B. C. 629. of God, that sentence against the Jews for their idolatries, which the northern nations would speedily execute. (Notes, 4:11-13, v. 12. 2 Kings 25:6,7.)-Have forsaken me, &c.] Notes, 2:10-13. 44:2--23. 2 Kings 17:7-11. 21:9-13. 23:26,27. V. 17--19. (Marg. Ref. p, q.) God commands the 'prophet instantly to undertake the 'office he designed him for, and to discharge it 'with courage and presence of mind. ... The 'Hebrew word is the same in both parts of the 'sentence, which may literally be rendered "thus, "Be not confounded at their faces, 'lest I confound thee before them." ... They 'shall no more be able to prevail against thee, 'than they could against an impregnable wall 'or fortress.' Lowth.-The Lord thus called on his servant to expect the most violent opposition, from the kings and all the most powerful persons in the land; that he might understand the nature of the service, and be prepared accordingly: (Marg. Ref. u, x.) but such express promises of protection, support, and deliverance were added, as were fully sufficient for his encouragement. (Notes, 6-8. Matt. 10:16-18,23. 28:19,20, v. 20. Luke 14:25-33. John 15:17-21. 16:31-33, v. 33. Acts 18:911. 23:11. 2 Tim. 3:10--12. 4:16-18.) He seems, however, afterwards on some occasions, to have greatly lost sight both of the warnings and the promises. (Notes, 15:19-21. 17:15-18. 20:10--18.) Lest I, &c. (17) "Be not thou afraid of them, lest I should suffer thee to be crushed before them." There is no 'threat implied here.... "The particle points out the danger which 'might possibly alarm the prophet's fears, that 'of being overborne by the opposition he was 'likely to meet with. He therefore receives 'special assurances of God's immediate pro'tection and support.' Blayney. PRACTICAL OBSERVATIONS. V. 1-10. In (Note, John 15:12—16.) his ministers. general, young persons are not so proper for the discharge of this sacred office, in important stations and difficult times, as their seniors; and a modest diffidence arising from conscious unworthiness and inability, is a more favorable token, than self-confidence and a hasty eager ness to be employed. (Note, 1 Tim. 3:6.) Yet the Lord may please to call one, who is a child in years and experience, and apparently of inferior endowments: in this case he will surely make it evident that it is his call; he will over-rule all objections, and remove all impediments; he will encourage his servant against dejection, as arising from the concurring influence of humility, and weakness of faith; and also against the fear of man: and he will bear him out in all to which he commissions him; he wil! “give him a mouth and wisdom, which all his adversaries shall not be able to gainsay or resist;" and will be with him in every work, in which he engages according to the instructions given him.--Whatever the wise men and politicians of the world may suppose or devise, the safety of kingdoms is decided, according to the purpose and word of God; and it greatly depends on the reception which is given to his faithful ministers. When their labors are unsuccessful, and their "prayers return into their own bosom:" and when they are persecuted, injured, and driven away, nations ripen apace for judgments "to root up and destroy" them. But when they are protected and prospered, when their prayers are answered, and the number of true believers is greatly increased; there will be more and more, by their prayers, examples, and exertions, to check the progress of impiety and iniquity; and thus faithful ministers are useful "to build, and to plant;" and to prolong the external prosperity of the community, as well as to promote the salvation of souls. V. 11-19. If we would speak in the name of God with The Lord raises up and qualifies proper in- propriety, decision, holy fortitude, and meekstruments for his work, in every age and cir- ness, we must observe attentively his word cumstance of his Church: and when their and works, and study his providence as well labors fail to reform degenerate nations, they as his precepts; this will bring us acquainted prove useful to individuals, and leave others with "the signs of the times," and direct our without excuse.--He, who formed us in the labors and prayers: (1 Chr. 12:32.-Note, Matt. womb, knew before-hand for what services or 16-1-4.) and though our services are all impurposes he intended us: and if we desire to perfect and defiled; yet God will graciously serve him, he will qualify us for all which he shew his approbation of all which we do well, has for us to do or suffer in this world, and according to our measure: and we should thus carry us through it. But except he "sanctify" candidly accept of the well-meant services of us by his new creating Spirit, we shall neither each other.-The destruction of the wicked, be fit for his holy service on earth, nor his holy and the salvation of the righteous, are ripening happiness in heaven. This is a most invaluable apace: in both respects the Lord will "hasten mercy, whenever it is vouchsafed; but the his word to perform it." (Notes, Rom. 13:11 earlier in life, the happier for us and for oth-||-14, v. 11,12. 2 Pet. 2:1–3, v. 3.) This miners: and as the Lord sometimes sanctifies even infants, parents may be encouraged to pray for this blessing on their offspring, even from their conception in the womb.--He, who gives grace, can alone efficaciously ordain men to be isters must boldly declare, according to all which God commands them. They should therefore gird up their loins, and without delay address themselves to their work: they ought to expect enmity and opposition from CHAP. II. God reminds Judah and Israel of his former kindnesses; and expos tulates with them on their ungrateful, unreasonable, and unex ampled apostacies and idolatries, 1-13. Their calamities and 3 Israel was holiness unto the LORD, the first-fruits of his increase: all devour him shall offend; evil shall come upon them, saith the LORD. that 4 Hear ye the word of the LORD, O originate from their crimes, 14-19. Their conduct is a breach of solemn engagements; degeneracy from their pious ancestors; undeniable, and inexcusable; the effect of impetuous lusts, and desperately persisted in, 20-30. It is connected with folly and wearying labor, murder and persecution, useless self-justi-house of Jacob, and all the families of fication, and continual changes from one false confidence to the house of Israel. another, 31-37. 2 Go, and cry in the ears of Jerusalem, saying, Thus saith the LORD; I remember *thee, the kindness of thy youth, the lover of thine espousals, when thou wentest after me in the wilderness, in a land that m 5 Thus saith the LORD, 'What iniquity have your fathers found in me, that they are gone far from me, and have "walked after vanity, and are become vain? Ex. 19:5,6. Deut. 7:6. 14:2. | 24-26. Is. 51:1-4. Hos. 4. 26:19. Zech. 14:20,21. Eph. 1. Mic. 6:1. 1:4. 1 Pet. 2:9. k 31:1. 33:24. 6:2,3. & Ex. 22:29. 23:16. Num. 18:1 31. Is. 5:3,4. 43:22,23. Mic. e 6. Deut 2:7. 8:2,15,16. Neh.i 5:21. 7:2. 13:15. 19:3. 34:4. 44: m 12:2. Is. 29:13. Ez. 11:15. numbers, whose sins they reprove and whose lions and provocations, yet they did not utterly doom they denounce: but they need not be dis- renounce his worship, and pertinaciously set mayed at their stout, frowning, or menacing up open_idolatry, as they did in after ages. countenances; and they must not yield to un- (Notes, Ex. 15:1-21. 24:) So that, in some believing fears of man, lest the Lord should sense, Israel might then be called "holiness to put them to shame before their enemies, and the LORD," his worshippers, and the first-fruits employ others to carry his messages. He will of that harvest of believers, which he intended protect such as simply follow and trust in him, afterwards to reap from among men: and, conagainst every assault of the wicked, as far as sidering the nation as immediately dedicated is good for them: he can make the feeblest to him, he openly shewed, that he was deeply and most timid, firm and immoveable as "an offended with all those who attempted to iniron pillar," and secure as a city defended by jure them, and would punish them for sacrile"brazen walls," though whole nations should giously presuming to devour his portion. Yet combine against them. We should then pray JEHOVAH's mercy and kindness to Israel, in for fortitude and constancy in every tempta- thus taking them for his people and entering tion; and that these may be connected with into covenant with them seems rather to have prudence, meekness, humility, love, and a will- been intended. ""I have called to mind in thy ingness to recede from every personal interest behalf the kindness shewn thee in thy youth, or inclination; whilst nothing must be allowed the love of thy espousals."... The kindness to move us from our place and duty. (Note, 'was all shewn on the part of God, and was Rom. 15:1-3.) If men do not prevail against 'perfectly gratuitous, as the word on properly us, to render us unfaithful, negligent, or an- signifies; and it was his affection for them, gry; they cannot greatly hurt us, however they 'and not theirs for him, that led him to espouse inay fight against us. But as there is no re- 'them, that is, to engage in a special contract spect of persons with God; and kings, princes, 'with them to be their God, and to take them and even priests, often need reproof and ad- for his peculiar people. And thus the words monition, as much, nay far more, than others: are explained in the margin of our ancient so they, who are called to this most arduous English Bible (1583 folio) to be 'that grace and and perilous service will need, and may ex-favor, which I shewed thee from the beginpect, peculiar supports, encouragement, andning, when I did first choose thee to be my protection; that "as their day is, so may their "people, and married thee to myself." Blaystrength be." NOTES. ney. (Notes, Ex. 19:5,6. Deut. 7:6-8. 9:4-6. Ez. 16:2-14. 20:5-26.)--The last clauses should be rendered, "did offend... evil did come upon them;" referring to the judgments which had been executed on Egypt, Amalek, and other nations, who opposed or assaulted Israel. (Notes, Ex. 14: 17:8-16. Num. 21:1Ps. 105:8-36.) V. 4. The prophet's personal ministry was confined to Judah; and most of the ten tribes had been previously carried captive, and dispersed in foreign countries: yet in this, and many other places, he addresses all the descendants of Jacob. For in various ways, in that or future ages, numbers of the favored nation would read and profit by his instruc. tions. (Marg. Ref. k.-Notes, 31:1,2.) CHAP. II. V. 2, 3. Jeremiah, now about to open his public ministry, was ordered to "cry in the ears of Jerusalem:" to proclaim his message in the most public places of the city; (Prov. 1:20,21. 8:1-3.) and to assure the inhab-3. itants, that the Lord remembered the nation of Israel, and those events, which had taken place from the calling of Abraham, to the departure of his posterity out of Egypt, which might be called the youth of the nation; and the solemn transactions that had taken place at mount Sinai, which were as their espousals to God. "The kindness of" Israel's "youth, and the love of their espousals," may signify Israel's professed love and zeal for him and his worship. They readily followed the Lord out of Egypt, and on the banks of the Red Sea they sang his praises: they cheerfully and unreservedly acceded to the covenant of Sinai: and though they were guilty of many rebel-it. V. 5. After all that the Lord had done for Israel, and all their professed attachment to his worship, they actually apostatized from him: and they could have no excuse for this conduct, unless he had given them cause for Could they then bring any charge against 6 Neither said they, P Where is the LORD, that brought us up out of the land of Egypt, that led us through the wilderness, through a land of deserts and of pits, through a land of drought, and of the shadow of death, through a land that no man passed through, and where no man dwelt? 7 And I brought you into a plentiful country, to eat the fruit thereof and the goodness thereof; but when ye entered ye defiled my land, and made mine heritage an abomination. Ez. Num. 35:33,34. Deut. 21:23. v 6. 5:31. 8:10,11. 23:9-15. 1 x 8:8,9. Deut. 33:10. Mal. 2: y 10:21. 12:10. 23:1,2. z 23:13. 1 Kings 18:19,22,40. 2 him? Had their fathers ever found him unfaithful to his engagements, or oppressive in his government? Had he exacted unreasonable services, or inflicted unjust or immoderate punishments? Could they find fault with his precepts, ordinances, or providential dispensations? (Notes, 31,32. Is. 5:3,4. 43:22-25. Mic. 6:1-5.) If they could not, why had they gone far from him, to follow vain and worthless idols, and so to become as vain and worthless as they? (Marg. Ref.-Notes, Ps. 115:8. Is. 44:12-18.) 12 Be astonished, O ye heavens, at this, and be horribly afraid, be ye very desolate, saith the LORD. 13 For my people have committed two evils; they have forsaken me," the Fountain of living waters, and hewed them a 11. 7:8. 1 Sam. 12:21. 1s. 30: d Gen. 10.4,5. Num. 24:24. e Gen. 25:13. f 18:13,14. Judg. 19:30. 1 Cor. 5:1. g 5. Mic. 4:5. 1 Pet. 1:18. 1 Cor. 8:4. i Deut. 33:29. Ps. 3:3. 106:20. Deut. 32:1. Is. 1:2. Mic. 6:2. Matt. 27:45, 50-53. 1k 31,32, 4:22. 5:26,31. Ps. 81 11-13. Is. 1.3. 5:13. 63:8. Mic. 2:8. 6:3. 1 17,19. 1:16. 15:6. 13. 1 Sam. 12:10. Judg. 10: m 17:13. 18.14. Ps. 36:9. John 4:14. 7:37-39. Rev. 21.6. 22: 1,17. pound the scriptures, did not understand them. (Note, Ezra 7:6-10.) The pastors, or rulers, civil and ecclesiastical, led the people into rebellion by example and influence: (Notes, 5:30, 31. Is. 56:9–12.) and even the prophets, or extraordinary teachers, who professed to be divinely inspired, taught the people to commit idolatry. (Notes, 23:9-32. Ez. 13:1-16. 14:911. 22:24-28. Mic. 3:8-12.) This concurrence of all orders in wickedness provoked God, to plead with, to judge, convict, condemn, and punish the nation, and their remote posterity; V. 6. 'God's sustaining such a vast multi-who would be induced, in the natural course 'tude, in a barren desert, was an amazing in- of things, to imbibe the corrupt principles, and 'stance of his almighty power, and his good-copy the bad examples, of their progenitors. 'ness, and care over his people. Deut. 8:16. 32: (Marg. Ref.-Note, Ex. 20:5.) '16.' Lowth. (Marg. Ref.—Note, Deut. 32:10.)—| Of deserts.] Or, of waste, uncultivated lands, without proprietor, or inhabitant, or road for travellers. Of pits.] Or a pit, a land, into 'which when they were once entered, they were fairly shut up as in a pit.' Blayney. (Note, Num. 14:27-30.)-Shadow, &c.] (Notes, Job 10:18-22, vv. 21,22. Ps. 23:4.) A solitary waste, such as continually reminded the people of death, or threatened them with it; and which proved the grave of almost all that generation; and in which they seemed shut up, as in a pit: yet through this hitherto untrodden desert the Lord had led Israel. V. 10-12. The Greeks, Romans, Arabians, and other inhabitants of the western or eastern regions, adhered tenaciously to the gods and religion of their fathers: though their idols were helpless and worthless, they would not change them; which would appear, in proportion as the fact should be investigated. Yet Israel, whose peculiar glory and happiness it was, to worship the self-existent, all-sufficient, eternal, and most holy and glorious JEHOVAH, the Creator of heaven and earth, were ready at all times to change their God and religion, for dumb idols and abominable superstitions, which tended to their disgrace and ruin! Well V. 7. The Hebrew reads "into the land of indeed might "the heavens be astonished" at Carmel," which was so plentiful a part of Ju- this senseless and hateful ingratitude, and ap'dea, that the word came to signify a fruitful pear as in a horrible consternation, and with'place in general. See Is. 10:18. 29:17. 32:15.' draw their light, in token of grief, and abhorLowth. Ye defiled, &c.] (Notes, Lev. 18:24-30.|| rence of such enormous guilt. (Matt. 27:45.) Num. 35:31-34. Ps. 106:35-38. Ez. 16:15--Such rhetorical apostrophes to heaven and 22. 20:27-29.) V. 8, 9. The priests, whose office it was to 'instruct others in their duty, were ignorant or regardless of it themselves: and this was the 'principal reason of that degeneracy of man'ners which prevailed among the people.' Lowth.-The Scribes, who undertook to ex-|| 'earth import the unusualness, and likewise the indignity of the things spoken of; imply'ing them to be such, that if inen take no no'tice of them, the elements themselves will tes'tify against such practices. Comp. Is. 1:2. Mic. 1:2, 6:2. Job 20:27. Lowth. (Notes, Deut. 32:1 Luke 19:28—40, v. 40.) 17 Hast thou not procured this unto, thyself, in that thou hast forsaken the LORD thy God, when he led thee by the way? 18 And now, b what hast thou to do in 20 For of old time I have broken thy yoke, and burst thy bands; and thou saidst, I will not transgress; when 'upon every high hill, and under every green tree, thou wanderest, playing the harlot. m n 11,26,27. Ps. 115:4-8. 146:, u 46: 14,19. Is. 19:13. Ez. 30: 21 Yet "I have planted thee a noble x 43:7-9. 44:1. 46:14. Tahpan-vine, 3.4. Ec. 1:2,14. 2:11,21,26. 13,16. 4:4. 12.8. Is. 44:9-20. 46:6,7 55:2 2 Pet. 2:17. © Ex. 4:22. Is. 50:1. Heb. become a spoil? q 5:6. 25.30. 50:17. Judg. 14:5. Job 4.10.11. Is. 5:29. Hos. 5.14. 11:10. 13:7,8. Am. 3:4,8, 12. Nah. 2:11,12. Heb. gave out their voice. r See on Is. 1:7. 24:1.-Ez. 5:14. $47.9 11. 26:9. 33:10. 34:22. 44: 22 Is. 5.9.6.11. Zeph. 1:18. 2:5. 3.6. t 2 Kings 18:21. 23:33. Is. 30: 1-6. 31:1-3. hes. c Josh. 13.3. wholly a right seed: how then art d 2 Kings 16:7-9. 2 Chr. 28: e 17. Prov. 1:31. 5:22. Is. 3:9. Hos. f 3:6-8,11-14. 5:6. 8:5. g 4:18. Job 20:11-16. Am. 8: h 5:22. 36:23,24. Ps. 36:1. Rom. i 30:0. Ex. 3:8. Lev. 26:13. k Ex. 19:2. 24:3. Deut. 5:27. 1 26:17. Josh. 24:16-24. Or, serve. 3:6. Deut. 12:2. 1 Kings 12: 32. Ps. 78:58. Is. 57.5-7. Ez. 16:24,25,31. 20.28. m 3:1,6-8. Ex. 34:14,15. Ez. 16:15,16,28,41. 23:5. Hos. 2: 5. 3:3. n Ex. 15:17. Ps. 44:2. 80:8, Is 5:1,2. 60:21. 61:3. Matt. 21:33 Mark 12:1. Luke 20:9. John 15:1. o Gen. 18:19. 26:3-5. 32:28. Deut. 4:37. Josh. 24:31. Ps. 105:6. Is. 41:8. eternal concerns. (Notes, 14-19,25-30. 18:13 V. 13. Every expression in this verse tends to aggravate the folly and guilt of Israel. They-17.) were the people of JEHOVAH, to whom his V. 14-19. The prophet seems here to allude special favors had been shewn, to whom his to the case of the ten tribes. Was Israel born laws and oracles had been given, among whom a slave in the family of some idolater? if not, his wonderful works had been wrought, and why was he spoiled by the gentiles, and reto whom his manifested presence was vouch-duced to the basest bondage? (Note, Is. 50:1safed. Even this people had forsaken their 3, v. 1.) The Assyrian princes, like young liGod, who is indeed "the Fountain of living ons, had roared and prevailed against him, waters," the sum of all excellency and the and desolated his land: and the inhabitants of source of all felicity; who communicates from Noph and Tahapanes, cities of Egypt, had his infinite fulness life and blessedness to his destroyed his glory and strength. Yet this creatures: even to sinners who come to him in may be a prophetic intimation of the death of his appointed way; affording them freely what- Josiah, when engaged against Pharaoh-necho ever is necessary for acceptance, sanctifica- king of Egypt, and of the dethroning and caption, and eternal salvation, and every thing tivity of Jehoahaz by the same prince. (Notes, conducive to their present comfort and securi- 2 Kings 23:29,30. 24:1-7. 2 Chr. 35:20-27.) ty. (Notes, 17:12,13. Ps. 36:5-9. Rev. 7:13-17, The Israelites had brought all these calamiv. 17. 21:5–8, v. 6. 22:1,16,17, v. 17.) To this ties upon themselves, by apostatizing from Fountain of living waters Israel had free and God, and departing from the way in which he unrestricted access, by means of their ordi- led them. And what business had they in nances, and the promises made to them of a Egypt, or in Assyria? Did they still prefer Savior who was to come; from this Fountain the waters of Sihor, (that is, the Nile,) or those they might draw the waters of life by faith of Euphrates, to "the Fountain of living waand prayer, whenever they would. (Note, Is. ters?" (Notes, 13. Is. 23:3. 27:12,13.) Could' 12:1-3, v. 3.) They had always found it full such carnal confidences, and idolatrous conand overflowing: and yet they had been so nexions, tend more to their good, than a simfoolish and ungrateful as to forsake it! Nay, ple dependence on God, and devotedness to as if this evil had not been sufficient, they had him? They would therefore find these revolts committed another also: they could not be from him to be the sources of misery: for by satisfied without an object of worship, though giving strangers admission among them, they they renounced JEHOVAH; and therefore they brought themselves into a dependence on endeavored to form gods and a religion for them, which ended in their ruin: and they themselves: and thus, with much labor, they were thus taught, that to sin against God was hewed out cisterns, which they preferred to a bitter, as well as an evil thing, as destructive "the Fountain of living waters;" though at of their comfort, as contrary to their duty; and best they could hold but little, and would soon that he was more to be feared than their be emptied: nay, the water in them must needs strongest enemies. (Marg. Ref. c-h.) “The be turbid and unwholesome; and therefore miseries that your own sins have brought they multiplied them to supply, if possible, 'upon you, are a sufficient instruction to you, this defect. But indeed their cisterns, when to break off your evil courses, and to return completed, were "broken cisterns, that could to God by a sincere repentance.' Lowth.— hold no water:" their idols could do them no Broken the crown, &c. (16) Marg.-Note, Deut. good, either in respect of their temporal or || 33:20,21. V. 20, 21. In old times God had broken the Egyptian yoke from off his people, and they engaged by covenant to renounce idolatry and adhere to his worship: (Notes, Ex. 24:3-11. Josh. 24:15—26.) but they soon brake this solemn covenant, which was as the marriagecompact; and they were guilty of spiritual adultery with every abominable idol, in the high places and groves. (Marg. Ref. 1, m.Notes, Ez. 16:9-22.) Yet, in the choice of Abraham, and the patriarchs of their nation, God had "planted them a noble vine, wholly a right seed," as good a stock as could possibly be procured of the human species: and under Joshua, he had planted them in the land, after they had been very much purified from idolatry, and were an excellent race of men: yet, notwithstanding all their advantages, they were most inexcusably degenerated, and were become like the wild vine, that bears poisonous berries instead of grapes. (Notes, Deut. 32: 32,33. Josh. 22:34. Is. 5:2-7.) I will not transgress. (20) The Hebrew text reads, "I will rot serve;" but the margin, as in our version. In the former rendering the sense is, that the conduct of Israel implied a determined purpose of not serving God. (Note, Ps. 36:1.)—A noble vine. (21) “A vine of Sorek." 18. 5:2. Heb. brew to KUOLO Rodo,' (the "lords many,") 1 Cor. 8:5. whom St. Paul mentions as the inferior 'deities of the heathen.' Lowth. This, and nothing better, can the papists urge in excuse of their manifest idolatry, in worshipping saints and angels. (Note, 1 Cor. 8:4-6.)-The valley, perhaps that of the son of Hinnom, where the Jews caused their children to pass through the fire, (Notes, 7:31. Is. 57:3-6.) was still marked with their footsteps, and the vestiges of their idolatry: and when freed from restraint, they were as eager to return to their former practices, as the swift dromedary to traverse the plain; and as ready to multiply their idolatries, as she is to run to and fro in every direction. Nay, they were like the wild ass, when she snuffs up the wind in her eager desire to find out the male, and cannot be restrained from her pursuit.—In that case, those who sought her would not weary themselves, but would wait till she was heavy with young, and then they would find her. Thus the Jews were greedily determined upon their idolatries, and often for the sake of those licentious practices with which they were attended: and nothing could restrain them, till they experienced the painful effects of their conduct, in the divine judgments executed upon them. (Marg. Ref Nitre. (22) Not the same that we call nitre, or saltpetre, but a native salt of a different kind, distinguished among naturalists, by the name of natrum, or the nitre of the ancients. 'It is found in abundance in Egypt, and in many parts of Asia, where it is called soapearth, because it is dissolved in water, and used like soap in washing.' Blayney. (Note, Prov. 25:20.)-Marked.] Notes, Deut. 32:34,35. Job 14:16-22, v. 17. V. 22-24. The Jews could not conceal or excuse their guilt, by any palliations or evasions: the labors of their reforming princes and prophets could not purge away their deep stains: they were so marked before God, that no means could be devised of washing them out. (Notes, Job 9:25-35, vv. 29–31.) Though 'thou use all the purifications and ceremonies 'of the law, thou canst not escape punishment; 'except thou turn to me by faith and repent'ance. And yet they presumptuously pleaded, V. 25. 'Do not wear out thy shoes or santhat they were not polluted, and had not gone 'dals, and expose thyself to thirst and weariafter idols! For a short space, they sometimes 'ness, in undertaking long journeys, to make were restrained, by their pious kings, from the 'new alliances with idolaters.' Lowth. Or the open practice of gross idolatry; but their hearts consequences of the idolatries and iniquities, were bent upon it, and they speedily rushed if persisted in, may be intended. (Deut. 28:48. into it again. The Jews, it seems, had found Notes, Deut. 29:19,20. Is. 20:2-4.)-But they out distinctions, whereby to reconcile the said, "There is no hope." (Notes, 18:11,12. Is. "worship of the true God with those religious 57:9,10.) The case is desperate, meaning, that 'rites, which they paid to the deities of the there was no hope of safety, except in heathen heathen, called here "Baalim." These, they alliances, or in idolatry; or no hope of mercy pretended, were only inferior demons or spir- from God and deliverance from distress; or no its, or the souls of men departed; and might be hope of getting the better of their headstrong 'worshipped in subordination to the supreme inclinations. And therefore, as "they had lov 'God. The word Baalim answers in the He-led strangers," and strange gods, they were de |