51:41 there can be no concealment, as Babylon is expressly mentioned. Michaelis more simply explains the term "brazen-gated" (compare Isa 45:2); others, "the house of a prince." Rather, it comes from the Babylonian goddess, Shach, by reduplication of the first letter; from her Misael was named Meshach by the Babylonians. The term Shace was applied to a festival at Babylon, alluded to in Jer 51:39, 57; Isa 21:5. It was during this feast that Cyrus took Babylon [Herodotus, 1]. Thus Jeremiah mystically denotes the time of its capture by this term [Glassius].

rise no more--The heathen nations in question should fall to rise no more. The Jews should fall but for a time, and then rise again. Therefore, the epithet is given, "the God of Israel."

if they refuse to take the cup--No effort of theirs to escape destruction will avail.

If I spared not Mine elect people on account of sin, much less will I spare you (Eze 9:6; Ob 16; Lu 23:31; 1Pe 4:17). be unpunished--"be treated as innocent."

roar--image from a destructive lion (Isa 42:13; Joe 3:16). upon his habitation--rather, "His pasturage"; keeping up the image of a lion roaring against the flock in the pasture. The roar was first to go forth over Judea wherein were "the sheep of His pasture" (Ps 100:3), and thence into heathen lands. shout ... tread ... grapes--(Jer 48:33; Isa 16:9, 10).

controversy--cause at issue (Mic 6:2). plead with all flesh--(Isa 66:16). God shows the whole world that He does what is altogether just in punishing.

from the coasts--rather, "from the uttermost regions." Like a storm which arises in one region and then diffuses itself far and wide, so God's judgments shall pass "from nation to nation," till all has been fulfilled; no distance shall prevent the fulfilment. not be lamented--(Jer 16:4, 6). neither gathered--to their fathers, in their ancestral tombs (Jer 8:2). dung--(Ps 83:10).

shepherds--princes (Jer 22:22). Here he returns to the Jews and their rulers, using the same image as in Jer 25:30, "pasture" (see on Jer 25:30). wallow yourselves--Cover yourselves as thickly with ashes, in token of sorrow, as one who rolls in them (Jer 6:26; Eze 27:30) [Maurer]. principal--leaders. The Septuagint translates "rams," carrying out the image (compare Isa 14:9, Margin; Zec 10:3). days of your slaughter ... of ... dispersions--rather, "your days for slaughter (that is, the time of your being slain), and your dispersions (not 'of your dispersions'), are accomplished (are come)." pleasant vessel--Ye were once a precious vessel, but ye shall fall, and so be a broken vessel (see on Jer 22:28). "Your past excellency shall not render you safe now. I will turn to your ignominy whatever glory I conferred on you" [Calvin].

Literally, "Flight shall fail the shepherds ... escaping (shall fail) the principal," &c. (Am 2:14). The leaders will be the first objects for slaughter; escape by flight will be out of their power.

habitations--rather, carrying out the image "pastures" (see on Jer 25:30). The pasturages where, peaceably and without incursion of wild beasts, the flocks have fed, shall be destroyed; that is, the regions where, heretofore, there was peace and security (alluding to the name Salem, or Jerusalem, "possessing peace").

his covert--the temple, where heretofore, like a lion, as its defender, by the mere terror of His voice He warded off the foe; but now He leaves it a prey to the Gentiles [Calvin]. fierceness of ... oppressor--rather, as the Hebrew, for "oppressor" is an adjective feminine, the word "sword" is understood, which, in Jer 46:16; 50:16, is expressed (indeed, some manuscripts and the Septuagint read "sword" instead of "fierceness" here; probably interpolated from Jer 46:16), "the oppressing sword." The Hebrew for "oppressing" means also a "dove": there may be, therefore, a covert allusion to the Chaldean standard bearing a dove on it, in honor of Semiramis, the first queen, said in popular superstition to have been nourished by doves when exposed at birth, and at death to have been transformed into a dove. Her name may come from a root referring to the cooing of a dove. That bird was held sacred to the goddess Venus. Vulgate so translates "the anger of the dove." his ... anger--If the anger of Nebuchadnezzar cannot be evaded, how much less that of God (compare Jer 25:37)!