upon this People, but they rather grew worſe, he turns himſelf _
{ q- d. Seeing thou wilt bring the Cha!4zzrs upon us to puniſh 7
us for our ſins, let it be a Correfion only, not a D:ſtrufion, and utter ruine, # Let it be in meaſure, zn judgment, i, e. in wiſdom, proportioning 1t as a Father towards his Children, Chap. 30. 11, tor ſo the Hebrew Miſhpaz ſignifies,and thus judgment is taken, Iſa, 30.18. We refuſe not Correfion, but we caſt our ſelves upon thee, therefore in the midſt of judgment remember mercy. u The reaſon of this he gives in the next Claule, leſt it thou ſhould let out thy fury upon me, thou ſhould bring me to nothing, ie. thou wouldſt utterly conſume me, or make me few, as Heb- that I ſhould be no more a People, never lift up th: Head again.
25 Ponr out thy fury upon the heathen » that know thee not, and upon the families thar call nor, on thy namey: tor they have eaten up Jacob, and , devoured him, and conſumed him, and have made
his habitation deſolate z.
x This may imply both Petition, that God would do ſo, and Predifion that God will certainly do fo ; which toward the cloſe of the Prophecy we find was fulfilled; God firſt ſending the King of Bbylon to overthrow divers of the Heathen Nations, and then Babylon ic ſelf deſtroyed with a great deſtru&ion. He will make a difference between us and the Heathen, ſuch as know thee nor, z. e« ;Such as do not acknowledge and ewn thee for their God. The
; Phraſe is frequent, 1 Sam. 2. 12. Fob 18. 21. 2 Theſ. 1.8. The
ſenſe is expreſſed here in the next words," that do not call on thy | 32me. y A Synecdoche,one part of Worſhip put for the whole,q. d. Tf thou wilt be pouring out thy fury, the effe&ts of it be to thine
| Enemies, not unto thine own People, who worſhip thee. x Here he
gives a reaſon as a motive to God, why he ſhould do ſo ; which . words ſee explained on Pjal. 79.5, 6, 7. whence they are taken. and poſſibly Feremiah himſelf was the Author of that Pſalm after the City was deſtroyed, and he carried into Egypt ; and for the Phraſe of devouring him, ſee Chap. 8. 16.
CHAP. XI.
God's Covenant, 1, —— 7. Their Diſsbedience, $, — 19, Evils t0 come on them, 11, —— 17. and on the Men of Anathoth, for Conſpiring to kill Jeremiah, 18, —— 23. |
I HE word that came to Jeremiah from the LORD, ſaying 2. ' e What time, and in what manner this Revelation came from
God to the Prophet is not expreſſed, whether it were in the days
of Fofzah or Fehoiakim. |
2 Hear ye the words of this covenant b, and ſpeak unto the men of Judah, and to the Inhabitants 9!
Jeruſalem, ; b God ſpeaking in the plural number, not h-ar thou, but h-ar ye, makes ſome conjecture,that this was a charge given to ſome 0- ther Prophets, either Zphaniah (if it were in Foſcah's time, Zep4- 1. 1.) or Hriah (if it were in the time of Fehozachim. )) The term this alſo manifeſts,that the Book of the Law was before Feremiah's time, for all conclude, that the Covenant here ipoten of, was the Covenant of the Law of God, delivered by My/es, to which the People more than once promiſed obedience.
3 And fay thou untothem, Thus ſaith the LORD
-
of hoſts, * Curſed be the man that obeyeth not the * Gai. -.! L4
words of this covenant 4, | 4 In
rN -t
24 O LORD, * corre& me /, 'but with judg-*pai. 6.z. ger 4, leſt thou | bring me 8: 38. :.. t Heb. 4:-
niſh me.
j 'q ' |
—_—
Chap. XI.
* Deut. 4 JO. I King, 8+
Let. 7.
1z.& 8.
IS.XC9.5.
= 1 Tel),
[1 Am: n.
=? ”v ey 3 5 W;is " 3. Ko
d In Deuteronomy 27, 26. it is Cnrſed be he that confirmeth nt all the Words of this Law t0 do them, and all the People foall fay, Amen. The Peoples ſaying Amen teſtified their aſſent, and mace the Law a Covenant, but they Fad befides formally and explil- citly coveranted with God, Exod. 2.4. 3, 7. with religious Rites and Ceremonies uſed in ſtipulations, and afterwards contented that God ſhould puniſh thole taat violated tnat Covenat, Deut. P. *6.
« / » - : E
+ Which I commanded your fathers e in the day that | brought them forth out of the land of EgyPt, from the * iron furnace, f ſaying, * Obey my Voce, and do them according to all which I command you g, ſo-ſhall ye be my people, and I will be your God h. EE: _
e Which Law ( that you by your reſtipulation made a forma Covenant ) I that am the Lord, and fo had a foveraign power tO lav Laws upon my Creatures, commanded your Fathers. fAnd obliged them ro obedience betore I laid my Law upon them, by
bringing them out ofthe in Iron is melted, which may either be taken literally
at Iron Furnaces, being a very hard, and ſervile Jabour. g For which kindneis I required no more of them buta gent] them in charge. hNor 1d j | but 1 allo encouraged them to the obedience of 1t, promtle, that if they would abey tle
FEREMIAH
|
=
| | to eſcape /: 'W1lI not hearken unto theme.
LILY»
in the tune of their - trouble .
u Shall here fignitieth Will, and might as well have been ſo tran- Land of Zzyps, from the Furnace where- ſlated; denoting the hardnels of the Hearts of this People, whom : ( probably {affliction would not reduce to God : Or rather the Indicative Mood that was a piece of their work in Aizyp ) or metaphorically, ſerving 1s here put for the Imperative, and the ſenſe, Lce the Cities of Fudah, &c. andthe phraſe taken Ironically. So it agreeth with God's
er ſerviceto anſwer to the People crying to him, Fudg. 10. 14. and what me. in oberinz my voice as to the things of this Law whichI gave ; this Prophet had betore ſ1id, Chap. 2. 28. Bur ſaith the Prophet, ; —_ 1 only lay my Commands upon thern, they ſhall do them no good, then they ſhall underſtand their vanity by my gracious {1 their Superſtition and Idolatry,that they have beſtowed a divine y ſhould be a People, whom I Homage upon Lies and Vanities, and things able to do them no
would bleſs,qprotedt and detend. They ſhould bear the Name of good, nor at all to profit them,
my People, and 1 would be their God to own and bleſs tzem.
5 That 1 may perform the * oath, which I have ſvorn unto your fathers, to give them a Land flow- inz with milk, and honey, as zz 7s this days, Then anſwered I, and ſaid, + fo be it O LORD &.