Jeremiah 17
Tap any word to open its Greek or Hebrew word and Strong’s lexicon entry right here, and any name to open its Bible Dictionary entry. Read this chapter with JFB commentary · Search the Bible
THY WORD IS TRUTH
The Law
History
Poetry & Wisdom
The Prophets
The Gospels & Acts
The Letters
Prophecy
“Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.” — John 5:39
Jeremiah 17
The Sin of Judah Written with a Pen of Iron
1The sin of Judah is written with a pen of iron, and with the point of a diamond: it is graven upon the table of their heart, and upon the horns of your altars;
The Pulpit Commentary
The sin of Judah, etc. "Judah's sin" is not merely their tendency to sin, but their sinful practices—their idolatry. This is said to be graven upon the table of their heart, for it is no mere form, but carried on with passionate earnestness, and as indelible as if engraved with an iron pen. How unlike, however, is this record to that of which the same expression is used in Job_19:24! With the point of a diamond; or, with a point of adamant (harder than flint, as Eze_3:9 says). Fragments of adamant, says Pliny ('Hist. Nat.,' 37.15), are sought out by engravers and enclosed in iron; they easily overcome every hardness. Upon the horns of your altars. First of all, what altars are referred to? Those erected for the worship of idols or the two in the temple of Jehovah, which had been defiled by idolatry? And why is the sin of Judah said to be engraved upon the horns of the altars? Probably because the "horns," i.e. the projections at the four upper corners (Exo_28:2) were smeared with the blood of the victims. The direction in Exo_29:12 and Le Exo_4:7 was doubtless not peculiar to the ritual of the Law.
The sin of Judah, etc. "Judah's sin" is not merely their tendency to sin, but their sinful practices—their idolatry. This is said to be graven upon the table of their heart, for it is no mere form, but carried on with passionate earnestness, and as indelible as if engraved with an iron pen. How unlike, however, is this record to that of which the same expression is used in Job_19:24! With the point of a diamond; or, with a point of adamant (harder than flint, as Eze_3:9 says). Fragments of adamant, says Pliny ('Hist. Nat.,' 37.15), are sought out by engravers and enclosed in iron; they easily overcome every hardness. Upon the horns of your altars. First of all, what altars are referred to? Those erected for the worship of idols or the two in the temple of Jehovah, which had been defiled by idolatry? And why is the sin of Judah said to be engraved upon the horns of the altars? Probably because the "horns," i.e. the projections at the four upper corners (Exo_28:2) were smeared with the blood of the victims. The direction in Exo_29:12 and Le Exo_4:7 was doubtless not peculiar to the ritual of the Law.
2Whilst their children remember their altars and their groves by the green trees upon the high hills.
Jamieson-Fausset-Brown
CHAPTER 17
Jr 17:1-27. The Jews' Inveterate Love of Idolatry.
The the Septuagint omits the first four verses, but other Greek versions have them.
1. The first of the four clauses relates to the third, the second to the fourth, by alternate parallelism. The sense is: They are as keen after idols as if their propensity was "graven with an iron pen (Job 19:24) on their hearts," or as if it were sanctioned by a law "inscribed with a diamond point" on their altars. The names of their gods used to be written on "the horns of the altars" (Ac 17:23). As the clause "on their hearts" refers to their inward propensity, so "on ... altars," the outward exhibition of it. Others refer "on the horns of ... altars" to their staining them with the blood of victims, in imitation of the Levitical precept (Ex 29:12; Le 4:7, 18), but "written ... graven," would thus be inappropriate.
table of ... heart--which God intended to be inscribed very differently, namely, with His truths (Pr 3:3; 2Co 3:3).
your--Though "their" preceded, He directly addresses them to charge the guilt home to them in particular.
2. children remember--Instead of forsaking the idolatries of their fathers, they keep them up (Jr 7:18). This is given as proof that their sin is "graven upon ... altars" (Jr 17:1), that is, is not merely temporary. They corrupt their posterity after them. Castalio less probably translates, "They remember their altars as (fondly as) they do their children."
groves--rather, "images of Astarte," the goddess of the heavenly hosts, represented as a sacred tree, such as is seen in the Assyrian sculptures (2Ki 21:7; 2Ch 24:18). "Image of the grove." The Hebrew for "grove" is Asherah, that is, Assarak, Astarte, or Ashtaroth.
by the green trees--that is, near them: the sacred trees (idol symbols) of Astarte being placed in the midst of natural trees: "green trees" is thus distinguished from "groves," artificial trees. Henderson, to avoid taking the same Hebrew particle in the same sentence differently, "by ... upon" translates "images of Astarte on the green trees." But it is not probable that images, in the form of a sacred tree, should be hung on trees, rather than near them.
CHAPTER 17
Jr 17:1-27. The Jews' Inveterate Love of Idolatry.
The the Septuagint omits the first four verses, but other Greek versions have them.
1. The first of the four clauses relates to the third, the second to the fourth, by alternate parallelism. The sense is: They are as keen after idols as if their propensity was "graven with an iron pen (Job 19:24) on their hearts," or as if it were sanctioned by a law "inscribed with a diamond point" on their altars. The names of their gods used to be written on "the horns of the altars" (Ac 17:23). As the clause "on their hearts" refers to their inward propensity, so "on ... altars," the outward exhibition of it. Others refer "on the horns of ... altars" to their staining them with the blood of victims, in imitation of the Levitical precept (Ex 29:12; Le 4:7, 18), but "written ... graven," would thus be inappropriate.
table of ... heart--which God intended to be inscribed very differently, namely, with His truths (Pr 3:3; 2Co 3:3).
your--Though "their" preceded, He directly addresses them to charge the guilt home to them in particular.
2. children remember--Instead of forsaking the idolatries of their fathers, they keep them up (Jr 7:18). This is given as proof that their sin is "graven upon ... altars" (Jr 17:1), that is, is not merely temporary. They corrupt their posterity after them. Castalio less probably translates, "They remember their altars as (fondly as) they do their children."
groves--rather, "images of Astarte," the goddess of the heavenly hosts, represented as a sacred tree, such as is seen in the Assyrian sculptures (2Ki 21:7; 2Ch 24:18). "Image of the grove." The Hebrew for "grove" is Asherah, that is, Assarak, Astarte, or Ashtaroth.
by the green trees--that is, near them: the sacred trees (idol symbols) of Astarte being placed in the midst of natural trees: "green trees" is thus distinguished from "groves," artificial trees. Henderson, to avoid taking the same Hebrew particle in the same sentence differently, "by ... upon" translates "images of Astarte on the green trees." But it is not probable that images, in the form of a sacred tree, should be hung on trees, rather than near them.
The Pulpit Commentary
Whilst their children remember, etc. The connection of this with the preceding verse is rather obscure. Probably it is intended as an exemplification of the "sin of Judah," the inveterateness of which is shown by their thoughts spontaneously turning to the altars and symbols of the false gods whenever they are near a leafy tree or a high hill. To make "their sons" the accusative (with Hitzig and Keil), rendering, "As they remember their children, [even so they remember their altars]," seems unnatural; why should "children" and "altars" be associated in idea? Groves; rather, idols of Asherah, the Canaanitish goddess.
Whilst their children remember, etc. The connection of this with the preceding verse is rather obscure. Probably it is intended as an exemplification of the "sin of Judah," the inveterateness of which is shown by their thoughts spontaneously turning to the altars and symbols of the false gods whenever they are near a leafy tree or a high hill. To make "their sons" the accusative (with Hitzig and Keil), rendering, "As they remember their children, [even so they remember their altars]," seems unnatural; why should "children" and "altars" be associated in idea? Groves; rather, idols of Asherah, the Canaanitish goddess.
3O my mountain in the field, I will give thy substance and all thy treasures to the spoil, and thy high places for sin, throughout all thy borders.
Jamieson-Fausset-Brown
3. mountain--Jerusalem, and especially Zion and the temple.
in the field--As Jerusalem was surrounded by mountains (Psa 125:2), the sense probably is, Ye rely on your mountainous position (Jr 3:23), but I will make "My mountain" to become as if it were in a plain (field), so as to give thy substance an easy prey to the enemy [Calvin]. "Field" may, however, mean all Judea; it and "My mountain" will thus express the country and its capital. (Gesenius translates, "together with," instead of "in"; as the Hebrew is translated in Jr 11:19; Ho 5:6; but this is not absolutely needed), "the substance" of both of which God "will give to the spoil."
thy high places--corresponding in parallelism to "My mountain" (compare Is 11:9), as "all thy borders," to "the field" (which confirms the view that "field" means all Judea).
for sin--connected with high places" in English Version, namely, frequented for sin, that is, for idolatrous sacrifices. But Jr 15:13 makes the rendering probable, "I will give thy substance ... to ... spoil ... on account of thy sin throughout all thy borders."
3. mountain--Jerusalem, and especially Zion and the temple.
in the field--As Jerusalem was surrounded by mountains (Psa 125:2), the sense probably is, Ye rely on your mountainous position (Jr 3:23), but I will make "My mountain" to become as if it were in a plain (field), so as to give thy substance an easy prey to the enemy [Calvin]. "Field" may, however, mean all Judea; it and "My mountain" will thus express the country and its capital. (Gesenius translates, "together with," instead of "in"; as the Hebrew is translated in Jr 11:19; Ho 5:6; but this is not absolutely needed), "the substance" of both of which God "will give to the spoil."
thy high places--corresponding in parallelism to "My mountain" (compare Is 11:9), as "all thy borders," to "the field" (which confirms the view that "field" means all Judea).
for sin--connected with high places" in English Version, namely, frequented for sin, that is, for idolatrous sacrifices. But Jr 15:13 makes the rendering probable, "I will give thy substance ... to ... spoil ... on account of thy sin throughout all thy borders."
The Pulpit Commentary
O my mountain in the field; a still more obscure passage. The question is whether "my mountain in the field" is a vocative or an accusative dependent on "I will give." If the former, then the phrase will mean Jerusalem (comp. "rock of the plain," Jer_21:13). This, however, does not suit with the second half of the verse ("thy high places," etch), and still less with Jer_17:4, which evidently refers to the people of Judah. Added to this, if Jerusalem were here addressed we should certainly expect feminine suffixes. It remains to take "my mountain," etc; as an accusative. It describes, not Jerusalem, but Mount Zion as the site of the temple, the mountain of the house of Jehovah (Isa_2:3; Zec_8:3; Psa_24:3). Render, therefore, my mountain in the field will I give. The prophet magnifies Zion into a mountain with a widely extended prospect (comp. Jer_17:12 and Jer_21:13). Thy substance and all thy treasures; i.e. these of the people. The part of the verse which begins here is almost the same as Jer_15:13 (see note). And thy high places for sin. Keil explains, Jehovah declares that he will, on account of the sinful practices upon them, deliver up the high places throughout the land. Gesenius, "He will deliver up the high places with the sin attaching to them;" Hitzig, "as a sin offering." There is a question, however, whether there is not a corruption in the text, and whether we should not read, with Ewald, "without price for thy sins" (as in the parallel passage, Jer_15:13).
O my mountain in the field; a still more obscure passage. The question is whether "my mountain in the field" is a vocative or an accusative dependent on "I will give." If the former, then the phrase will mean Jerusalem (comp. "rock of the plain," Jer_21:13). This, however, does not suit with the second half of the verse ("thy high places," etch), and still less with Jer_17:4, which evidently refers to the people of Judah. Added to this, if Jerusalem were here addressed we should certainly expect feminine suffixes. It remains to take "my mountain," etc; as an accusative. It describes, not Jerusalem, but Mount Zion as the site of the temple, the mountain of the house of Jehovah (Isa_2:3; Zec_8:3; Psa_24:3). Render, therefore, my mountain in the field will I give. The prophet magnifies Zion into a mountain with a widely extended prospect (comp. Jer_17:12 and Jer_21:13). Thy substance and all thy treasures; i.e. these of the people. The part of the verse which begins here is almost the same as Jer_15:13 (see note). And thy high places for sin. Keil explains, Jehovah declares that he will, on account of the sinful practices upon them, deliver up the high places throughout the land. Gesenius, "He will deliver up the high places with the sin attaching to them;" Hitzig, "as a sin offering." There is a question, however, whether there is not a corruption in the text, and whether we should not read, with Ewald, "without price for thy sins" (as in the parallel passage, Jer_15:13).
4And thou, even thyself, shalt discontinue from thine heritage that I gave thee; and I will cause thee to serve thine enemies in the land which thou knowest not: for ye have kindled a fire in mine anger, which shall burn for ever.
Jamieson-Fausset-Brown
4. even thyself--rather, "owing to thyself," that is, by thy own fault (Jr 15:13).
discontinue from--be dispossessed of. Not only thy substance, but thyself shall be carried off to a strange land (Jr 15:14).
4. even thyself--rather, "owing to thyself," that is, by thy own fault (Jr 15:13).
discontinue from--be dispossessed of. Not only thy substance, but thyself shall be carried off to a strange land (Jr 15:14).
The Pulpit Commentary
(Comp. Jer_15:14.) Even thyself; literally, even with thyself, i.e. with thy bare life (if the text, which is here evidently rather out of order, is correct). Shalt discontinue. The word involves an allusion to the Law in Exo_23:11 and (especially) Deu_15:2 (see the Hebrew). The latter passage suggests a correction of the difficult "even with thyself," just preceding, into "thy hand." Thus we get for the opening of this verse, "And thou shalt let loose thy hand" (i.e. as Authorized Version, "shalt discontinue").
(Comp. Jer_15:14.) Even thyself; literally, even with thyself, i.e. with thy bare life (if the text, which is here evidently rather out of order, is correct). Shalt discontinue. The word involves an allusion to the Law in Exo_23:11 and (especially) Deu_15:2 (see the Hebrew). The latter passage suggests a correction of the difficult "even with thyself," just preceding, into "thy hand." Thus we get for the opening of this verse, "And thou shalt let loose thy hand" (i.e. as Authorized Version, "shalt discontinue").
Cursed Be the Man That Trusteth in Man
5Thus saith the LORD; Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the LORD.
Jamieson-Fausset-Brown
5. Referring to the Jews' proneness to rely on Egypt, in its fear of Assyria and Babylon (Is 31:1, 3).
trusteth--This word is emphatic. We may expect help from men, so far as God enables them to help us, but we must rest our trust in God alone (Psa 62:5).
5. Referring to the Jews' proneness to rely on Egypt, in its fear of Assyria and Babylon (Is 31:1, 3).
trusteth--This word is emphatic. We may expect help from men, so far as God enables them to help us, but we must rest our trust in God alone (Psa 62:5).
6For he shall be like the heath in the desert, and shall not see when good cometh; but shall inhabit the parched places in the wilderness, in a salt land and not inhabited.
Jamieson-Fausset-Brown
6. heath--In Psa 102:17; Is 32:11; Ha 3:9, the Hebrew is translated, "bare," "naked," "destitute"; but as the parallel in Jr 17:8 is "tree," some plant must be meant of which this is the characteristic epithet (Jr 48:6, Margin), "a naked tree." Robinson translates, "the juniper tree," found in the Arabah or Great Valley, here called "the desert," south of the Dead Sea. The "heath" was one of the plants, according to Pliny (13.21; 16.26), excluded from religious uses, because it has neither fruit nor seed, and is neither sown nor planted.
not see ... good--(Job 20:17).
salt land--(De 29:23), barren ground.
6. heath--In Psa 102:17; Is 32:11; Ha 3:9, the Hebrew is translated, "bare," "naked," "destitute"; but as the parallel in Jr 17:8 is "tree," some plant must be meant of which this is the characteristic epithet (Jr 48:6, Margin), "a naked tree." Robinson translates, "the juniper tree," found in the Arabah or Great Valley, here called "the desert," south of the Dead Sea. The "heath" was one of the plants, according to Pliny (13.21; 16.26), excluded from religious uses, because it has neither fruit nor seed, and is neither sown nor planted.
not see ... good--(Job 20:17).
salt land--(De 29:23), barren ground.
The Pulpit Commentary
In the higher gnomic or proverbial style. God and man, flesh and spirit, are natural antitheses (comp. Isa_31:3; Psa_56:4). The prayer of the believer is, "Be thou (O Jehovah) their arm every morning;" not Egypt, not Assyria, not any "arm of flesh."
Like the heath in the desert; as forlorn as some well-known desert plant. But which plant? St. Jerome explains, "Et erit quasi myrice ['tamarisk'], quae Hebraice dicitur Aroer (?) sire, at interpretatus est Syrus, lignum infructuosum." The versions agree in supposing the comparison to be to a plant; and a very similar word in Arabic (ghargar) means the mountain juniper; Tristram, the dwarf juniper. Most, however, take the word to be an adjective equivalent to "destitute." Dr. Thomson tells a story of a poor destitute woman he found in the desert (comp. Jer_48:6—the form there is Aroer, here it is ‛ar‛ār; Psa_102:18). Shall not see; i.e. shall not perceive, or feel any evil consequences (comp. Isa_44:16, "I have seen the fire," equivalent to "feel the flame"). A salt land; i.e. one entirely barren (comp. Deu_29:23).
In the higher gnomic or proverbial style. God and man, flesh and spirit, are natural antitheses (comp. Isa_31:3; Psa_56:4). The prayer of the believer is, "Be thou (O Jehovah) their arm every morning;" not Egypt, not Assyria, not any "arm of flesh."
Like the heath in the desert; as forlorn as some well-known desert plant. But which plant? St. Jerome explains, "Et erit quasi myrice ['tamarisk'], quae Hebraice dicitur Aroer (?) sire, at interpretatus est Syrus, lignum infructuosum." The versions agree in supposing the comparison to be to a plant; and a very similar word in Arabic (ghargar) means the mountain juniper; Tristram, the dwarf juniper. Most, however, take the word to be an adjective equivalent to "destitute." Dr. Thomson tells a story of a poor destitute woman he found in the desert (comp. Jer_48:6—the form there is Aroer, here it is ‛ar‛ār; Psa_102:18). Shall not see; i.e. shall not perceive, or feel any evil consequences (comp. Isa_44:16, "I have seen the fire," equivalent to "feel the flame"). A salt land; i.e. one entirely barren (comp. Deu_29:23).
Blessed Is the Man That Trusteth in the LORD
7Blessed is the man that trusteth in the LORD, and whose hope the LORD is.
Jamieson-Fausset-Brown
7. (Psa 34:8; Pr 16:20; Is 30:18). Jeremiah first removed the weeds (false trusts), so that there might be room for the good grain [Calvin].
7. (Psa 34:8; Pr 16:20; Is 30:18). Jeremiah first removed the weeds (false trusts), so that there might be room for the good grain [Calvin].
8For he shall be as a tree planted by the waters, and that spreadeth out her roots by the river, and shall not see when heat cometh, but her leaf shall be green; and shall not be careful in the year of drought, neither shall cease from yielding fruit.
Jamieson-Fausset-Brown
8. (Psa 1:3).
shall not see--that is, feel. Answering to Jr 17:6; whereas the unbelievers "shall not see (even) when good cometh," the believer "shall not see (so as to be overwhelmed by it even) when heat (fiery trial) cometh." Trials shall come upon him as on all, nay, upon him especially (He 12:6); but he shall not sink under them, because the Lord is his secret strength, just as the "roots spread out by a river" (or, "water-course") draw hidden support from it (2Co 4:8-11).
careful--anxious, as one desponding (Lu 12:29; 1Pe 5:7).
drought--literally, "withholding," namely, of rain (Jr 14:1); he here probably alludes to the drought which had prevailed, but makes it the type of all kinds of distress.
8. (Psa 1:3).
shall not see--that is, feel. Answering to Jr 17:6; whereas the unbelievers "shall not see (even) when good cometh," the believer "shall not see (so as to be overwhelmed by it even) when heat (fiery trial) cometh." Trials shall come upon him as on all, nay, upon him especially (He 12:6); but he shall not sink under them, because the Lord is his secret strength, just as the "roots spread out by a river" (or, "water-course") draw hidden support from it (2Co 4:8-11).
careful--anxious, as one desponding (Lu 12:29; 1Pe 5:7).
drought--literally, "withholding," namely, of rain (Jr 14:1); he here probably alludes to the drought which had prevailed, but makes it the type of all kinds of distress.
The Pulpit Commentary
Shall not see; rather, shall not fear—this is the reading of the Hebrew text, and of the Septuagint, Peshito, and Vulgate. The Authorized Version represents that of the margin, which is conformed to Jer_17:6, but is against the parallelisms.
Jer_17:9, Jer_17:10
The crocked devices of the human heart, which is characterized as deceitful above all things, and desperately wicked, or rather, desperately sick (see Jer_15:18, where it is explained by the words, "which refuseth to be healed"). The Septuagint reads this verse differently, "The heart is deep above all things, and it is a man."
Shall not see; rather, shall not fear—this is the reading of the Hebrew text, and of the Septuagint, Peshito, and Vulgate. The Authorized Version represents that of the margin, which is conformed to Jer_17:6, but is against the parallelisms.
Jer_17:9, Jer_17:10
The crocked devices of the human heart, which is characterized as deceitful above all things, and desperately wicked, or rather, desperately sick (see Jer_15:18, where it is explained by the words, "which refuseth to be healed"). The Septuagint reads this verse differently, "The heart is deep above all things, and it is a man."
The Heart Is Deceitful Above All Things
9The heart is deceitful above all things, and desperately wicked: who can know it?
Jamieson-Fausset-Brown
9. deceitful--from a root, "supplanting," "tripping up insidiously by the heel," from which Jacob (Ho 12:3) took his name. In speaking of the Jews' deceit of heart, he appropriately uses a term alluding to their forefather, whose deceit, but not whose faith, they followed. His "supplanting" was in order to obtain Jehovah's blessing. They plant Jehovah for "trust in man" (Jr 17:5), and then think to deceive God, as if it could escape His notice, that it is in man, not in Him, they trust.
desperately wicked--"incurable" [Horsley], (Mi 1:9). Trust in one's own heart is as foolish as in our fellow man (Pr 28:26).
9. deceitful--from a root, "supplanting," "tripping up insidiously by the heel," from which Jacob (Ho 12:3) took his name. In speaking of the Jews' deceit of heart, he appropriately uses a term alluding to their forefather, whose deceit, but not whose faith, they followed. His "supplanting" was in order to obtain Jehovah's blessing. They plant Jehovah for "trust in man" (Jr 17:5), and then think to deceive God, as if it could escape His notice, that it is in man, not in Him, they trust.
desperately wicked--"incurable" [Horsley], (Mi 1:9). Trust in one's own heart is as foolish as in our fellow man (Pr 28:26).
10I the LORD search the heart, I try the reins, even to give every man according to his ways, and according to the fruit of his doings.
Jamieson-Fausset-Brown
10. Lest any should infer from Jr 17:9, "who can know it?" that even the Lord does not know, and therefore cannot punish, the hidden treachery of the heart, He says, "I the Lord search the heart," &c. (1Ch 28:9; Psa 7:9; Pr 17:3; Re 2:23).
even to give--and that in order that I may give (Jr 32:19).
10. Lest any should infer from Jr 17:9, "who can know it?" that even the Lord does not know, and therefore cannot punish, the hidden treachery of the heart, He says, "I the Lord search the heart," &c. (1Ch 28:9; Psa 7:9; Pr 17:3; Re 2:23).
even to give--and that in order that I may give (Jr 32:19).
11As the partridge sitteth on eggs, and hatcheth them not; so he that getteth riches, and not by right, shall leave them in the midst of his days, and at his end shall be a fool.
Jamieson-Fausset-Brown
11. partridge--(1Sa 26:20). Hebrew, korea, from a root, "to call," alluding to its cry; a name still applied to a bustard by the Arabs. Its nest is liable, being on the ground, to be trodden under foot, or robbed by carnivorous animals, notwithstanding all the beautiful manoeuvres of the parent birds to save the brood. The translation, "sitteth on eggs which it has not laid," alludes to the ancient notion that she stole the eggs of other birds and hatched them as her own; and that the young birds when grown left her for the true mother. It is not needful to make Scripture allude to an exploded notion, as if it were true. Maurer thinks the reference is to Jehoiakim's grasping cupidity (Jr 22:13-17). Probably the sense is more general; as previously He condemned trust in man (Jr 17:5), He now condemns another object of the deceitful hearts' trust, unjustly gotten riches (Psa 39:6; 49:16, 17; 55:23).
fool--(Pr 23:5; Lu 12:20); "their folly" (Psa 49:13). He himself, and all, shall at last perceive he was not the wise man he thought he was.
11. partridge--(1Sa 26:20). Hebrew, korea, from a root, "to call," alluding to its cry; a name still applied to a bustard by the Arabs. Its nest is liable, being on the ground, to be trodden under foot, or robbed by carnivorous animals, notwithstanding all the beautiful manoeuvres of the parent birds to save the brood. The translation, "sitteth on eggs which it has not laid," alludes to the ancient notion that she stole the eggs of other birds and hatched them as her own; and that the young birds when grown left her for the true mother. It is not needful to make Scripture allude to an exploded notion, as if it were true. Maurer thinks the reference is to Jehoiakim's grasping cupidity (Jr 22:13-17). Probably the sense is more general; as previously He condemned trust in man (Jr 17:5), He now condemns another object of the deceitful hearts' trust, unjustly gotten riches (Psa 39:6; 49:16, 17; 55:23).
fool--(Pr 23:5; Lu 12:20); "their folly" (Psa 49:13). He himself, and all, shall at last perceive he was not the wise man he thought he was.
The Pulpit Commentary
As the partridge … hatcheth them not; rather, as the partridge sitteth on eggs which it hath not laid; a proverbial illustration of the Divine retributive justice. The prophet assumes the truth of a popular belief respecting the partridge (still a common bird in Judaea), that it brooded upon eggs which it had not laid. As the young birds soon leave the false mother, so unjustly acquired riches soon forsake their possessors. [Canon Tristram rejects this explanation, on the ground that the statement is not true to natural history; the partridge neither steals the broods of others nor needs to do so, as it lays a very large number of eggs. But grammar requires us to translate as suggested above, and consequently excludes any other explanation-May not the unusually large number of the eggs laid by the partridge have led to the fancy that they could not be all its own?]
Jer_17:12, Jer_17:13
An address to Jehovah in two parts, the first specially referring to the temple regarded as the sacramental symbol of the Divine presence (comp. Psa_5:7), the second to Jehovah himself. It seems to us, no doubt, singular thus practically to identify, Jehovah and his temple; but the prophet s meaning is that God can only be addressed in so far as he has revealed himself. The temple was not, strictly speaking, the "Name or revelation of God, but it was "the place of the Name of Jehovah," and in the language of strong feeling might be addressed as if it were really the Divine Name. The disciples of the incarnate Name were familiar with the idea that their Master was in some sense the antitype of the temple (Mat_12:6; Joh_2:19). In proposing this explanation, it has been tacitly assumed that the Authorized Version, A glorious high throne … is the place of our sanctuary, is wrong. Grammatically, indeed, it is not indefensible; but it is a weak rendering in such a context. Render, therefore, Thou throne of glory, a height from the beginning, thou place of our sanctuary, thou hope of Israel, Jehovah. The temple is called "the throne of thy glory" in Jer_14:21; "height" is a common synonym for heaven (Psa_7:8, Hebrew; Isa_57:15, Hebrew), but is also applied to Mount Zion (Eze_17:23; Eze_20:40, quoted by Keil), which is also in Isa_60:13 called, "the place of my sanctuary." By adding the concluding words of the address (at the opening of Isa_60:13), the prophet prevents the suspicion that he attached importance to the mere outward buildings of the temple, like those formalist Jews, whose words are quoted in Jer_7:4.
As the partridge … hatcheth them not; rather, as the partridge sitteth on eggs which it hath not laid; a proverbial illustration of the Divine retributive justice. The prophet assumes the truth of a popular belief respecting the partridge (still a common bird in Judaea), that it brooded upon eggs which it had not laid. As the young birds soon leave the false mother, so unjustly acquired riches soon forsake their possessors. [Canon Tristram rejects this explanation, on the ground that the statement is not true to natural history; the partridge neither steals the broods of others nor needs to do so, as it lays a very large number of eggs. But grammar requires us to translate as suggested above, and consequently excludes any other explanation-May not the unusually large number of the eggs laid by the partridge have led to the fancy that they could not be all its own?]
Jer_17:12, Jer_17:13
An address to Jehovah in two parts, the first specially referring to the temple regarded as the sacramental symbol of the Divine presence (comp. Psa_5:7), the second to Jehovah himself. It seems to us, no doubt, singular thus practically to identify, Jehovah and his temple; but the prophet s meaning is that God can only be addressed in so far as he has revealed himself. The temple was not, strictly speaking, the "Name or revelation of God, but it was "the place of the Name of Jehovah," and in the language of strong feeling might be addressed as if it were really the Divine Name. The disciples of the incarnate Name were familiar with the idea that their Master was in some sense the antitype of the temple (Mat_12:6; Joh_2:19). In proposing this explanation, it has been tacitly assumed that the Authorized Version, A glorious high throne … is the place of our sanctuary, is wrong. Grammatically, indeed, it is not indefensible; but it is a weak rendering in such a context. Render, therefore, Thou throne of glory, a height from the beginning, thou place of our sanctuary, thou hope of Israel, Jehovah. The temple is called "the throne of thy glory" in Jer_14:21; "height" is a common synonym for heaven (Psa_7:8, Hebrew; Isa_57:15, Hebrew), but is also applied to Mount Zion (Eze_17:23; Eze_20:40, quoted by Keil), which is also in Isa_60:13 called, "the place of my sanctuary." By adding the concluding words of the address (at the opening of Isa_60:13), the prophet prevents the suspicion that he attached importance to the mere outward buildings of the temple, like those formalist Jews, whose words are quoted in Jer_7:4.
12A glorious high throne from the beginning is the place of our sanctuary.
Jamieson-Fausset-Brown
12. throne--the temple of Jerusalem, the throne of Jehovah. Having condemned false objects of trust, "high places for sin" (Jr 17:3), and an "arm of flesh," he next sets forth Jehovah, and His temple, which was ever open to the Jews, as the true object of confidence, and sanctuary to flee to. Henderson makes Jehovah, in Jr 17:13, the subject, and this verse predicate, "A throne of glory, high from the beginning, the place of our sanctuary, the hope of Israel is Jehovah." "Throne" is thus used for Him who sits on it; compare thrones (Col 1:16). He is called a "sanctuary" to His people (Is 8:14; Eze 11:16). So Syriac and Arabic.
12. throne--the temple of Jerusalem, the throne of Jehovah. Having condemned false objects of trust, "high places for sin" (Jr 17:3), and an "arm of flesh," he next sets forth Jehovah, and His temple, which was ever open to the Jews, as the true object of confidence, and sanctuary to flee to. Henderson makes Jehovah, in Jr 17:13, the subject, and this verse predicate, "A throne of glory, high from the beginning, the place of our sanctuary, the hope of Israel is Jehovah." "Throne" is thus used for Him who sits on it; compare thrones (Col 1:16). He is called a "sanctuary" to His people (Is 8:14; Eze 11:16). So Syriac and Arabic.
13O LORD, the hope of Israel, all that forsake thee shall be ashamed, and they that depart from me shall be written in the earth, because they have forsaken the LORD, the fountain of living waters.
Jamieson-Fausset-Brown
13. me--"Jehovah." Though "Thee" precedes. This sudden transition is usual in the prophetic style, owing to the prophet's continual realization of Jehovah's presence.
all that forsake thee--(Psa 73:27; Is 1:28).
written in the earth--in the dust, that is, shall be consigned to oblivion. So Jesus' significant writing "on the ground (probably the accusers' names)" (Joh 8:6). Names written in the dust are obliterated by a very slight wind. Their hopes and celebrity are wholly in the earth, not in the heavenly book of life (Re 13:8; 20:12, 15). The Jews, though boasting that they were the people of God, had no portion in heaven, no status before God and His angels. Contrast "written in heaven," that is, in the muster-roll of its blessed citizens (Lu 10:20). Also, contrast "written in a book," and "in the rock for ever" (Job 19:23, 24).
living waters--(Jr 2:13).
13. me--"Jehovah." Though "Thee" precedes. This sudden transition is usual in the prophetic style, owing to the prophet's continual realization of Jehovah's presence.
all that forsake thee--(Psa 73:27; Is 1:28).
written in the earth--in the dust, that is, shall be consigned to oblivion. So Jesus' significant writing "on the ground (probably the accusers' names)" (Joh 8:6). Names written in the dust are obliterated by a very slight wind. Their hopes and celebrity are wholly in the earth, not in the heavenly book of life (Re 13:8; 20:12, 15). The Jews, though boasting that they were the people of God, had no portion in heaven, no status before God and His angels. Contrast "written in heaven," that is, in the muster-roll of its blessed citizens (Lu 10:20). Also, contrast "written in a book," and "in the rock for ever" (Job 19:23, 24).
living waters--(Jr 2:13).
The Pulpit Commentary
They that depart from me. The abrupt change of person is extremely harsh; the Vulgate, followed by Ewald and Olshausen, supposes that a final caph has dropped out, rendering, "they that depart from thee." Shall be written in the earth; a contrast to that which is recorded for all time "with a pen of iron" (Jer_17:1). The fountain, etc.; a favorite phrase of our prophet (see Jer_2:13).
They that depart from me. The abrupt change of person is extremely harsh; the Vulgate, followed by Ewald and Olshausen, supposes that a final caph has dropped out, rendering, "they that depart from thee." Shall be written in the earth; a contrast to that which is recorded for all time "with a pen of iron" (Jer_17:1). The fountain, etc.; a favorite phrase of our prophet (see Jer_2:13).
Heal Me, O LORD
14Heal me, O LORD, and I shall be healed; save me, and I shall be saved: for thou art my praise.
Jamieson-Fausset-Brown
14-18. Prayer of the prophet for deliverance from the enemies whom he excited by his faithful denunciations.
Heal ... save--not only make me whole (as to the evils of soul as well as body which I am exposed to by contact with ungodly foes, Jr 15:18), but keep me so.
my praise--He whom I have to praise for past favors, and therefore to whom alone I look for the time to come.
14-18. Prayer of the prophet for deliverance from the enemies whom he excited by his faithful denunciations.
Heal ... save--not only make me whole (as to the evils of soul as well as body which I am exposed to by contact with ungodly foes, Jr 15:18), but keep me so.
my praise--He whom I have to praise for past favors, and therefore to whom alone I look for the time to come.
15Behold, they say unto me, Where is the word of the LORD? let it come now.
The Pulpit Commentary
A prayer of the prophet in this his hour of need. He who makes his boast of Jehovah may reckon upon his help. This is Jeremiah's principle. He prays for healing, Heal me … and I shall be—rather, that I may be—healed. He is one of those "broken in heart," whom Jehovah alone can "heal" (Psa_147:3).
The occasion of this prayer is the hostility of his neighbors, and their mocking question, Where is the word of the Lord? The prophecy seems to be floating as it were in mid-air, unable to alight (Isa_9:8) and fulfill itself, so that Jeremiah could be plausibly treated as a false prophet (Deu_18:22). Hence, as Keil remarks, the discourse of which this forms the conclusion must have been spoken before the first Babylonian invasion of Judah.
A prayer of the prophet in this his hour of need. He who makes his boast of Jehovah may reckon upon his help. This is Jeremiah's principle. He prays for healing, Heal me … and I shall be—rather, that I may be—healed. He is one of those "broken in heart," whom Jehovah alone can "heal" (Psa_147:3).
The occasion of this prayer is the hostility of his neighbors, and their mocking question, Where is the word of the Lord? The prophecy seems to be floating as it were in mid-air, unable to alight (Isa_9:8) and fulfill itself, so that Jeremiah could be plausibly treated as a false prophet (Deu_18:22). Hence, as Keil remarks, the discourse of which this forms the conclusion must have been spoken before the first Babylonian invasion of Judah.
16As for me, I have not hastened from being a pastor to follow thee: neither have I desired the woeful day; thou knowest: that which came out of my lips was right before thee.
The Pulpit Commentary
I have not hastened from being a pastor to follow thee; i.e. I have not eagerly withdrawn from following thee as a shepherd (or prophet). The prophet does not follow his own vague inclinations; he is but an under-shepherd, and waits on the will of his superior. He is, as Hosea calls him (Hos_9:7, Hebrew), "the man of the Spirit." If God leads any one, whether people or individuals, it is through the agency of the Spirit (Isa_63:11, Isa_63:12); and it is the characteristic of the typical prophet that his ear is "wakened morning by morning" to receive his daily lesson. Only by thus "following" the Divine Leader, can a prophet act as pastor to his people. [The construction is, however, rather simplified by the rendering—a perfectly legitimate one … from following thee as a companion.] The woeful day. The word for "woeful" is the same rendered "desperately wicked" (verse 9); the "day" of Judah's calamity is metaphorically "sick," like the heart of man. So, other words being used, Isa_17:11 (end). Was right before thee; rather (since some adjective must be supplied), was manifest before thee. He appeals to the all-seeing Eye as a witness to his fidelity to his mission.
I have not hastened from being a pastor to follow thee; i.e. I have not eagerly withdrawn from following thee as a shepherd (or prophet). The prophet does not follow his own vague inclinations; he is but an under-shepherd, and waits on the will of his superior. He is, as Hosea calls him (Hos_9:7, Hebrew), "the man of the Spirit." If God leads any one, whether people or individuals, it is through the agency of the Spirit (Isa_63:11, Isa_63:12); and it is the characteristic of the typical prophet that his ear is "wakened morning by morning" to receive his daily lesson. Only by thus "following" the Divine Leader, can a prophet act as pastor to his people. [The construction is, however, rather simplified by the rendering—a perfectly legitimate one … from following thee as a companion.] The woeful day. The word for "woeful" is the same rendered "desperately wicked" (verse 9); the "day" of Judah's calamity is metaphorically "sick," like the heart of man. So, other words being used, Isa_17:11 (end). Was right before thee; rather (since some adjective must be supplied), was manifest before thee. He appeals to the all-seeing Eye as a witness to his fidelity to his mission.
17Be not a terror unto me: thou art my hope in the day of evil.
The Pulpit Commentary
Jeremiah reckons on Jehovah's protection; he therefore entreats that his God will not bring him to shame by leaving his prophecies unfulfilled. A terror is a weak rendering; a consternation would be better.
Jeremiah reckons on Jehovah's protection; he therefore entreats that his God will not bring him to shame by leaving his prophecies unfulfilled. A terror is a weak rendering; a consternation would be better.
18Let them be confounded that persecute me, but let not me be confounded: let them be dismayed, but let not me be dismayed: bring upon them the day of evil, and destroy them with double destruction.
The Pulpit Commentary
(On this terrible execration, with reference to Jeremiah's character, see the general Introduction.) Destroy them with double destruction. "Double" here means "amply sufficient" (comp. Rev_18:6, and see on Jer_16:18).
(On this terrible execration, with reference to Jeremiah's character, see the general Introduction.) Destroy them with double destruction. "Double" here means "amply sufficient" (comp. Rev_18:6, and see on Jer_16:18).
Hallow the Sabbath Day
19Thus said the LORD unto me; Go and stand in the gate of the children of the people, whereby the kings of Judah come in, and by the which they go out, and in all the gates of Jerusalem;
Jamieson-Fausset-Brown
19-27. Delivered in the reign of Jehoiakim, who undid the good effected by Josiah's reformation, especially as to the observance of the Sabbath [Eichorn].
gate of ... children of ... people--The gate next the king's palace, called the gate of David, and the gate of the people, from its being the principal thoroughfare: now the Jaffa gate. It is probably the same as "the gate of the fountain" at the foot of Zion, near which were the king's garden and pool (Jr 39:4; 2Ki 25:4; Ne 2:14; 3:15; 12:37).
19-27. Delivered in the reign of Jehoiakim, who undid the good effected by Josiah's reformation, especially as to the observance of the Sabbath [Eichorn].
gate of ... children of ... people--The gate next the king's palace, called the gate of David, and the gate of the people, from its being the principal thoroughfare: now the Jaffa gate. It is probably the same as "the gate of the fountain" at the foot of Zion, near which were the king's garden and pool (Jr 39:4; 2Ki 25:4; Ne 2:14; 3:15; 12:37).
The Pulpit Commentary
An exhortation to a more strict observance of the Sabbath. The reward held out is Jerusalem's continuance in all its old pomp, both temporal and spiritual, and the penalty the destruction of the city by fire. This passage stands in absolutely no connection with the preceding and the following prophecies; and we have just the same sense of suspicion in meeting with it here, in the midst of perfectly general exhortations, as in reading the parallel exhortations to Sabbath-keeping in Isa_56:1-12. and 58; surrounded as they are by the moving and almost evangelical rhetoric of the second part of Isaiah. Geiger and Dr. Rowland Williams have hence been led to conjecture that this section (or part of it) was introduced into the roll of Jeremiah's prophecies to assist the reforming movement of Ezra and Nehemiah. Certainly the regard for the Sabbath, so conspicuous in the later Judaism, dates, so far as we can see, from the time of Ezra and Nehemiah (see Neh_13:1-31.), though it is credible enough that the perception of the high importance of this holy day (comp. Heine's 'Prinecssin Sabbath') began to acquire greater distinctness as the other parts of the social and religions organization were seen to be fading away (comp. art. "Sabbath" in Smith's 'Bible Dictionary').
In the gate of the children of the people. It is uncertain which of the gates of Jerusalem is meant, and not perfectly clear what is the meaning of the title. Does it mean Israelites as opposed to foreigners, or laymen as distinguished from priests? Whereby the kings of Judah come in. Jeremiah appears to use the phrase "kings of Judah" in a particular sense (see on verse 20). He may, no doubt, simply mean to say that those who are from time to time sovereigns of Judah enter by this gate. But once grant that the prophet does sometimes use the phrase in a sense of his own, and that in the very next verse, and it is very difficult to avoid interpreting it so in this passage.
An exhortation to a more strict observance of the Sabbath. The reward held out is Jerusalem's continuance in all its old pomp, both temporal and spiritual, and the penalty the destruction of the city by fire. This passage stands in absolutely no connection with the preceding and the following prophecies; and we have just the same sense of suspicion in meeting with it here, in the midst of perfectly general exhortations, as in reading the parallel exhortations to Sabbath-keeping in Isa_56:1-12. and 58; surrounded as they are by the moving and almost evangelical rhetoric of the second part of Isaiah. Geiger and Dr. Rowland Williams have hence been led to conjecture that this section (or part of it) was introduced into the roll of Jeremiah's prophecies to assist the reforming movement of Ezra and Nehemiah. Certainly the regard for the Sabbath, so conspicuous in the later Judaism, dates, so far as we can see, from the time of Ezra and Nehemiah (see Neh_13:1-31.), though it is credible enough that the perception of the high importance of this holy day (comp. Heine's 'Prinecssin Sabbath') began to acquire greater distinctness as the other parts of the social and religions organization were seen to be fading away (comp. art. "Sabbath" in Smith's 'Bible Dictionary').
In the gate of the children of the people. It is uncertain which of the gates of Jerusalem is meant, and not perfectly clear what is the meaning of the title. Does it mean Israelites as opposed to foreigners, or laymen as distinguished from priests? Whereby the kings of Judah come in. Jeremiah appears to use the phrase "kings of Judah" in a particular sense (see on verse 20). He may, no doubt, simply mean to say that those who are from time to time sovereigns of Judah enter by this gate. But once grant that the prophet does sometimes use the phrase in a sense of his own, and that in the very next verse, and it is very difficult to avoid interpreting it so in this passage.
20And say unto them, Hear ye the word of the LORD, ye kings of Judah, and all Judah, and all the inhabitants of Jerusalem, that enter in by these gates:
The Pulpit Commentary
Jeremiah addresses himself first of all to the kings of Judah. As it would be very unnatural for a public orator to appeal to the yet unborn members of the reigning dynasty, and as there are several indications that the "house of David" was able at this period, as also in that of Isaiah, to exercise a decisive political and civil influence, even, as appears from Jer_21:11, Jer_21:12, monopolizing the judicial functions, it is natural to suppose that "kings of Judah" is here used in a very special sense, via. of the members of the various branches of the royal family ("The sons of the king," Zep_1:8; comp. Jer_36:26, "Jerahmeel, a king's son"), and their descendants, who received the royal title by courtesy (parallels for this will be found in Gesenius's 'Hebrew Thesaurus,' s.v. me'lek). The queen-mother was probably the leader of this plan; "the mistress," as she was called (see on Jer_13:18), and the royal princes (among whom the "house of Nathan," Zec_12:12, would doubtless be reckoned), constituted in fact a body almost as numerous as they did (according to Brugsch Bey) in Egypt, and politically much more influential; so much so indeed that only a king of unusual force of character, like Hezekiah or Josiah, could venture, and that timidly, to oppose them. The weak-principled Zedekiah seems to have been entirely dominated by this powerful caste, and to have been little more than a maire du palais (the same sense of the phrase is required in Jer_19:8, and probably in Jer_25:18).
Jeremiah addresses himself first of all to the kings of Judah. As it would be very unnatural for a public orator to appeal to the yet unborn members of the reigning dynasty, and as there are several indications that the "house of David" was able at this period, as also in that of Isaiah, to exercise a decisive political and civil influence, even, as appears from Jer_21:11, Jer_21:12, monopolizing the judicial functions, it is natural to suppose that "kings of Judah" is here used in a very special sense, via. of the members of the various branches of the royal family ("The sons of the king," Zep_1:8; comp. Jer_36:26, "Jerahmeel, a king's son"), and their descendants, who received the royal title by courtesy (parallels for this will be found in Gesenius's 'Hebrew Thesaurus,' s.v. me'lek). The queen-mother was probably the leader of this plan; "the mistress," as she was called (see on Jer_13:18), and the royal princes (among whom the "house of Nathan," Zec_12:12, would doubtless be reckoned), constituted in fact a body almost as numerous as they did (according to Brugsch Bey) in Egypt, and politically much more influential; so much so indeed that only a king of unusual force of character, like Hezekiah or Josiah, could venture, and that timidly, to oppose them. The weak-principled Zedekiah seems to have been entirely dominated by this powerful caste, and to have been little more than a maire du palais (the same sense of the phrase is required in Jer_19:8, and probably in Jer_25:18).
21Thus saith the LORD; Take heed to yourselves, and bear no burden on the sabbath day, nor bring it in by the gates of Jerusalem;
The Pulpit Commentary
Take heed to yourselves; rather, Take heed heartily, conscientiously; literally, in your souls. So in Malachi (Mal_2:15, Mal_2:16), "Take heed in your spirit" (not, "to your spirit," as Authorized Version).
Take heed to yourselves; rather, Take heed heartily, conscientiously; literally, in your souls. So in Malachi (Mal_2:15, Mal_2:16), "Take heed in your spirit" (not, "to your spirit," as Authorized Version).
22Neither carry forth a burden out of your houses on the sabbath day, neither do ye any work, but hallow ye the sabbath day, as I commanded your fathers.
The Pulpit Commentary
Neither do ye any work; according to the fourth commandment (Exo_20:10; Deu_5:14).
This verse is modeled on Jer_7:26, Jer_7:28.
Neither do ye any work; according to the fourth commandment (Exo_20:10; Deu_5:14).
This verse is modeled on Jer_7:26, Jer_7:28.
23But they obeyed not, neither inclined their ear, but made their neck stiff, that they might not hear, nor receive instruction.
24And it shall come to pass, if ye diligently hearken unto me, saith the LORD, to bring in no burden through the gates of this city on the sabbath day, but hallow the sabbath day, to do no work therein;
25Then shall there enter into the gates of this city kings and princes sitting upon the throne of David, riding in chariots and on horses, they, and their princes, the men of Judah, and the inhabitants of Jerusalem: and this city shall remain for ever.
The Pulpit Commentary
Parallel passage, Jer_22:4, where, however, we simply meet with "kings sitting upon the throne o f David," not, as hero, "kings and princes." Has the latter word come in by accident, owing to the frequent combination of kings and princes in Jeremiah (Jer_1:18; Jer_2:26; Jer_25:18; Jer_32:32; Jer_44:17, Jer_44:21)? Shall remain forever; rather, shall be inhabited forever.
Parallel passage, Jer_22:4, where, however, we simply meet with "kings sitting upon the throne o f David," not, as hero, "kings and princes." Has the latter word come in by accident, owing to the frequent combination of kings and princes in Jeremiah (Jer_1:18; Jer_2:26; Jer_25:18; Jer_32:32; Jer_44:17, Jer_44:21)? Shall remain forever; rather, shall be inhabited forever.
26And they shall come from the cities of Judah, and from the places about Jerusalem, and from the land of Benjamin, and from the plain, and from the mountains, and from the south, bringing burnt offerings, and sacrifices, and meat offerings, and incense, and bringing sacrifices of praise, unto the house of the LORD.
The Pulpit Commentary
Parallel passage for the catalogue of the districts of Judah, Jer_32:44. Three divisions are mentioned.
(1) The neighborhood of Jerusalem (including the "cities of Judah");
(2) the land of Benjamin, i.e. the northern part of the kingdom; and
(3) the tribe of Judah, with its three subdivisions—the Shefela or lowland country by the Mediterranean Sea, the hill country, and the Negeb or "dry" south country (comp. Jos_15:21-62). The sacrifices are described with equal explicitness; they fall into two classes, the bloody (burnt offerings and other sacrifices) and the unbloody (the vegetable offering or minkhah, and the incense which was strewed upon the minkhah, Le Jer_2:1). And bringing sacrifices of praise. This was, no doubt, the title of a particular variety of sacrifices (Le Jer_7:12; Jer_22:29); here, however, it seems as if all the preceding sacrifices were summed up under this designation. St. Paul says, "In everything give thanks;" and this seems to have been the prophet's ideal of the sacrifices of the future.
Parallel passage for the catalogue of the districts of Judah, Jer_32:44. Three divisions are mentioned.
(1) The neighborhood of Jerusalem (including the "cities of Judah");
(2) the land of Benjamin, i.e. the northern part of the kingdom; and
(3) the tribe of Judah, with its three subdivisions—the Shefela or lowland country by the Mediterranean Sea, the hill country, and the Negeb or "dry" south country (comp. Jos_15:21-62). The sacrifices are described with equal explicitness; they fall into two classes, the bloody (burnt offerings and other sacrifices) and the unbloody (the vegetable offering or minkhah, and the incense which was strewed upon the minkhah, Le Jer_2:1). And bringing sacrifices of praise. This was, no doubt, the title of a particular variety of sacrifices (Le Jer_7:12; Jer_22:29); here, however, it seems as if all the preceding sacrifices were summed up under this designation. St. Paul says, "In everything give thanks;" and this seems to have been the prophet's ideal of the sacrifices of the future.
27But if ye will not hearken unto me to hallow the sabbath day, and not to bear a burden, even entering in at the gates of Jerusalem on the sabbath day; then will I kindle a fire in the gates thereof, and it shall devour the palaces of Jerusalem, and it shall not be quenched.
THE HOLY BIBLE
Jeremiah
Chapter 17
Translated out of the original tongues, and with the former translations diligently compared and revised.
KING JAMES VERSION
HOLY
BIBLE
BIBLE
KING JAMES VERSION
TAP THE BIBLE TO OPEN IT
“Thy word is a lamp unto my feet, and a light unto my path.” — PSALM 119:105