This chapter contains a remarkable history, to which a very useful doctrine is annexed, for Jeremiah speaks of repentance, which forms one of the main points of true religion, and he shews at the same time that the people were rejected by God, because they perversely despised all warnings, and could... [ Continue Reading ]
He adds, _Thus saith Jehovah, Stand in the court of the house _(literally, but house means the Temple) _of Jehovah _It was not allowed the people to enter into the Temple; hence the Prophet was bidden to abide in the court where he might be heard by all. He was, as we have seen, of the priestly orde... [ Continue Reading ]
In this verse God briefly shows for what end he sent his Prophet. For it would not have been sufficient for him to announce what he taught, except it was known to have been the will of God. Here then God asserts that he would not be propitious to the people, except they complied with what he require... [ Continue Reading ]
The Prophet now briefly includes what he had been teaching, what he had been commanded to declare to the people. No doubt he spoke to them more at large; but he deemed it enough to shew in a few words what had been committed to him. And the sum of it was, that except the Jews so hearkend as to walk... [ Continue Reading ]
But what follows in the next verse ought to be especially observed; for these two things are necessarily connected, — that God required nothing but obedience to his Law, — and that his will was that his prophets should be heard, — _To hearken, _he says, _to the words of my servants, the prophets, wh... [ Continue Reading ]
_Then will I make, etc_. : the copulative is to be rendered here as an adverb of time. What had been just said, “but ye have not hearkened,” was by way of anticipation; for the Jews, swelling with great arrogance, might have immediately said, “Oh! what new thing dost thou bring? _Except ye hearken t... [ Continue Reading ]
Here the Prophet recites what happened to him, after he had declared God’s message, and faithfully warned the people by adding threatenings, as God had commanded him. He says first that he was _heard; _which is not to be deemed as commendatory, as though the priests and prophets patiently heard what... [ Continue Reading ]
He says at last, that he was _condemned by the priests, and the prophets, and the whole people; _he at the same time introduced these words, that he had _spoken all that the Lord had commanded _him. Thus he briefly exposed the injustice of those by whom he was condemned; for they had no regard to wh... [ Continue Reading ]
Here is added the cause of Jeremiah’s condemnation, that he had dared to threaten with so much severity the holy city and the Temple. They did not inquire whether God had commanded this to be done, whether he had any just cause for doing so; but they took this principle as granted, that wrong was do... [ Continue Reading ]
We have said that the princes were roused by a popular clamor; nor is there a doubt but; that the king had sent them to quell the commotion. It must be especially noticed, that they were engaged in other matters, as it was seldom the case that courtiers spent their time in hearing the prophets. It i... [ Continue Reading ]
We hence conclude, that the people in assenting to the sentence of the priests and prophets, had done nothing according to their own judgment, but that all of every rank through a violent feeling condemned Jeremiah. And as the priests and prophets directed also their discourse to the people, it appe... [ Continue Reading ]
Jeremiah pleads only his own calling and the command of God; and thus he confutes the preposterous charge which they most impudently brought against him. There is no doubt but that he might have spoken at large, but he deemed it enough to include the substance of his defense. Had he made a long disc... [ Continue Reading ]
He not only confirms here what he had taught, but also reproves the hardness and obstinate wickedness of the priests and prophets; for though he addressed the princes and the people, he yet no doubt designed to touch more sharply those ungodly men who set themselves up against God; and at the same t... [ Continue Reading ]
Jeremiah, after having exhorted the princes, the priests, and the whole people to repent, and having shewn to them that there was a remedy for their evil, except by their obstinacy they provoked more and more the wrath of God, now speaks of himself, and warns them not to indulge their cruelty by fol... [ Continue Reading ]
We now, then, see in what sense Jeremiah regarded his life as in the hand of his enemies, not that he thought himself cast away by God, but that he acknowledged that loosened reins were given to the wicked to rage against him. But we must at the same time bear in mind why he said this; after having... [ Continue Reading ]
Jeremiah shews here that the sentence pronounced on him by the priests and false prophets was soon changed. They had indeed heard him, and had given some appearance of docility, as it is the case with hypocrites who for a time attend; but they exasperated themselves against God, and as their minds w... [ Continue Reading ]
It is uncertain whether what is here recited was spoken before the acquittal of Jeremiah or not; for the Scripture does not always exactly preserve order in narrating things. It is yet probable, that while they were still deliberating and the minds of the people were not sufficiently pacified, the e... [ Continue Reading ]
We ought to notice the time, for it might seem strange, that when that holy king was anxiously engaged in promoting the true worship of God, things were in so disordered a state as to call for so severe a denunciation. If there ever was a king really and seriously devoted to the cause of religion, d... [ Continue Reading ]
Having now related what Micah had denounced, they added, _Slaying, did Hezekiah the king of Judah and all Judah slay him? _By the example of the pious King Hezekiah, they exhorted the people to shew kindness and docility, and shewed that it was an honor done both to God and to his prophets, not to b... [ Continue Reading ]
Another example is brought forward, partly different, and partly alike, — different as to the king, the like as to a Prophet. Uriah, mentioned here, faithfully discharged his office; but Jehoiakim could not bear his preaching, and therefore slew him. Some explain the whole in the same manner, as tho... [ Continue Reading ]
It then follows, _And when, Jehoiakim the king, and all his mighty men and the princes, heard his words, etc_. This verse seems to favor the opinion of those who conclude that godly men were the speakers; for they spoke dishonorably of the king and his counsellors; the king heard and his mighty men,... [ Continue Reading ]
It is afterwards added that the king _sent men, _even _Elnathan, _the chief of the legation, with others. (175) There is no doubt but that Jehoiakim sent to the king of Egypt and complained that a turbulent man had fled, and that he asked him to deliver him up as a fugitive. So then he was brought b... [ Continue Reading ]
It is at length added, that they _led up Uriah from Egypt, and brought him to King Jehoiakim, who slew him with the sword, and cast his dead body into the graves of the common people, _by way of dishonor; for Jeremiah here calls them the graves of the common people, as we in French call shambles _de... [ Continue Reading ]
There is here an adversative particle, and not without reason; for the contention is pointed out which had so raged that it became difficult to extricate the holy Prophet from danger. We hence conclude that Jeremiah was in so much peril that it was with great and arduous effort that Ahikam saved him... [ Continue Reading ]