Jeremiah 17:3,4 - Joseph Benson’s Commentary on the Old and New Testaments

O my mountain in the field By this expression the prophet is thought, by many interpreters, to intend the temple, which stood on a mountain, called elsewhere, the mountain of the Lord's house, (Isaiah 2:2,) and the holy mountain. And this, as being the principal part of Jerusalem, is understood as being put, by way of synecdoche, for the whole city. Michaelis paraphrases it thus: “O Jerusalem, which hast long been situate on my chosen mountain, and surrounded by a most fertile country, the land of Canaan.” But Cocceius thinks that the Jewish people are hereby enigmatically compared with the rest of the world, as a mountain situated in the midst of a level plain, and distinguished with a glory which did not belong to the world in general. And it must be acknowledged that nations and princes of great power and eminence are often figuratively called mountains, in regard to their strength and elevation: see Jeremiah 51:25; Isaiah 41:15; Zechariah 4:7. Judah, therefore, in general, as well as Jerusalem in particular, may be here styled God's mountain, as having been chosen by him, and thereby raised to a degree of elevation above all other people: see a confirmation of this interpretation, Jeremiah 31:23. I will give thy substance, and all thy treasures, to the spoil Both the products of the country, and the stores of the city, shall be seized by the Chaldeans. Justly are men stripped of that with which they have served their idols, and which has been made the food and fuel of their lusts. And thy high places for sin You have worshipped your idols on the high places, and now they shall be given for a spoil; in all your borders See note on Jeremiah 15:13. Observe, reader, what we make an occasion of sin, God will make a matter of spoil; for what comfort can we expect in that wherewith God is dishonoured? And thou, even thyself, shalt discontinue from thy heritage Shalt intermit the occupation of thy land, as the word שׁמשׂ, here used, signifies, Exodus 23:11. The prophet undoubtedly alludes to the seventh year of release, enjoined by Moses, Deuteronomy 15:1, which law the Jews had a long time neglected out of covetousness, and refused to observe, even after a solemn engagement to the contrary, Jeremiah 34:8, &c. So here the passage implies, that since they would not release their land nor their servants in the sabbatical years, as God had enjoined them, he would dispossess them of the inheritance which he had given them, and the land shall enjoy her sabbaths, according to the prescription of the law: see Leviticus 26:34. And I will cause thee to serve thine enemies in the land which thou knowest not As a punishment for thy compelling thy servants to serve thee in thy own land, when I enjoined thee to set them at liberty. For ye have kindled a fire in mine anger, &c. By your idolatries and other sins you have increased my wrath to such a fire that it shall burn for a long time in terrible judgments upon you in this world, and shall burn all such as remain impenitent for ever, in the world to come.