Jeremiah 4

IF thou wilt return, O Israel, says the LORD, return unto me This seems to be a continuation of the former Sermon, so that Israel having promised Repentance, they are here directed how it must be qualified, viz. it must not be hypocritical and feigned, but real and hearty, chap. 24.7. as Iosiah did, 2 Kin. 23.25. and it must be unto the Lord not to this Idol, and that Idol hither and thither, shifting their way, but unto me. See chap. 2.36. or to my Worship, and as thou hast promised chap. 3.22. and this sense agrees best with the coherence, or it may be an emphatical, short, peremptory expression, if thou wilt return, return, make no longer demur or delay about it, like that Isa. 21.12. the hebrew read the words in the future tense, if thou wilt return thou shalt return, and so they may be taken partly as a promise and that with reference, either to their returning into their own Land, and so they concern Israel thus Deut. 30.2.3, 4, 5. see chap. 3.14. but if the word be taken in the notion of resting, not returning as some do, and as it is taken Isa. 30.15. then it rather concerns Iudah, q. d. thou shalt abide quietly where thou art, and shalt not wander into Captivity, and this may agree with the last expression in that verse not remove, or else with reference to the assistance, that God would give them to return unto him, partly, and that rather, as a direction (for in the hebrew though the word return be in the future tense, yet it is often used imperatively.), and if thou wilt put away thine abominations Viz. Idols a metonymy of the Adjunct which are so abominable in Gods sight Deut. 27.15. Ezek. 20.7, 8. called dung Gods, Deut. 29.17. See 2 Chron. 15.8. out of my sight Though Gods eye be every where, and hence implyeth, that Idols are no where to be admitted, either in private, or publique, yet it does particularly relate to the place of his more immediate presence, as their Land and Temple, 1 King. 9.3. and spiritually to our hearts, hypocrites thinking it enough, if they conceal their wickedness from mans eye., then shalt thou not remove If this be read imperatively, then it is remove not, as it may be read, and so it agrees with Israel, depart not away from me to thy Idols upon the Mountains, and hills, if read in the future tense, then it agrees with Iudah, thou shalt not go out of thine own Land into exile; see the first clause of the verse..

And thou shalt swear This is to be understood, partly by way of command, as Deut. 10.20. and partly by way of direction if thou sweat, or when thou swearest; it is put here Synecdochically for the whole Worship of God, hereby acknowledging, and owning God, as the only God,, the LORD liveth in truth, in judgment, and in righteousness Here he prescribes. 1. The form of the Oath, viz. the Lord liveth, or by the Life of God, which was that form which they did use in swearing, 1 Sam. 14.39, 45. and many other places, so Ioseph sware by the Life of Pharaoh, Gen. 42.15, 16. and Elisha very frequently useth this form, 2 King. 2.2, 4, 6. and 3.14. and 5.16. which is also to be understood exclusively, q. d. not by any Idol, as Baal, &c. or any Creature, Chapter 5.7. Matthew 5.34, 35, 36. Iames 5.12. but by God alone, Isa. 65.16. See H s. 2.17. for by this indeed we declare the Godhead of him, whom we Worship Isaiah 19.18. 2. The qualification of it, in which indeed are comprized all the requisites to a religious Oath, and Worship of God both in our general, and particular calling with respect to God, our Selves, our Neighbours. 1. In Truth, that the matter, and substance of it be really true in it self, Rom. 9.1. that which agrees with the intent of the mind, Psal. 24.4. and with the intent of him that administers it, not doubtful, feigned, or deceitful, as they did, Isa. 48.1. and chap. 5.2. but as true as the Lord lives. 2. In Iudgment, i. e. Either in matter or places of Judicature for the decision of controversies deliberately, advisedly, and reverently, well considering, both of the form, and matter of the Oath, Lev. 5.4. that Gods name be neither taken in vain customarily, or in matters trivial, Deut. 5.11. nor abused by oaths that are rash, and precipitant, such as Sauls was 1 Sam. 14.39. and as Herods, Matth. 14.7. and without necessity. 3. In Righteousness that none be injured by it, that the things we engage be 1. Both lawfull, and possible. See 1 Sam. 25.21, 22. and 28.10. 1 King. 19.2. And 2. That we look to the performance, Psal. 15.4. Matth. 5.33. the want of either of which circumstances make it a bond of iniquity, Eccl. 5.4, 5., and the nations shall bless This shall be a means to work upon the Heathen Nations, and prevail with them to come into the same way of Workship, that now scorn both you, and me, because I am forced to make them the rod of my anger against you in regard of your provocations, Psal. 47.8, 9. chap. 3.17. they shall think themselves happy to be incorporated with thee, that it may be with them, according to that promise, Gen. 12.3. and 22.17, 18. they shall, as it were, bless themselves in such like form, the Lord make me and mine as Israel; blessed be Israel, and the God of Israel. Or rather, themselves in him, and in him shall they glory Whereas, before they glorified in their Idols now, being taken into the true Church, among Gods Israel, they shall glory in God alone, Psal. 106.5. who indeed alone is the Glory of his People, Psal. 89.17. and 148.14..

¶ For thus says the LORD to the men Heb. Man, i. e. to each man, I speak to every individual among you, Ezek. 20.7, 8. of Judah and Jerusalem The Lord having spoke what he had to say at present to Israel, turns now his speech from Israel to Iudah, and so continues it, which consists of several subjects, and first begins with Repentance., Break up i. e. Prepare your hearts by making them soft, tender, and plyable, fit to embrace my word; a metaphor taken rom plow men, that do either prepare the ground, that has lain some time wast, and untilled by tearing up the surface of the Earth, making it mellow, and soft to receive the seed; for the Heb. word Nir seems to be of larger extent, then bare preparation; God useth the same word when he speaks to the same purpose to Israel, Hos. 10.13. and so is it used, Prov. 13.23. or it may relate to both, that every thing that may be injurious to the Seed, may be stubbed up. Or rather, from such as plow the ground. your fallow ground, and sow not among thorns Rid your hearts and hands of what may hinder you of embracing my word, grub up all those Briers, and Thorns, and mischievous weeds that will not suffer my counsels to take, or my graces to thrive with you, such as use to overrun the sluggards field, Prov. 24.30, 31. here the Lord begins to call upon them to Repent: the phrase seems to intimate that the Jews had been wont to mix the Thruths of God among their own inventations, as Seed among Thorns, and corrupted it: as also, that they retained many secret, and hidden sins like Hypocrites, which he exhorts them to eradicate..

Circumcise Put away your natural corruptions, which was signified by the Sacrament of Circumcision, Col. 2.11. See 1 Pet. 3.21. the same thing with the other, but expressed in other words. your selves to the LORD Or to me, viz. so as I will approve., and take away the foreskins of your heart Let it be inward, not outward, viz. in the flesh only, in which you so much glory in the sight of men, but that brawniness, and obstinacy, that having to do with God, who has respect unto the heart, is upon your hearts, Deut. 10.16. Ezek. 44.9. Acts 7.51. Rom. 2.29.; ye men of Judah, and inhabitants of Jerusalem: lest my fury come forth like fire, and burn that none can quench it Not only fierce, and consuming, like Fire, Deut. 4.24. but unquenchable especially when it gets among your Thorns verse 3. which are very apt to kindle, Isa. 10.17. least you proceed so far in your obstinacy, that I will not be appeased, chap. 21.12. Amos 5.6. there being nothing, that stirs up God to anger but sin, as in the next clause, which is an esplication of those metaphors of T orns and foreskins., because of the evil of your doings.

Declare ye in Judah, and publish in Jerusalem, and say, Blow ye the trumpet The Lord being now about to bring Enemies upon them, he be speaks them in martial language by stirring them to a speedy Provision, and warning of them of the nature of their approaching Judgement, not Famine or Plague within them, but a forreign Enemy from without chap. 6.1. viz. the coming of Nebuchadnezzar and the Chaldeans. in the land: cry That your voice may be heard afar off, that all may hear., gather together Either to unite our forces, or to take counsel what to do, that you may be in safety: the same thing with assemble your selves, implying, that the calamity was general., and say, assemble your selves and let us go into the defenced cities To secure from these invasions, that are coming upon us..

Set up the standard i. e. Either for them to resort to, as is usual in War, and it is therefore said to be towards-Zion or Ierusalem as being a signal to show them whither they should repair, see chap. 50.5. Ierusalem being their principal place of strength, and Zion the strongest part of it, 2 Sam. 5.6, 7. toward Zion, retire Or strengthen, fortifie, or strengthen your selves for the Fight. Or rather, make haste away as men use to do in a great fright, viz. for your security, such a use there is of the word, Isa. 10.31. and chap. 6.1. which sense is confirmed by the next words stay not, or as some, stay not your selves in sin, where you promise your selves security., stay not; for I will bring evil from the north i. e. I am about to bring a great destruction upon you from Chaldea, chap. 1.13, 14, 15. some take this and the former verse to be spoken Ironically., and a great destruction.

The lion is come up from his thicket i. e. Nebuchadnezzar called here a Lion from his fierceness, and strength, Prov. 30.30. A metaphor especially in this expedition, see Isa. 5.27, 28, 29. shall come up from Babylon where his chief seat is, Dan. 4.30. as Lions are principally among the thickets of the Forest, in Coverts; this place being so remote, and hid from them that they least expected trouble to arise from thence., and the destroyer of the gentiles Another description of the same person, of whose destroying armies the Nations have had woful experience, Isa. 14.16, 17. called the hammer of the whole Earth, chap. 50.23. q. d. and how shall you think to escape him? is on his way i. e. As it is expressed in the next clause, he is gone forth from his place, he is already upon his march., he is gone forth from his place to make thy land desolate i. e. With a resolution so to do.; and thy cities shall be laid wast, without an inhabitant i. e. As places uninhabited, soon ly wast, and are overgrown with grass, as the notation of the word seems to import..

For this gird you with sackcloth The usual habit of mourners, especially in those days, Isa. 22.12. chap. 6.26. it is a calling upon them to repent., lament and howl Probably these expressions do import the several wayes, that men have to set forth their bitter complaints, and sorrows of the mind, both by the gestures of the body, chap. 2.37. Luk. 18.13. and expressions of the Tongue, Psal. 32.3. Isa. 59.11.: for the fierce anger of the LORD is not turned back from us Neither will it, until it have accomplished its ends, chap. 30.24..

And it shall come to pass at that day says the LORD, that the heart of the king shall perish The King, viz. of Iudah, and the great men, that should have encouraged the People in such a calamitous day, and been their great support, shall not only be afraid, but their own hearts shall melt within them, they shall be even at their wits end, see Iosh. 5.1. they shall have no heart at all to do any thing, they shall not be able to help their People, either by their counsel, or arms, their courage will utterly fail, and th r counsel perish. See Psal. 73.26. this was fulfilled in Zedekiah, Ieremiah 39. and 52. whose flight would not advantage him., and the heart of the princes; and the priests shall be astonished Shall be in such a consternation, that they shall not know what course to take., and the prophets Viz. False Prophets, that had nothing but visions of peace for them, Ezek. 13.16. Zech. 13.3, 4. chap. 8.11. See next Verse. shall wonder Not so much at the disappointment of their prophesies, for they knew well enough they were false, chap. 23.26, 27. as that they should be possessed with the same horror, and frights with the rest, not knowing where to show, or rather to hide their heads for the shame that would fall upon them, when their lies should be discovered, they would be put to shame, and perish with the rest, and whither shall they cause their shame to go..

Then said I, Ah Lord GOD, The Heb. aha, is a word both of admiration and lamentation together; they are Ieremiah's words, and complaint breathed out in the great sorrow and sighing of Soul which he expresseth more emphatically, chap. 23.9. surely thou hast greatly deceived Either has suffered them to be thus deluded by these false Prophets, Isa. 63.17. Ezek. 14.9. compare 1 Kings 22.21, 22, 23. and 2 T es. 2.11. or possibly, it may be read better by way of interrogation, q. d. how can it possibly be, that thou shouldst suffer thy people to be thus deluded by their false Prophets, Num. 23.19. thou being a God, that canst not lie, Titus 1.2. this people, and Jerusalem, saying, Ye shall have peace Under the word Peace is comprized, and intended all good, intimating all things should go on prosperously with them, Gen. 37.14. and seems the rather to be thus expressed, because it was the common Language, and phrase of the false Prophets, 8.11, and 23.17.; whereas the sword reacheth unto the soul To persuade them it should be well with them, when the sword is at the door, not only ready to take away the comforts of Life, but even Life it self, Soul being put for Life, verse 30. Psalm. 69.1. Mat. 16.25, 26. It may intimate also a great cutting off, and slaughter among them, especially their great ones, they being, as it were, the soul of the people..

At that time There shall be tydings brought both to the Country and City, verse 5. shall it be said to this people, and to Jerusalem Viz. when Nebuchadnezzar is upon this expedition, verse 7., A dry wind The meaning is a drying wind, such as shall blast, and scorch where it comes, without any Rain or moisture, or any other way for use, or refreshment, as the last words in the verse intimates; and it may also allude unto the Coast, from whence this wind comes, viz. from Babylon, or the North, which drives away Rain, Prov. 25.23. for it points at the stormy and furious irruption of the Babylonian Army, destroying all before them, a Metaphorical Allegory, chap. 23.19. and 30.23, 24. of the high places in the wilderness Or in the plain, where there is no stop or obstacle in the way to hinder the wind, or to break its fury, Isa. 21.1. chap. 13.24. see on Isa. 63.13. toward i. e. Directly, and designedly, coming along in the way leading to my people, for so we are to understand this expression, the Daughter of my people, as the Daughter of Zion, Isa. 1.8. or rather, the Daughter Zion, which is as comely and beautiful in my eyes, and tender to me as a Daughter, chap. 9.1. the daughter of my people, not to fan, nor to cleanse Not such a gentle wind, which is made choice of to separate the Chaff from the Wheat, the bad from the good, but so boisterous and violent, that it shall depopulate, sweep away, and lay waste all together, chap 51.1. Ezek. 21.3..

Even a full wind Heb. Fuller then they. A wind too strong for them, this is a farther description of the former wind, it shall be full, even a fuller wind, that shall do its work throughly. from those places shall come unto me These are either Gods words, q. d. it shall presently come to me, to receive my Commission, and be at my beck, and do my will, Psalm 148.8. Or, they relate, as it were, what will be the Language of the people at that time unto me, for against me.: now also will I give sentence q. d. The coming of this terrible wind, shall in effect speak the execution of my judgment upon them, which is pointed at by this word now, viz. at the time of the coming of this terrible storm from Chaldaea, Heb. utter judgment, viz. not by word, but by deed, my judgments shall speak, as well as my Prophets. against him.

Behold, he shall come up as clouds Either noting the vast number of them, Isa. 60.8. Heb. 12.1. or the suddenness of them, when not expected, Clouds often rising on a sudden, and overspread the whole face of the Heavens, or rather, the great speed and swiftness, with which Nebuchadnezzar shall march against them, Isa. 19.1. Hyperbolically described by the swiftness of Eagles in this verse, chap. 48.8., and his chariots shall be as a whirlwind Which, beside the swiftness, notes also the confusion and amazement, that they will cause, Isa. 66.15.: his horses are swifter then eagles: wo unto us, for we are spoiled The dreadful apprehensions, that the people have of their woful condition, or possibly the words of the Prophet lamenting their misery..

O Jerusalem, wash thine heart Cleanse your inward part, O ye men of Ierusalem, not your hands only, as hypocrites do, but your hearts, Iames 4.8. the same exhortation with verse 3.4. only in another Metaphor of washing, which seems to be taken from such Potions, that Physitians give to clear the inward parts from noxious humours, see Isa. 1.16, 17. from wickedness Viz. From all filthiness of Flesh and Spirit, 2 Cor. 7.1. Iames 1.21., that thou mayst be saved This has reference in this place to Temporal Salvation; it is prescribed as a means to prevent the judgments that are impending on them, as is plainly expressed verse 4. yet not exclusive of Spiritual Salvation, 2 Thes. 2.13. Tit. 3.5.: how long shall thy vain thoughts Wicked thoughts, or rather hopes, or expectation from any helps, chap. 2.5 37. pleasing thy self with vain fancies of safety and security, which thoughts of thine will assuredly bring ruine and misery upon thee, which is inevitably coming, as in the next verse. lodge within thee?

For a voice i. e. Either the voice of the Prophets, that is still sounding it in your ears, and declaring it unto you, or rather, the rumour and noise of this Army is already come through your Land, you have the heavy tydings of this great affliction, chap. 8.16. to note the near approach of it. declareth from Dan This is said to come from Dan and Ephraim, because Dan was the first place these Chaldaeans must come to, it being the utmost boundary of Ca aan Northward, and Ephraim the innermost border of Israel in the North of Iudea, intimating the march of the Babylonians through all Israel toward Ierusalem., and publisheth affliction from mount Ephraim.

Make ye mention to the nations These are either the Nations in Iudea, or these words are a Proclamation, summoning in the Nations by the Chaldaeans, as it were in pursuance of a Commission from God, to bring great Armies together against Ierusalem, or they are the Prophets turning away from Iudah, as despairing of doing any good upon them, and calling for the Nations to execute Gods sentence., behold, publish Let her be acquainted with what is coming upon her, let her have publick notice before hand, that she may be warned. against Jerusalem, that watchers Military watchers, i. e. the Chaldaean Souldiers, that shall so carefully and watchfully encompass Ierusalem, that none shall escape; possibly a Metaphor from Hunters, that in hunting their Prey, lay wait at every passage, that the game may not escape, see 2 Kings 25.4, 5. Or possibly, there may be an allusion to Nebuchadnezzar's name, the Heb. word for watchers being Notserim, which comes from natsar, the end of his name, as if they were termed Nebuchadnezzarians, as the keepers, or guards of his person; as they were called Caesareans from Caesar. come They are now at hand, you may as it were see them. from a far country From Chaldaea., and give out their voice They will proclaim war against them, or a shout, either encouraging Souldiers to the battle, or triumphing after the victory, or the outcries, that they will make such, as the Turks now make in their onsets, chap. 2.15. against the cities of Judah.

As keepers of a field are they against her round about They will strictly besiege her, as keepers of a field will be careful who go in, and who go out, Zech. 12.2. they will watch that none go in to relieve them, and also, that none get out to escape; see 2 Chron. 16.1.; because she has been rebellious God does not threaten his judgments only, but he labours to convince them, that there is a sufficient reason for it, both here, and in the next verse. against me, says the LORD.

Thy way Thy manner of Life, and particularly thy Idolatries. and thy doings have procured these things unto thee q. d. Thou canst not lay any blame upon me., this is thy wickedness, because it is bitter Thy wickedness has been the cause of this thy grievous affliction, Isa. 50.1. chap. 2.17, 19. of this thy bitterness of bringing such a bitter enemy against thee, a metonymy of the efficient, which has reached unto thy very heart, as the sword is said to r ach unto the soul, verse 10., because it reacheth unto thine heart.

¶ My bowels, my bowels Here begins the woful complaint of, and the great trouble the Prophet was in, upon the consideration of these things, crying out as one even under great pain and torment, doubling his words for want of vent, thereby expressing the excess of his sorrow, which in words was inexpressable, the like 2 Sam. 18.33. which sorrow of his he expresseth, chap. 9.1, 10., I am pained at my very heart Heb. The walls of my heart, or my heart strings, that surrounded and encompassed my heart, are ready to break; he may possibly allude to their encompassing the walls of Ierusalem: Or, the proper meaning is my heart is ready to break, the LXX rendereth it does beat or p nt., my heart maketh a noise Is disturbed within me, I can have no rest nor quiet within, Iob 30.27. Lam. 1.20. in me, I cannot hold my peace I cannot forbear my complaints, I am so troubled and grieved, Iob 7.11. Isa. 22.4., because thou hast heard, O my soul, the sound of the trumpet i. e. I have heard in the spirit of Prophesie, it is as certain, as if I now heard the trumpet sounding, and the alarm of war beating up., the alarm of war.

Destruction upon destruction A farther expression of his bitter Lamentation, redoubling his complaint; the end of one, but the beginning of another, q. d. worse and worse, Deut. 32.23. Ezek. 7.26. Good Iosiah slain, and four of his Successors carried away, or slain, or both. 2 Chron. 36. is cryed, for the whole land is spoiled This is more particularly described, verse 23.24, 25, 26.: suddenly are my tents The enemy makes no more of overthrowing my stately Cities, and magnificent Palaces, sometimes described by Tents, Isa. 54.2. then if he were plundering of a Camp, or overturning of Tents made of curtains, chap. 49.29. either alluding to their ancient way of living, Numb. 24.2, 5. or their Wilderness condition, when they abode in Tents; we are reduced to as mean a condition as then, and that suddenly, ere we are aware, done with as much ease as to overturn a poor shepherds Cottage, Lam. 2.5, 6. Ieremiah possibly personating a shepherd, speaks in the shepherds stile, and may here signifie the destruction of their whole Country, even all those places and fields, where shepherds were wont to pitch their Tents. spoiled, and my curtains in a moment.

How long He seems to have these concomitants of War, both of Iudea, preparing for defence, and especially, these of the enemy preparing for ruine and destruction, always in his Eye and Ear, verse 19. and bewailing the continuance of it in taking City after City, with the several sackings of Ierusalem under her three last Kings, LXX read, how long shall I see them flying? reading nas a refuge, for nes a banner, differing only in the points. shall I see the standard, and hear the sound of the trumpet?

For my people is foolish Though God show them here, that the cause of all these calamities is their folly, chap. 2.17, 19. Psalm 38.3, 5. yet he owns them for his people, chap. 2.11, 31, 32., they have not known me Which is indeed the only true wisdom, they have not studied my disposition, or mildness toward them, they are so sottish, that they have neither regarded my counsels nor threats, but utterly stupid, they know not what is for their own good, no understanding., they are sottish children, and they have none understanding: they are wise to do evil, but to do good they have no knowledge i. e. Their knowledge is as bad, or worse then none, it is very ill employed in doing evil, only witty here, crafty and subtile, see 2 Sam. 13.3. but how to do any good they know not, chap. 9.3. Luke 16.8. this the Apostle dehorts from 1 Cor. 14.20..

I beheld Either I Ieremiah saw all this in a vision, or I fancied and framed such an Idea of it in my mind, it seems to be impressed upon my thoughts Graphically, as in a Map, in such a rueful manner; for in this, and the three following verses, he does as one transported with sorrow, elegantly, and hyperbolically describe the Phaenomenon, face or appearance of it. the earth, and Io, it was without form and void The Land was so squallid, and so ruined, that he fancieth it to be like the first Chaos, for which reason possibly he calls Iudea the earth, in allusion to Gen. 1.2. and herein implying that Iudah's sins were such, that they had even overturned the course of nature, being laid waste and desolate, not of inhabitants only, but of all things that might tend either to ornament or use, without men, without houses, without fruits, without beasts or birds for food or service, verse 25.26.: and the heavens, and they had no light Some say being obnubilated, and darkened by the abundance of smoke that would ascend from the desolating fires of Towns and Cities, Isa. 9.18, 19. of which you may read in the History of this breaking in of the Chaldees, but he seems to proceed rather in his Metaphor of the Chaos, and it being an expression, whereby the Scripture does set forth the saddest desolations, Isa. 13.9. &c. Ezekiel 32.7. &c. Ioel 2.10.30, 31. every thing above and below seemed to be in a mournful posture, wrapt up in dismal blackness..

I beheld the mountains, and lo, they trembled He proceeds in his figurative elegancies, q. d. behold how the Mountains of Iudea tremble! A like expression, Psalm 18.7, 8. Isa. 5.25. as if the very senseless creatures were astonished at the greatness of Gods anger, and he mentions these as being the most stable part of the earth, yet shake before him., and all the hills moved lightly As easily as if they were some very light matter, or as dust, or feathers in a whirlwind; see Psalm 114.4, 6. Or these may be said hyperbolically to tremble, and move by reason of the multitudes of trampling and prancing Horses and Chariots furiously passing over them..

I beheld, and lo, there was no man Quite depopulated and laid waste, all either slain, or carried captive, or fled: for after the flight of Men, Women and Children into Egypt, upon the death of Gedaliah, scarce a Jew left in Iudea., and all the birds of the heavens were fled Such birds as are used to inhabit places, that live, feed and build among men, others indeed, both birds and beasts would continue, which implies but the greater desolation, and wast of the Land, as is threatned against Babylon; Isa. 13.19, 20, 21, 22. either to seek provisions, here being no food left for them, or frighted with the hideous noises and clatterings that do attend Armies; as we have read, that such has been the concussion of the Air by the loud clamours and noises of Armies, that birds have fallen down to the earth, chap. 9.10. Zeph. 1.2, 3..

I beheld, and lo, the fruitful place Heb. Carmel, either properly for that part of the Land so called for its fruitfulness, or rather Appellatively for, not only their most pleasant, but most fruitful Lands, that were kept dressed and occupied for food, both for necessity and delight, verse 27. Isa. 29.17. and 33.9. was a wilderness, and all the cities thereof were broken down No place left for men to inhabit, Isa. 1.7. at the presence of the LORD, and by his fierce anger That which the enemy could not have done with all his fury and fierceness, had it not been for the anger of the Lord, which by their great provocation, they had brought upon themselves, 2 Kings 24.3. Ier. 9.12, 13..

For thus has the LORD said, the whole land shall be desolate; yet will I not make a full end Some expound it, neither shall this punishment suffice, nor my fury stop here, I will not thus have done with them, and look to what they were further to endure in their long captivity; see Lev. 26.36, 39. but it seems rather to be a word of comfort, that they shall not be utterly extinct, he will preserve a remnant, chap. 5.10. Isa. 1.9. and 24.13. q. d. Though I am greatly moved with anger, yet I will not be inexorable, I will remember my Covenant, chap. 30.11. in the midst of judgment he will remember mercy, after 70 years Captivity he brought them back again..

For this shall the earth mourn, and the heavens above be black Expressions to set forth the dreadfulness of the judgment, he makes the Elements to personate mourners, a sad face of things above, and below a Metaphor, and therein to shame the stupidity of his people.: because I q. d. You would not believe, either that my Prophet spake, or what they said, now I tell you I speak my self, and what I have resolved upon, I will not revoke, see Ezek. 24.13, 14. and chap. 15.6. for I have purposed it, I have not spoken in my heat or fury, but upon mature deliberation, an Anthropopathy, or what the Prophets have denounced I will ratifie. have spoken it, I have purposed it, and will not repent, neither will I turn back from it.

The whole city shall flee, for the noise Either upon the report of their coming, hereby as it were deriding their confidence, or rather at the approach of their vast Armies, for they were close besieged before they fled, as appears 2 Kings 25.4. of the horsemen and bowmen, they shall go into thickets Such a consternation there shall be upon them, that they shall run into every hole to hide themselves; thus Manasseh was taken among the thorns, 2 Chron. 33.11. the Heb. is abim the clouds, possibly alluding to dark places on the tops of hills, reaching as it were to the clouds, or among the cloudy shades of Trees and Groves that usually grew there, the LXX render it Caves, and so the Rocks for shelter, or the clefts, Caves and hiding places in the Rocks, see Isa. 2.21., and climb up upon the rocks: every city The inhabitants of all ranks and qualities shall seek to escape the fury of this Chaldean Army, chap. 39.4. shall be forsaken, and not a man There shall be an utter desolation, their Cities quite forsaken, not any to inhabit them, ver. 25.26. dwell therein.

And when thou art spoiled Which will certainly come upon thee, or when this destruction shall come upon thee, which is very near thee., what wilt thou do Viz when thou, O daughter of Zion, as verse 31. art besieged by the Babylonians, what course wilt thou take? It is not to be avoided: A kind of an insulting way of speech, as it were upbraiding them with their pride and confidence, q. d. your condition is desperate.? Though thou clothest thy self with crimson Or Scarlet, 2 Sam. 1.24. see on Isa. 1.18., though thou deckest thee with ornaments Though thou dost superinduce those Ornamens, or Jewels of Gold, that may render thy Attire the most rich and splendid, 2 Sam. 1.24. of gold, though thou rentest It is observed, that they that paint much, make their skins withered. thy face Heb. Eyes, the wantonness thereof being possibly set out more by painting, see Isa. 3.16. or rather, Face and Eyes being sometimes put one for the other, see 1 Sam. 16.12. and Isa. 25.8. compare with Rev. 21.4. with painting, in vain All thy tricking up thy self, thinking thereby to ingratiate thy self with the Chaldeans will be to no purpose, for they will work thy ruin, as in the close of the verse, and chap. 19.7. shalt thou make thy self fair, thy lovers will despise They will slight thee more then ever, they that have doted on thee, thy unchaste Paramours, their lust being satisfied shall abhor thee, see 2 Sam. 13.15. and the Pronoun, being not in the Original, it may signifie, that no Lovers at all will look after thee, thou shalt be cast of by all. See thus of Tyre, Isa. 23.15, 16. Those that were in confederacy with thee, and thy professed friends, Hosea 2.5. shall not only forsake thee, but join with thine enemies to destroy thee, Lam. 1.2. And thus is Babylon to be dealt withal, Rev. 17.16, 17. The sense is, that notwithstanding all thy allurings and enticements, either to obtain the help of thy Friends and Allies, the Egyptians, whom thou takest to be thy Lovers, and didst forsake me to cleave to them, or to stop the fury of thine enemies, the Chaldeans, possibly alluding to Iezabel's practice, in painting her self to stop the fury of Iehu, 2 Kings 9.30. yet shall it advantage thee nothing, thou shalt be no more regarded then a forsaken Strumpet, Ezek. 16.36, 37. and 23. tot. thee, they will seek thy life.

For I have heard a voice as of a woman in When the Scripture would express any exquisite sorrow, exceeding all other pains, it does it by a woman in travail, Isa. 13.8, 9. chap. 6.24. and 30.6, 7. travail, and the anguish as of her that bringeth forth her first Which of all seems to be the most painful, both from natural causes, and because they have less patience to bear, having not had former experience of the like. child, the voice of the daughter of Viz. Ierusalem, Isa. 1.8. Zion: that bewaileth her self, that spreadeth her hands In her great distress, she either reacheth them out to God for some help, Isa. 1.15. or rather, according to the use of persons in great anguish, clapping, or wringing their hands together, as both the former expression of bewailing her self, fetching of deep sighs and lamentations, and the following wo is me, intimates, see chap. 2.37., saying, Wo is me Or the time of my wo is at hand, it draws near. now, for my soul is wearied because of There is no more spirit left within me, I am ready to sink under my distress, considering not only that my destruction is so near, but that those, of whom I have been so fond, and whose Idols I have so zealously served, should become my Murderers, verse 30. and that I should fall into the hands of such, as will have no compassion, 2 Chron. 36.17. murderers.