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Rightly then does Jeremiah begin by saying, that this word was given to him. By using the plural number in the second verse, he no doubt shews that he had a few assistants remaining, whom God addressed in connection with him, that they might unite together in delivering his message. For though there were very few good men, yet Jeremiah was not wholly deprived of colleagues, who assented to and confirmed his doctrine. Baruch was one of them, and there were a few like him. These, then, God addresses in the second verse, when he says, Hear ye the words of this coveant, and say ye (30) to the men of Judah and to the citizens of Jerusalem Jeremiah indeed knew, and also those who were with him, that they brought forward nothing but what was in the law: but however conscious they were of their own sincerity, and could testify before God and his angels that they drew nothing from puddles but from a pure fountain, yet God intended to strengthen them against the contumacy of the people; for they had this objection ready at hand, “ indeed boast that whatever it pleases you to bring forward, is the word of God; but this we deny.” Since then the prophets had to undergo such a contest, it seemed good to God to strengthen their hands, that they might first be themselves assured, and then become fit and bold witnesses of his truth to others, having good authority, as it was derived from the law itself, and not from the devices of men.
And we see to whom God intended this to be proclaimed, even to the men of Judah and to the citizens of Jerusalem The ten tribes, as it has elsewhere appeared, were now driven into exile; and here was the flower, as it were, of the chosen people; and having survived so many calamities, they thought that they had been preserved by Divine power, because religion and God’ worship prevailed among them. Thus they were inebriated with false notions and self — flatteries. Hence the Prophet, and those who were with him, are expressly bidden to declare, what we shall hereafter notice, to the citizens of Jerusalem and to the inhabitants of the land who remained, and thought that they were the chosen of God and would continue safe, even if all others were to perish.
(30) So the Vulgate and the Targum, but the Septuagint, the Syriac, and Arabic, have the verb in the singular number, “ thou shalt say.”
The ם at the end of the verb may be rendered “” so Blayney regards it. We may consider the end of this verse and the following as parenthetic; otherwise the particle “” seems singular. It will thus appear to be “ covenant which I commanded your fathers.” Still the whole passage seems not to run well. I am disposed to render הזאת, “ these,” and to put a part in a parenthesis, thus, —
2.Hear ye the words of the covenant, even these, (and thou shalt speak them to every man of Judah and to the inhabitants of Jerusalem,
3.and thou shalt say to them, Thus saith Jehovah, the God of Israel,)
4.“ is the man who hearkens not to the words of the covenant, even these, which I commanded your fathers in the day I brought them up from the land of Egypt, from the iron furnace, saying, “ to my voice, and do ye according to all that I shall command thee; and ye shall be to me a people,
5.and I shall be to you a God; that I may confirm the oath which I have sworn to your fathers, to give them a land flowing with milk and honey, as it is this day.” — And I answered and said, Amen, O Jehovah.
— Ed.