{"commentary":{"id":"jamieson-fausset-brown","name":"Jamieson-Fausset-Brown Bible Commentary","website":"https://en.wikipedia.org/wiki/Jamieson-Fausset-Brown_Bible_Commentary","licenseUrl":"https://creativecommons.org/publicdomain/mark/1.0/","licenseNotes":null,"licenseNotice":null,"englishName":"Jamieson-Fausset-Brown Bible Commentary","language":"eng","textDirection":"rtl","sha256":"db3d4c8b3c1f32ef9d1430a57392e02bda3a17aac1f9bbe398461de021a3cb13","availableFormats":["json"],"listOfBooksApiLink":"/api/c/jamieson-fausset-brown/books.json","listOfProfilesApiLink":"/api/c/jamieson-fausset-brown/profiles.json","numberOfBooks":66,"totalNumberOfChapters":1187,"totalNumberOfVerses":17056,"totalNumberOfProfiles":0,"languageName":"English","languageEnglishName":"English"},"book":{"id":"JER","commentaryId":"jamieson-fausset-brown","name":"Jeremiah","commonName":"Jeremiah","introduction":"JEREMIAH, son of Hilkiah, one of the ordinary priests, dwelling in Anathoth of Benjamin (Jer 1:1), not the Hilkiah the high priest who discovered the book of the law (Kg2 22:8); had he been the same, the designation would have been \"the priest\", or \"the high priest\". Besides, his residence at Anathoth shows that he belonged to the line of Abiathar, who was deposed from the high priesthood by Solomon (Kg1 2:26-35), after which the office remained in Zadok's line. Mention occurs of Jeremiah in Ch2 35:25; Ch2 36:12, Ch2 36:21. In 629 B.C. the thirteenth year of King Josiah, while still very young (Jer 1:5), he received his prophetical call in Anathoth (Jer 1:2); and along with Hilkiah the high priest, the prophetess Huldah, and the prophet Zephaniah, he helped forward Josiah's reformation of religion (2Ki. 23:1-25). Among the first charges to him was one that he should go and proclaim God's message in Jerusalem (Jer 2:2). He also took an official tour to announce to the cities of Judah the contents of the book of the law, found in the temple (Jer 11:6) five years after his call to prophesy. On his return to Anathoth, his countrymen, offended at his reproofs, conspired against his life. To escape their persecutions (Jer 11:21), as well as those of his own family (Jer 12:6), he left Anathoth and resided at Jerusalem. During the eighteen years of his ministry in Josiah's reign he was unmolested; also during the three months of Jehoahaz or Shallum's reign (Jer 22:10-12). On Jehoiakim's accession it became evident that Josiah's reformation effected nothing more than a forcible repression of idolatry and the establishment of the worship of God outwardly. The priests, prophets, and people then brought Jeremiah before the authorities, urging that he should be put to death for his denunciations of evil against the city (Jer 26:8-11). The princes, however, especially Ahikam, interposed in his behalf (Jer 26:16, Jer 26:24), but he was put under restraint, or at least deemed it prudent not to appear in public. In the fourth year of Jehoiakim (606 B.C.), he was commanded to write the predictions given orally through him, and to read them to the people. Being \"shut up\", he could not himself go into the house of the Lord (Jer 36:5); he therefore deputed Baruch, his amanuensis, to read them in public on the fast day. The princes thereupon advised Baruch and Jeremiah to hide themselves from the king's displeasure. Meanwhile they read the roll to the king, who was so enraged that he cut it with a knife and threw it into the fire; at the same time giving orders for the apprehension of the prophet and Baruch. They escaped Jehoiakim's violence, which had already killed the prophet Urijah (Jer 26:20-23). Baruch rewrote the words, with additional prophecies, on another roll (Jer 36:27-32). In the three months' reign of Jehoiachin or Jeconiah, he prophesied the carrying away of the king and the queen mother (Jer 13:18; Jer 22:24-30; compare Kg2 24:12). In this reign he was imprisoned for a short time by Pashur (Jer. 20:1-18), the chief governor of the Lord's house; but at Zedekiah's accession he was free (Jer 37:4), for the king sent to him to \"inquire of the Lord\" when Nebuchadnezzar came up against Jerusalem (Jer 21:1-3, &c.; Jer 37:3). The Chaldeans drew off on hearing of the approach of Pharaoh's army (Jer 37:5); but Jeremiah warned the king that the Egyptians would forsake him, and the Chaldeans return and burn up the city (Jer 37:7-8). The princes, irritated at this, made the departure of Jeremiah from the city during the respite a pretext for imprisoning him, on the allegation of his deserting to the Chaldeans (Jer 38:1-5). He would have been left to perish in the dungeon of Malchiah, but for the intercession of Ebed-melech, the Ethiopian (Jer 38:6-13). Zedekiah, though he consulted Jeremiah in secret yet was induced by his princes to leave Jeremiah in prison (Jer 38:14-28) until Jerusalem was taken. Nebuchadnezzar directed his captain, Nebuzar-adan, to give him his freedom, so that he might either go to Babylon or stay with the remnant of his people as he chose. As a true patriot, notwithstanding the forty and a half years during which his country had repaid his services with neglect and persecution, he stayed with Gedaliah, the ruler appointed by Nebuchadnezzar over Judea (Jer 40:6). After the murder of Gedaliah by Ishmael, Johanan, the recognized ruler of the people, in fear of the Chaldeans avenging the murder of Gedaliah, fled with the people to Egypt, and forced Jeremiah and Baruch to accompany him, in spite of the prophet's warning that the people should perish if they went to Egypt, but be preserved by remaining in their land (Jer. 41:1-43:13). At Tahpanhes, a boundary city on the Tanitic or Pelustan branch of the Nile, he prophesied the overthrow of Egypt (Jer 43:8-13). Tradition says he died in Egypt. According to the PSEUDO-EPIPHANIUS, he was stoned at TaphnÃ&brvbr or Tahpanhes. The Jews so venerated him that they believed he would rise from the dead and be the forerunner of Messiah (Mat 16:14).\n\nHAVERNICK observes that the combination of features in Jeremiah's character proves his divine mission; mild, timid, and susceptible of melancholy, yet intrepid in the discharge of his prophetic functions, not sparing the prince any more than the meanest of his subjects--the Spirit of prophecy controlling his natural temper and qualifying him for his hazardous undertaking, without doing violence to his individuality. Zephaniah, Habakkuk, Daniel, and Ezekiel were his contemporaries. The last forms a good contrast to Jeremiah, the Spirit in his case acting on a temperament as strongly marked by firmness as Jeremiah's was by shrinking and delicate sensitiveness. Ezekiel views the nation's sins as opposed to righteousness--Jeremiah, as productive of misery; the former takes the objective, the latter the subjective, view of the evils of the times. Jeremiah's style corresponds to his character: he is peculiarly marked by pathos, and sympathy with the wretched; his Lamentations illustrate this; the whole series of elegies has but one object--to express sorrow for his fallen country; yet the lights and images in which he presents this are so many, that the reader, so far from feeling it monotonous, is charmed with the variety of the plaintive strains throughout. The language is marked by AramÃ&brvbrisms, which probably was the ground of JEROME'S charge that the style is \"rustic\". LOWTH denies the charge and considers him in portions not inferior to Isaiah. His heaping of phrase on phrase, the repetition of stereotyped forms--and these often three times--are due to his affected feelings and to his desire to intensify the expression of them; he is at times more concise, energetic, and sublime, especially against foreign nations, and in the rhythmical parts.\n\nThe principle of the arrangement of his prophecies is hard to ascertain. The order of kings was--Josiah (under whom he prophesied eighteen years), Jehoahaz (three months), Jehoiakim (eleven years), Jeconiah (three months), Zedekiah (eleven years). But his prophecies under Josiah (the first through twentieth chapters) are immediately followed by a portion under Zedekiah (the twenty-first chapter). Again, Jer 24:8-10, as to Zedekiah, comes in the midst of the section as to Jehoahaz, Jehoiakim, and Jeconiah (the twenty-second, twenty-third, twenty-fifth chapters, &c.) So the thirty-fifth and thirty-sixth chapters as to Jehoiakim, follow the twenty-seventh, twenty-eighth, twenty-ninth, thirty-third, thirty-fourth chapters, as to Zedekiah; and the forty-fifth chapter, dated the fourth year of Jehoiakim, comes after predictions as to the Jews who fled to Egypt after the overthrow of Jerusalem. EWALD thinks the present arrangement substantially Jeremiah's own; the various portions are prefaced by the same formula, \"The word which came to Jeremiah from the Lord\" (Jer 7:1; Jer 11:1; Jer 18:1; Jer 21:1; Jer 25:1; Jer 30:1; Jer 32:1; Jer 34:1, Jer 34:8; Jer 35:1; Jer 40:1; Jer 44:1; compare Jer 14:1; Jer 46:1; Jer 47:1; Jer 49:34). Notes of time mark other divisions more or less historical (Jer 26:1; Jer 27:1; Jer 36:1; Jer 37:1). Two other portions are distinct of themselves (Jer 29:1; Jer 45:1). The second chapter has the shorter introduction which marks the beginning of a strophe; the third chapter seems imperfect, having as the introduction merely \"saying\" (Jer 3:1, Hebrew). Thus in the poetical parts, there are twenty-three sections divided into strophes of from seven to nine verses, marked some way thus, \"The Lord said also unto me\". They form five books: I. The Introduction, first chapter II. Reproofs of the Jews, the second through twenty-fourth chapters, made up of seven sections: (1) the second chapter (2) the third through sixth chapters; (3) the seventh through tenth chapters; (4) the eleventh through thirteenth chapters; (5) the fourteenth through seventeenth chapters; (6) the seventeenth through nineteenth and twentieth chapters; (7) the twenty-first through twenty-fourth chapters. III. Review of all nations in two sections: the twenty-fifth and twenty-sixth through forty-ninth chapters, with a historical appendix of three sections, (1) the twenty-sixth chapter; (2) the twenty-seventh chapter; (3) the twenty-eighth and twenty-ninth chapters. IV. Two sections picturing the hopes of brighter times, (1) the thirtieth and thirty-first chapters; (2) the thirty-second and thirty-third chapters; and an historical appendix in three sections: (1) Jer 34:1-7; (2) Jer 34:8-22; (3) Jer. 35:1-19. V. The conclusion, in two sections: (1) Jer 36:2; (2) Jer 45:1-5. Subsequently, in Egypt, he added Jer 46:13-26 to the previous prophecy as to Egypt; also the three sections, the thirty-seventh through thirty-ninth chapters; fortieth through forty-third chapters; and forty-fourth chapter. The fifty-second chapter was probably (see Jer 51:64) an appendix from a later hand, taken from Kg2 24:18, &c.; Kg2 25:30. The prophecies against the several foreign nations stand in a different order in the Hebrew from that of the Septuagint; also the prophecies against them in the Hebrew (the forty-sixth through fifty-first chapters) are in the Septuagint placed after Jer 25:14, forming the twenty-sixth and thirty-first chapters; the remainder of the twenty-fifth chapter of the Hebrew is the thirty-second chapter of the Septuagint. Some passages in the Hebrew (Jer 27:19-22; Jer 33:14-26; Jer 39:4-14 Jer 48:45-47) are not found in the Septuagint; the Greek translators must have had a different recension before them; probably an earlier one. The Hebrew is probably the latest and fullest edition from Jeremiah's own hand. See on Jer 25:13. The canonicity of his prophecies is established by quotations of them in the New Testament (see Mat 2:17; Mat 16:14; Heb 8:8-12; on Mat 27:9, see on Introduction to Zechariah); also by the testimony of Ecclesiasticus 49:7, which quotes Jer 1:10; of PHILO, who quotes his word as an \"oracle\"; and of the list of canonical books in MELITO, ORIGEN, JEROME, and the Talmud. \n\n\n\nNext: Jeremiah Chapter 1\n\n","order":24,"numberOfChapters":52,"sha256":"c78e13c74a2800611f22cb60aa103f8a8343344fc49d4e0043f00d5c7e483f21","firstChapterNumber":1,"firstChapterApiLink":"/api/c/jamieson-fausset-brown/JER/1.json","firstChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"JER","chapter":1},"lastChapterNumber":52,"lastChapterApiLink":"/api/c/jamieson-fausset-brown/JER/52.json","lastChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"JER","chapter":52},"totalNumberOfVerses":1164},"chapter":{"number":25,"content":[{"type":"verse","number":3,"content":["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 (Kg2 22:1) 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.\n\n"]},{"type":"verse","number":4,"content":["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.\n\n"]},{"type":"verse","number":5,"content":["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.\" \n\nevery 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.\n\n"]},{"type":"verse","number":6,"content":["He instances one sin, idolatry, as representative of all their sins; as nothing is dearer to God than a pure worship of Himself.\n\n"]},{"type":"verse","number":7,"content":["Though ye provoke Me to anger (Deu 32:21), yet it is not I, but yourselves, whom ye thereby hurt (Pro 8:36; Pro 20:2).\n\n"]},{"type":"verse","number":9,"content":["the north--(see on Jer 1:14-15). The Medes and other northern peoples, confederate with Babylon, are included with the Chaldeans. \n\nmy servant--My agent for punishing (Jer 27:6; Jer 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.\n\n"]},{"type":"verse","number":10,"content":["(Jer 7:34; Rev 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, Exo 11:5; Mat 24:41; in daily use in every house, and therefore forbidden to be taken in pledge, Deu 24:6); no night-light, so universal in the East that the poorest house has it, burning all night. \n\ncandle--lamp (Job 21:17; Job 18:6).\n\n"]},{"type":"verse","number":11,"content":["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 (Lev 26:34-35; Ch2 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 Dan 9:2, Dan 9:24).\n\n"]},{"type":"verse","number":13,"content":["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.\n\n"]},{"type":"verse","number":14,"content":["serve themselves-- (Jer 27:7; Jer 30:8; Jer 34:10). Avail themselves of their services as slaves. \n\nthem 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.\" \n\nrecompense them--namely, the Chaldees and other nations against whom Jeremiah had prophesied (Jer 25:13), as having oppressed the Jews. \n\ntheir deeds--rather, \"deed,\" namely, their bad treatment of the Jews (Jer 50:29; Jer 51:6, Jer 51:24; compare Ch2 36:17).\n\n"]},{"type":"verse","number":15,"content":["wine cup--Compare Jer 13:12-13, as to this image, to express stupefying judgments; also Jer 49:12; Jer 51:7. Jeremiah often embodies the imagery of Isaiah in his prophecies (Lam 4:21; Isa 51:17-22; Rev 16:19; Rev 18:6). The wine cup was not literally given by Jeremiah to the representatives of the different nations; but only in symbolical vision.\n\n"]},{"type":"verse","number":16,"content":["be moved--reel (Nah 3:11).\n\n"]},{"type":"verse","number":18,"content":["Jerusalem--put first: for \"judgment begins at the house of God\"; they being most guilty whose religious privileges are greatest (Pe1 4:17). \n\nkings--Jehoiakim, Jeconiah, and Zedekiah. \n\nas 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.\n\n"]},{"type":"verse","number":19,"content":["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, Jer 46:25).\n\n"]},{"type":"verse","number":20,"content":["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]. See on Jer 50:37; Isa 19:2-3; Isa 20:1; Eze 30:5. The term is first found in Exo 12:38. \n\nUz--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-PetrÃ&brvbra, between the sea and Idumea (Lam 4:21; see Gen 36:20, Gen 36:28). \n\nremnant 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.\n\n"]},{"type":"verse","number":21,"content":["Edom . . . Moab . . . Ammon--joined together, as being related to Israel (see Jer. 48:1-49:39).\n\n"]},{"type":"verse","number":22,"content":["all the kings of Tyrus--the petty kings of the various dependencies of Tyre. \n\nisles--a term including all maritime regions (Psa 72:10).\n\n"]},{"type":"verse","number":23,"content":["Dedan--north of Arabia (Gen 25:3-4). \n\nTema . . . Buz--neighboring tribes north of Arabia (Job 32:2). \n\nall . . . in . . . utmost corners--rather, \"having the hair cut in angles,\" a heathenish custom (see on Jer 9:26).\n\n"]},{"type":"verse","number":24,"content":["mingled people--not in the same sense as in Jer 25:20; the \"motley crowd,\" so called in contempt (compare Jer 49:28, Jer 49:31; Jer 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-PetrÃ&brvbra 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.\n\n"]},{"type":"verse","number":25,"content":["Zimri--perhaps the Zabra mentioned by PTOLEMY between Mecca and Medina. Zimran also, as Dedan, was one of Abraham's sons by Keturah (Gen 25:2). \n\nElam--properly, west of Persia; but used for Persia in general.\n\n"]},{"type":"verse","number":26,"content":["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, Jer 51:57; 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].\n\n"]},{"type":"verse","number":27,"content":["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.\"\n\n"]},{"type":"verse","number":28,"content":["if they refuse to take the cup--No effort of theirs to escape destruction will avail.\n\n"]},{"type":"verse","number":29,"content":["If I spared not Mine elect people on account of sin, much less will I spare you (Eze 9:6; Oba 1:16; Luk 23:31; Pe1 4:17). \n\nbe unpunished--\"be treated as innocent.\"\n\n"]},{"type":"verse","number":30,"content":["roar--image from a destructive lion (Isa 42:13; Joe 3:16). \n\nupon 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\" (Psa 100:3), and thence into heathen lands. \n\nshout . . . tread . . . grapes-- (Jer 48:33; Isa 16:9-10).\n\n"]},{"type":"verse","number":31,"content":["controversy--cause at issue (Mic 6:2). \n\nplead with all flesh-- (Isa 66:16). God shows the whole world that He does what is altogether just in punishing.\n\n"]},{"type":"verse","number":32,"content":["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. \n\nnot be lamented-- (Jer 16:4, Jer 16:6). \n\nneither gathered--to their fathers, in their ancestral tombs (Jer 8:2). \n\ndung-- (Psa 83:10).\n\n"]},{"type":"verse","number":34,"content":["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). \n\nwallow yourselves--Cover yourselves as thickly with ashes, in token of sorrow, as one who rolls in them (Jer 6:26; Eze 27:30) [MAURER]. \n\nprincipal--leaders. The Septuagint translates \"rams,\" carrying out the image (compare Isa 14:9, Margin; Zac 10:3). \n\ndays 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).\" \n\npleasant 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].\n\n"]},{"type":"verse","number":35,"content":["Literally, \"Flight shall fail the shepherds . . . escaping (shall fail) the principal,\" &c. (Amo 2:14). The leaders will be the first objects for slaughter; escape by flight will be out of their power.\n\n"]},{"type":"verse","number":37,"content":["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\").\n\n"]},{"type":"verse","number":38,"content":["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]. \n\nfierceness of . . . oppressor--rather, as the Hebrew, for \"oppressor\" is an adjective feminine, the word \"sword\" is understood, which, in Jer 46:16; Jer 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.\" \n\nhis . . . anger--If the anger of Nebuchadnezzar cannot be evaded, how much less that of God (compare Jer 25:37)!\n\nThe prophecies which gave the offense were those given in detail in the seventh, eighth, and ninth chapters (compare Jer 26:6 here with Jer 7:12, Jer 7:14); and summarily referred to here [MAURER], probably pronounced at one of the great feasts (that of tabernacles, according to USSHER; for the inhabitants of \"all the cities of Judah\" are represented as present, Jer 26:2). See on Jer 7:1.\n\n\n\n\nNext: Jeremiah Chapter 26\n\n"]}],"introduction":"PROPHECY OF THE SEVENTY YEARS CAPTIVITY; AND AFTER THAT THE DESTRUCTION OF BABYLON, AND OF ALL THE NATIONS THAT OPPRESSED THE JEWS. (Jer. 25:1-38)\n\nfourth year of Jehoiakim--called the third year in Dan 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.\n\n"},"thisChapterLink":"/api/c/jamieson-fausset-brown/JER/25.json","thisChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"JER","chapter":25},"nextChapterApiLink":"/api/c/jamieson-fausset-brown/JER/26.json","nextChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"JER","chapter":26},"previousChapterApiLink":"/api/c/jamieson-fausset-brown/JER/24.json","previousChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"JER","chapter":24},"numberOfVerses":31}