Yahweh’s word came also to me, saying,
Parallel Translations
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Yahweh’s word came also to me, saying,
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The word of the LORD came also unto me, saying,
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The word of the LORD came also unto me, saying:
Cross-references (3)
Passages linked to Jeremiah 16:1 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Jeremiah 1:2 Yahweh’s word came to him in the days of Josiah the son of Amon, king of Judah, in the thirteenth year of his reign.
- Jeremiah 1:4 Now Yahweh’s word came to me, saying,
- Jeremiah 2:1 Yahweh’s word came to me, saying,
Cross-references from openbible.info (CC BY 4.0)
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John Trapp 1656 · Public Domain Jer 16:1 The word of the LORD came also…
Jer 16:1 The word of the LORD came also unto me, saying,
Ver. 1. The word of the Lord came also unto me.] It is the property of this prophet to handle the same thing several ways, and by sundry effectual arguments. God’s ministers must turn themselves, as it were, into all shapes and fashions, both of speech and spirit, to win people to God.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain The prophet is here for a sign to the…
The prophet is here for a sign to the people. They would not regard what he said; let it be tried whether they will regard what he does. In general, he must conduct himself so, in every thing, as became one that expected to see his country in ruins very shortly. This he foretold, but few regarded the prediction; therefore he is to show that he is himself fully satisfied in the truth of it. Others go on in their usual course, but he, in the prospect of these sad times, is forbidden and therefore forbears marriage, mourning for the dead, and mirth. Note, Those that would convince others of and affect them with the word of God must make it appear, even in the most self-denying instances, that they do believe it themselves and are affected with it. If we would rouse others out of their security, and persuade them to sit loose to the world, we must ourselves be mortified to present things and show that we expect the dissolution of them.
I. Jeremiah must not marry, nor think of having a family and being a housekeeper (Jer 16:2): Thou shalt not take thee a wife, nor think of having sons and daughters in this place, not in the land of Judah, not in Jerusalem, not in Anathoth. The Jews, more than any people, valued themselves on their early marriages and their numerous offspring. But Jeremiah must live a bachelor, not so much in honour of virginity as in diminution of it. By this it appears that it was advisable and seasonable only in calamitous times, and times of present distress, Co1 7:26. That it is so is a part of the calamity. There may be a time when it will be said, Blessed is the womb that bears not, Luk 23:29. When we see such times at hand it is wisdom for all, especially for prophets, to keep themselves as much as may be from being entangled with the affairs of this life and encumbered with that which, the dearer it is to them, the more it will be the matter of their care, and fear, and grief, at such a time. The reason here given is because the fathers and mothers, the sons and the daughters, shall die of grievous deaths, Jer 16:3, Jer 16:4. As for those that have wives and children, 1. They will have such a clog upon them that they cannot flee from those deaths. A single man may make his escape and shift for his own safety, when he that has a wife and children can neither find means to convey with them nor find in his heart to go and leave them behind him. 2. They will be in continual terror for fear of those deaths; and the more they have to lose by them the greater will the terror and consternation be when death appears every where in its triumphant pomp and power. 3. The death of every child, and the aggravating circumstances of it, will be a new death to the parent. Better have no children than have them brought forth and bred up for the murderer (Hos 9:13, Hos 9:14), than see them live and die in misery. Death is grievous, but some deaths are more grievous than others, both to those that die and to their relations that survive them; hence we read of so great a death, Co2 1:10. Two things are used a little to palliate and alleviate the terror of death as to this world, and to sugar the bitter pill - bewailing the dead and burying them; but, to make those deaths grievous indeed, these are denied: They shall not be lamented, but shall be carried off, as if all the world were weary of them; nay, they shall not be buried, but left exposed, as if they were designed to be monuments of justice. They shall be a dung upon the face of the earth, not only despicable, but detestable, as if they were good for nothing but to manure the ground; being consumed, some by the sword and some by famine, their carcases shall be meat for the fowls of heaven and the beasts of the earth. Will not any one say, "Better be without children than live to see them come to this?" What reason have we to say,All is vanity and vexation of spirit, when those creatures that we expect to be our greatest comforts may prove not only our heaviest cares, but our sorest crosses!
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II. Jeremiah must not go to the house of mourning upon occasion of the death of any of his neighbours or relations (Jer 16:5): Enter thou not into the house of mourning. It was usual to condole with those whose relations were dead, to bemoan them, to cut themselves, and make themselves bald, which, it seems, was commonly practised as an expression of mourning, though forbidden by the law, Deu 14:1. Nay, sometimes, in a passion of grief, they did tear themselves for them (Jer 16:6, Jer 16:7), partly in honour of the deceased, thus signifying that they thought there was a great loss of them, and partly in compassion to the surviving relations, to whom the burden will be made the lighter by their having sharers with them in their grief. They used to mourn with them, and so to comfort them for the dead, as Job's friends with him and the Jews with Martha and Mary; and it was a friendly office to give them a cup of consolation to drink, to provide cordials for them and press them earnestly to drink of them for the support of their spirits, give wine to those that are of heavy heart for their father or mother, that it may be some comfort to them to find that, though they have lost their parents, yet they have some friends left that have a concern for them. Thus the usage stood, and it was a laudable usage. It is a good work to others, as well as of good use to ourselves, to go to the house of mourning. It seems, the prophet Jeremiah had been wont to abound in good offices of this kind, and it well became his character both as a pious man and as a prophet; and one would think it should have made him better beloved among his people than it should seem he was. But now God bids him not lament the death of his friends as usual, for 1. His sorrow for the destruction of his country in general must swallow up his sorrow for particular deaths. His tears must now be turned into another channel; and there is occasion enough for them all. 2. He had little reason to lament those who died now just before the judgments entered which he saw at the door, but rather to think those happy who were seasonable taken away from the evil to come. 3. This was to be a type of what was coming, when there should be such universal confusion that all neighbourly friendly offices should be neglected. Men shall be in deaths so often, and even dying daily, that they shall have no time, no room, no heart, for the ceremonies that used to attend death. The sorrows shall be so ponderous as not to admit relief, and every one so full of grief for his own troubles that he shall have no thought of his neighbours. All shall be mourners then, and no comforters; every one will find it enough to bear his own burden; for (Jer 16:5), "I have taken away my peace from this people, put a full period to their prosperity, deprived them of health, wealth, and quiet, and friends, and every thing wherewith they might comfort themselves and one another." Whatever peace we enjoy, it is God's peace; it is his gift, and, if he give quietness, who then can make trouble? But, if we make not a good use of his peace, he can and will take it away; and where are we then? Job 34:29. "I will take away my peace, even my loving-kindness and mercies;" these shall be shut up and restrained, which are the fresh springs from which all their fresh streams flow, and then farewell all good. Note, Those have cut themselves off from all true peace that have thrown themselves out of the favour of God. All is gone when God takes away from us his lovingkindness and his mercies. Then it follows (Jer 16:6), Both the great and the small shall die, even in this land, the land of Canaan, that used to be called the land of the living. God's favour is our life; take away that, and we die, we perish, we all perish.
III. Jeremiah must not go to the house of mirth, any more than to the house of mourning, Jer 16:8. It had been his custom, and it was innocent enough, when any of his friends made entertainments at their houses and invited him to them, to go and sit with them, not merely to drink, but to eat and to drink, soberly and cheerfully. But now he must not take that liberty, 1. Because it was unseasonable, and inconsistent with the providences of God in reference to that land and nation. God called aloud to weeping, and mourning, and fasting; he was coming forth against them in his judgments; and it was time for them to humble themselves; and it well became the prophet who gave them the warning to give them an example of taking the warning, and complying with it, and so to make it appear that he did himself believe it. Ministers ought to be examples of self-denial and mortification, and to show themselves affected with those terrors of the Lord with which they desire to affect others. And it becomes all the sons of Zion to sympathize with her in her afflictions, and not to be merry when she is perplexed, Amo 6:6. 2. Because he must thus show the people what sad times were coming upon them. His friends wondered that he would not meet them, as he used to do, in the house of feasting. But he lets them know it was to intimate to them that all their feasting would be at an end shortly (Jer 16:9): "I will cause to cease the voice of mirth. You shall have nothing to feast on, nothing to rejoice in, but be surrounded with calamities that shall mar your mirth and cast a damp upon it." God can find ways to tame the most jovial. "This shall be done in this place, in Jerusalem, that used to be the joyous city and thought her joys were all secure to her. It shall be done in your eyes, in your sight, to be a vexation to you, who now look so haughty and so merry. It shall be done in your days; you yourselves shall live to see it." The voice of praise they had made to cease by their iniquities and idolatries, and therefore justly God made to cease among them the voice of mirth and gladness. The voice of God's prophets was not heard, was not heeded, among them, and therefore no longer shall the voice of the bridegroom and of the bride, of the songs that used to grace the nuptials, be heard among them. See Jer 7:34.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain The word of the Lord came unto me, saying.…
The word of the Lord came unto me, saying. The Targum is, the word of prophecy from the Lord: whether this is a new prophecy, or the former continued, is not certain; the latter seems probable. This introduction is omitted in the Septuagint and Arabic versions.
The word of the Lord came unto me, saying. The Targum is, the word of prophecy from the Lord: whether this is a new prophecy, or the former continued, is not certain; the latter seems probable. This introduction is omitted in the Septuagint and Arabic versions.
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Jeremiah 16:2
jer 16:2
jer 16:2
jer 16:2Thou shall not take thee a wife,.... Not because it was unlawful; for it was lawful for prophets to marry, and they did; but because it was not advisable, on account of the calamities and distresses which were coming upon the nation; which would be more bearable by him alone, than if he had a wife, which would increase his care, concern, and sorrow.
Neither shall thou have sons nor daughters in this place; in Anathoth, says Kimchi; but it is most likely that Jerusalem in particular is meant, though the whole land of Judea in general may be designed; and though nothing is more desirable than to have children to build up the family, and bear and continue a man's name for futurity, yet in times of public calamity these do but add to the affliction.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain The prophet is commanded to abstain from marriage, from…
The prophet is commanded to abstain from marriage, from mourning, or festival assemblies; hereby representing to them their approaching misery, ver. 1-9. Their sins which caused it, ver. 10-13. Their strange deliverance from Babylon, ver. 14, 15. After that their iniquity is recompensed, ver. 16-18. The prophet's comfort in the calling of the Gentiles, ver. 19-21
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On account of the evils which threatened his country,…
CHAPTER XVI
On account of the evils which threatened his country, the
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prophet is forbidden to encumber himself with a wife and
family, or to bear any share in the little joys and sorrows of
his neighbours, which were to be forgotten and absorbed in
those public calamities, 1-9,
which their sins should draw on them, 10-13.
A future restoration however is intimated, 14, 15,
after these calamities should be endured, 16-18;
and the conversion of the Gentiles is foretold, 19-21.
NOTES ON CHAP. XVI
Verse 1. The word of the Lord came also unto me] This discourse Dahler supposes to have been delivered some time in the reign of Jehoiakim.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Jer 16:1-4. The word of the Lord came, &c.…
Jer 16:1-4. The word of the Lord came, &c. — Here begins a new discourse, wherein God forbids Jeremiah to marry, principally with a view to show the miseries of parents, and the confused and ruinous state of things in Judea. “Fruitfulness was promised as a blessing under the law, Deu 28:4, but ceased to be so in such difficult times as were coming upon the Jewish nation. For parents could not promise to themselves any comfort in their children, who must be exposed to the many miseries that attend a hostile invasion and a conquering army.” — Lowth. They shall die of grievous deaths — Hebrew ממותי תחלאים, mortibus ægritudinum, id est, ægerrimis, Buxtorf. Literally, of deaths of sicknesses, that is, very sorrowful deaths; meaning, Blaney thinks, epidemical disorders, (such as the pestilence,) terminating in death. It, no doubt, however, also includes death by the sword and by famine.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain In this prophecy Jer. 16:1-18, the punishment of the…
In this prophecy Jer. 16:1-18, the punishment of the people is set forth in even sterner terms than in the last. The whole land is likened to a desert covered with the bodies of the dead, who lie unbemoaned and uncared for; and the prophet himself is commanded to abstain from the common usages of mankind that his motto of life, as well as his words, may warn the people of the greatness of the approaching calamity. There is, however, to be finally a return from exile, but only after the idolatry of the nation has been severely punished. The prophecy was probably written about the close of Jehoiakim’s reign.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Lange's Commentary on the Holy Scriptures 1864 · Public Domain 3. Instructions as to the conduct of the Lord’s…
CHAPTER 16
3. Instructions as to the conduct of the Lord’s servant among the people who have incurred judgment
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Jer_16:1-9
1 The word of Jehovah came also unto me, saying,
2 Thou shalt not take to thee a wife,
Nor shalt thou have sons and daughters in this place:
3 For thus saith Jehovah of the sons and of the daughters born in this place,
And of their mothers that bare them,
And of their fathers that begat them in this land:
4 Miserable deaths1 shall they die,
They shall not be mourned nor buried;
They shall become dung on the surface of the earth;
And by sword and famine shall they perish;
And their carcases shall serve for food to the fowls of heaven and the beasts of the earth.
5 For thus saith Jehovah: Enter not into the house of mourning,2
And go not to bewail them or to commiserate them;
For I have taken my peace from this people, saith Jehovah,—
The loving-kindness and the mercy.
6 Both great and small shall die in this land;
They shall not be buried and men will not mourn them,
Nor cut themselves, nor make themselves bald for them:
7 Nor will men break bread3 for them in mourning,
To console them concerning the dead;
Nor will they present them the cup of consolation,
Concerning father or mother.
8 And also thou shalt not go into the house of feasting, [lit. drinking],
To sit with them to drink and to eat.
9 For thus saith Jehovah Zebaoth, the God of Israel:
Behold, I take away from this place before your eyes and in your days,
The voice of joy and the voice of gladness,
The voice of the bridegroom and the voice of the bride.
EXEGETICAL AND CRITICAL
The prophet (in Jer_15:10) had cried to his mother in complaint: Why hast thou borne me? He had explained in Jer_16:17 that he lived alone and far from all society of cheerful men. The Lord had thereupon in Jer_16:19-21 consoled him and promised him protection and deliverance. But the great national calamities should nevertheless continue. Hence both the complaint of the prophet in Jer_16:10 and his separation in Jer_16:17 are approved. Yea, it is added in confirmation that he is not even to take a wife and beget children (Jer_16:2), for these would not escape the universal calamity of death (Jer_16:3-4),—further that he is not to go into any house of mourning or give any token of sympathy in the cases of death, in order to indicate that the dead will remain without burial or mourning;—finally that he is not to go into any house of feasting, in order to indicate that all joy, especially all nuptial rejoicing, will cease.
Jer_16:1-4. The word … beasts of the earth. The probibition to marry is closely connected with the complaint of the prophet in Jer_16:10 : let it not be that thy children charge thee as thou hast charged thy mother. Comp. Jer_8:2; Jer 26:33.—With the sword, comp. Jer_14:12; Jer_14:15; Jer_44:12; Jer_44:27.—Become food. Comp. Jer_7:33; Jer_19:7; Jer_34:20.
Jer_16:5-7. For thus saith … father or mother. The connection of Jer_16:4, with Jer_16:5 sqq., is as follows: the inhabitants shall perish miserably and lie unburied, for it is the command of the Lord that the prophet go into no house of mourning, i.e., it is the divine purpose to decree that punishment of which the command to the prophet is only the outward sign. The ground of this purpose is that God has withdrawn His favor from the people. (For I have taken, etc.).—Commiserate. Comp. Jer_15:5; Jer_22:10; Job_2:11; Job_42:11.—For I have taken, etc. Comp. Joel 2:10; 4:15; Gen_30:23.—Loving-kindness Comp. Hos_2:21; Zec_7:9.—Cut make bald, customs forbidden by the law (Vid. Lev_19:28; Deu_14:1), but which were, however, practised. Comp. Jer_41:5 (Jer_48:37). קָרְחַה [baldness] is mentioned with especial frequency: Isa_22:12; Eze_7:18; Amo_8:10; Mic_1:16. Comp. Ewald, Alterthümer d. V. Isr. [Jewish Antiquities] S. 225; Saalschuetz, Mos. Recht., S. 380.—They shall not break bread [A. V., “tear themselves.” Comp. Textual Notes].—The cup of consolation, comp. Pro_31:6-7.
Jer_16:8-9. And also thou shalt not … voice of the bride. In this relation also the absence of the prophet is to indicate that joyful festivals are things denied by the Lord.—Before your eyes. This calamity will not just come upon a later generation, but upon the present.—Voice of the bridegroom. Comp. Jer_7:34; Jer_25:10.
Footnotes:
[1]Jer_16:4.—מְמוֹתֵי תַחֲלֻאִים [literally, deaths of diseases], different kinds of death in torment. Comp. Jer_14:18 [the sick (pining) of famine]. ממות here only and in Eze_28:9; comp. מוֹתֵי, Eze_28:10.
[2]Jer_16:5.—מַרְזֵחַ ּבֵית מַרְזֵחַ occurs besides only in Amo_6:7 (in the construct state, מִרְזַח. Comp. Olsh. § 198, a. b. S. 376, 7), in the latter place with the meaning of jubilation. The root רָזַח, which does not occur in the Hebrew, has according to the dialects (Arab. marsih, vox vehemens) the meaning of loud crying, be it for joy or sorrow.
[3]Jer_16:7.—פָרַס interchangeably with פָרַשׂ (Lam_4:4)=frangere, dividere. With להם Isa_58:7. Here להם is wanting, but is found in some codd. of Kennicott. The LXX. and Jerome also express it. At any rate the bread, corresponding to the cup of consolation, is intended, which in Eze_24:17; Eze_24:22 is called לֶהֶם אֲנָשִׁים; Hos_9:4 לֶהֶם אוֹנִים. The suffixes in לְנַהֲמִוֹ as in אביו and אִמּוֹ refer to the idea present, not in the words but in the mind of the mourner (Comp. Ewald, § 318 a).
THIRD MAIN DIVISION
Reason Of The Rejection And Announcement Of The Captivity (Jer_16:10 to Jer_17:4)
1. Idolatry the cause of the removal into exile
Jer_16:10-15
10 And it shall come to pass, when thou shalt shew [declarest to] this people all these words, and they shall say unto thee, Wherefore hath [doth] the Lord [Jehovah] pronounced [denounce] all this great evil against us? or what is our iniquity? or what is our sin that we have committed4 against the Lord [Jehovah] our God?
11 Then shalt thou say unto them:
Therefore, because your fathers have forsaken me. saith Jehovah,
And went after other gods, and served them and worshipped them,
And have forsaken me and not kept my law;
12 And ye have done still worse5 than your fathers,
Since ye walk6 every one according to the hardness of his evil heart,
That ye hearken not unto me;—
13 Therefore I cast you away out of this land
Into the land that ye have not known, ye and your fathers;
And there ye shall serve the7 other gods day and night,
Because8 I will shew you no favour.9
14 Therefore behold, the days come, saith Jehovah,
When it shall no more be said: As Jehovah liveth,
Who brought up the children of Israel out of the land of Egypt;
15 But: As Jehovah liveth,
Who brought up the children of Israel from the land of the North,
And from all lands whither he had driven them:
And I bring them back into their land, that I gave to their fathers.
EXEGETICAL AND CRITICAL
The grounds of the punitive judgment described in the previous context are stated in this way, that the prophet is commanded to answer the people when, assuming an air of innocence, they inquire into these grounds (Jer_16:10): because your fathers forsook me and served other gods (Jer_16:11), and ye moreover have done worse (Jer_16:12), therefore I cast you forth into a strange land, where you may serve those gods; and will show you no more favor (Jer_16:13). To this are added two verses repeated in Jer_23:7-8, in which it is declared that the oath by Jehovah who brought Israel out of Egypt, will be changed into the oath by Jehovah who brought Israel out of the north country. If these verses are genuine here, their object must be a double one: 1. Confirmation of the threatening pronounced in Jer_13:2. Mitigation of the harsh utterance at the close of Jer_16:13, by the prospect of future deliverance. This strophe, moreover, forms the argument of the third division, for the three following strophes serve only to describe more in detail, and to elucidate some points in the first.
Jer_16:10-13. And it shall come to pass … shew you no favour. This mode of speech, viz., the hypothesis of a question of the people and answer to it is found Jer_5:19; Jer_13:22.—Therefore that your fathers, etc. Comp. Jer_7:24-28; Jer_9:11-15; Jer_11:7, sqq.—Hardness. Comp. Jer_3:17; Jer_9:13; Jer_18:12.—that ye hearkened not. Comp. Jer_17:23; Jer_18:10; Jer_19:15; Jer_43:13.—Therefore I cast, etc., comp. Jer_22:26; Jer_22:28.—Into the land. The article is explained by the prophet’s reference to what has been already said (Jer_15:14).—And ye shall serve. What was before sin is now punishment. The prophet has in view Deu_4:28; Deu_28:36; Deu_28:64.—Day and night. The servants’ toil consists in this, that they must attend to their service day and night.—Because I will shew. This causal sentence refers not to the first clause of the verse, which is circumstantially founded on the preceding context from Jer_16:10, but on the second. Because Jehovah has withdrawn His favor, they have to seek help of their idols.
Jer_16:14-15. Therefore behold … gave to your fathers. לָכֵן, therefore, at the beginning of Jer_16:14 is entirely in place. On this very account, because Israel, according to Jer_16:13, were to be cast away into a foreign land, the form of oath is to be correspondingly altered. Accordingly the purport of Jer_16:14-15 is primarily not consolatory, but sad. It confirms the declaration concerning the captivity. In so far, and because Jeremiah frequently quotes himself, as well as because interruptions of a prophecy of sorrowful import by consolatory prospects also frequently occur (comp. Jer_4:27; Jer_5:10; Jer_5:18), these verses may well be genuine here. I bring back is then connected with I cast away in Jer_16:13. Moreover that the words, even if transferred by Jeremiah himself, are in their original position in Jer_23:7, is clear from the connection, as well as from “the more peculiar and concrete form of the text” (Hitzig) of this passage.
Footnotes:
[4]Jer_16:10.—אשׁר הטאנו. The nota relationis may be regarded as a pronoun in the accusative, because it is said—הֲטָאָה הָטָא, Exo_32:31; comp. Lev_4:3; Deu_19:15.
[5]Jer_16:12.—חרעתם ו׳. Comp. Naegelsb. Gr., § 95, e.
[6]Jer_16:12.—והנכם ונו׳, causal sentence. Comp. Naegelsb. Gr., § 110, 1, e.
[7]Jer_16:13.—The אֵת before אלהים in this passage may have this reason, that the word may be regarded as determinate in itself. Comp. Naegelsb. Gr., § 68,1. Anm. 1.
[8]Jer_16:13.—אשׁר ּאשׁר־לא is causal here as in Jer_13:25. Comp. Naegelsb. Gr., § 110, 1.
[9]Jer_16:13—חֲנִינָה ἄπ. λεγ.
MORE PARTICULAR DESCRIPTION OF THE REMOVAL ANNOUNCED IN Jer_16:13
Jer_16:16-18
16 Behold I send for10 many fishers,11 saith Jehovah, who shall fish them.12
After that I send for many hunters, who shall hunt them
Down from every mountain, and from every hill,
And from out of the clefts of the rocks.
17 For my eyes overlook all their ways; they are not hidden from me,
Nor is their iniquity concealed from mine eyes.
18 And I recompense the first time double their iniquity and sin,
Because they have desecrated my land with the carcases of their monsters,
And have filled mine inheritance with their abominations.13
EXEGETICAL AND CRITICAL
This strophe serves only to describe more fully the facts announced in Jer_16:13, Therefore I cast you, etc. The deportation is to take place, as it were, according to the rules of art. The enemies are therefore compared to fishermen who fish out a lake, and with hunters who exterminate the wild animals from a hunting-district, even from the most effectual covers (Jer_16:16). So also the hiding of the Israelites will not avail, for all their ways are so manifest to the Lord that their iniquity lies displayed before His eyes (Jer_16:17). And so He recompenses to them for the first time double their sin by banishment from the land which they have desecrated by their idolatries. In this it is implied that in case of a second provocation, God’s punitive justice will apply a still higher measure than that of double retribution.
Jer_16:16-18. Behold … abominations.—Many hunters. The reason why the adjective many is used, is that the prophet means to say: then again I send for many, viz., hunters.—Hunters is, therefore, epexegetical. That רבים is here used as a numeral (as in Psa_89:51; Pro_31:29; 1Ch_28:5; Neh_9:28), is less probable. From Jer_16:17-18 it is evident that fisher and hunter were not to bring together the Israelites out of exile, but to drive them out of their own land.—As it follows from כִּי, Jer_16:17, the figure declares that no concealment will profit them. As fishers and hunters, who proceed according to the rules of their art, know how to drive out the animals from all their hiding-places, so will the enemies do with the Israelites. The former will see through all the plans and measures of the latter and defeat them, for they are revealed to them by God. before whose sight those measures equally with the sins of Israel lie bare and exposed. Comp. Jer_23:24; Jer_32:19.—ראשׁוֹנהּ, first time. [Henderson, following Hitzig, etc., renders “previously.”—S. R. A.] The explanation according to which this word is referred to Jer_16:15 (Hitzig, Ewald, Umbreit), would be perfectly satisfactory if it did not leave unregarded the evidently intended antithesis to משׁנהdouble. This requirement can be met satisfactorily without any alteration of the text (as attempted by Graf, according to Isa_56:7), if we recognize that the prophet assumes the possibility of a second visitation. Then he would say: for this first time double will be recompensed (Isa_61:7; Zec_9:12), but in case of repetition a much severer measure will be rendered:—as in reality the second destruction by the Romans was total in comparison with the first merely partial one.—Because, etc. The punishment has an inner relation to the sin: they have desecrated the land and rendered it uninhabitable, they must therefore leave it.
Footnotes:
[10]Jer_16:16.—שָׁלַח לְ is used here with the meaning of “to send for, cause to be brought,” exactly as in Jer_14:3 in the expression שָֽׁלְחוּ לַמּיִם. It is, therefore, quite a mistake to assume an Aramaism here as in Jer_40:2 (comp. 2Ch_17:7; Ezr_8:16), or, to refer to entirely different passages, as 1Ki_20:7. Even Num_22:40, cannot be compared.
[11]Jer_16:16.—דַוָּנִים. The word occurs besides only in Isa_19:8 and Eze_47:10, in the former place in the form דַיָנִים, in the second דַּוָּנִים, without any proposed alteration of reading in the Keri. In the present passage the Keri probably proceeds from the endeavor to produce uniformity with צַיָדִים.
[12]Jer_16:16.—ודינום ἄ λεγ.—Fuerst and Ewald (§ 127, a) would explain דִּינ as an abbreviation of הֵדִינ. But why should there not be a root with a weak י as middle radical? Comp. Naegelsb. Gr., § 37; Olsh. § 233 d, S. 486.
[13]Jer_16:18.—As מלא is not construed with בְ, we must connect with מלאו only ותועבוֹתיהם (comp. Jer_2:7; Jer_44:22).
3. REFUTATION OF THE OBJECTION (Jer_16:10) THAT THE PEOPLE HAD COMMITTED NO SIN BY THEIR IDOLATRY
Jer_16:19-21
19 O Jehovah, my strength and my fortress,
And my refuge in the day of distress!
“To thee will the heathen come from the ends of the earth, and will say:
Falsehood only have our fathers inherited,
Vapour, and there is none among them that profiteth.
20 Should a man make himself gods? And they are not gods!”
21 Therefore behold I teach them this once,
And teach them to know my hand and my might,
And they shall know that my name [is] Jehovah.
EXEGETICAL AND CRITICAL
Having in Jer_16:14-18 given a confirmation and further description of the judgment threatened in Jer_16:13, the prophet in the two following strophes, Jer_16:19-21, and Jer_17:1-4 goes back to Jer_16:10, where it is said that the people deny having sinned against Jehovah. This denial may have a double meaning. First it may be intended to declare that it is not a sin to serve other gods, together with Jehovah. Secondly, the meaning may be that the fact itself that Israel served other gods is disputed. To this denial in the first sense the prophet replies by directing his glance into the proximate future, in which the heathen will perceive what Israel has failed to perceive, viz., that the gods are vanity, that Jehovah is alone God, and that therefore idolatry is sin (Jer_16:19-20). Now since Israel might and should long ago have perceived that which even the heathen will perceive at last, but did not do so, Jehovah will bring this truth to their knowledge by a thoroughly incisive lesson (Jer_16:21).
Jer_16:19-20. O Jehovah my strength … not gods. Since the prophet addresses the Lord as my strength, etc., and then says that the heathen, after they have perceived the nothingness of the idols, will all come to this Lord, he includes himself, as it were, together with the heathen, among the believers in Jehovah, but excludes Israel from this communion, until instructed by the judgments they recognize their errors, and obtain the same saving knowledge.—My strength. Comp. Psa_28:7-8; Psa_59:17; 2Sa_22:3.—Heathen [lit., nations.—S. R. A.] Even this word shows that it is not the tribes of Israel that are meant. (Meier).—Falsehood only. Comp. Jer_10:14; Jer_51:17.—Our fathers inherited. The expression is still stronger than if it had been we inherited. The tradition is false from the very beginning.—Profiteth. Comp. Isa_44:10; Jer_2:8; Jer_2:11.—Should a man. The words of the heathen in which they themselves set forth the vanity of the idols. Manufactured gods are on this very account no gods. The sentence and they are not gods is to be taken in a causal sense. Comp. Naegelsb. Gr., § 109, 4.
Jer_16:21. Therefore behold … my name Jehovah. From the connection the prophet’s object cannot be to give instruction concerning the future conversion of the heathen. He only wishes, by the good which he says of the heathen, to set the folly of Israel in a clearer light. We are therefore after the sentences “I come to thee,” and “the heathen will come to thee” to supply: but Israel comes not to thee. There is a reference to this thought in therefore. Because Israel has not the knowledge which he might long have had, as well as, or better than the heathen will have it in the future, the Lord will this once impart it to them.—This once (comp. Jer_10:18) like the first time in Jer_16:18, refers to the impending first catastrophe of the theocracy by the Chaldeans. Israel is to feel the hand of the Lord, and thus learn to understand the significance of His name. The prophet evidently alludes to Exo_3:14. We perceive in what sense the understanding of the name is meant, from the words “I will teach them to know (i. e., to experience, to feel) My hand and My might,” in comparison with the expression הֶבֶל, which is used of the idols in Jer_16:19. By that visitation, namely, will Jehovah manifest Himself as the Really Existent (this point from the connection is evidently here brought into the foreground) in opposition to the non-existent deities, and thus bring Israel to the consciousness that he has certainly sinned in worshipping other gods together with Jehovah. Comp. Isa_52:6, coll. Jer_23:27; Exo_6:3.
[“This passage (Jer_16:19 to Jer_17:14) is appointed as the Haphtorah, or Proper Prophetical Lesson, to Lev_26:3 to Lev_27:34, where God declares the vanity of idols, and the blessings of faith, repentance and obedience.” Wordsworth.—S. R. A.]
DOCTRINAL AND ETHICAL
1. On Jer_14:7. “Medicina erranti confessio, qua de re Psa_32:3-4 et Ambrosius eleganter: Confessio verecunda suffragatur Deo, et pœnam, quam defensione vitare non possumus, pudore revelamus (lib. de Joseph., c. 36), et alibi idem: Cessat vindicta divina, si confessio præcurat humana. Etsi enim confessio non est causa meritoria remissionis peccatorum, est tamen necessarium quoddam antecedens.” Förster.
2. “In earnest and hearty prayer there is a conflict between the spirit and the flesh. The flesh regards the greatness of the sins, and conceives of God as a severe Judge and morose being, who either will not help further or cannot. The spirit, on the other hand, adheres to the name of God, i. e., to His promise; he apprehends God by faith as his true comfort and aid, and depends upon Him.” Cramer.
3. On Jer_14:9 a. “Ideo non vult Deus cito dare, ut discas ardentius orare.” Augustine.
4. On Jer_14:9 b. “Quia in baptismo nomen Domini, i. e., totius SS. et individuæ Trinitatis super nos quoque invocatum est, eo et ipso nos in fœdus Dei recepti sumus et inde populus Dei salutamur.” Förster.
5. On Jer_14:10. “So long as the sinner remains unchanged and uncontrite God cannot remove the punishment of the sin (Jer_26:13).” Starke.—“Quotidie crescit pœna, quia quotidie crescit et culpa.” Augustine.
6. On Jer_14:11-12. [“We further gather from this passage that fasting is not in itself a religious duty or exercise, but that it refers to another end. Except then they who fast have a regard to what is thereby intended—that there may be a greater alacrity in prayer—that it may be an evidence of humility in confessing their sins,—and that they may also strive to subdue all their lusts;—except these things be regarded, fasting becomes a frivolous exercise, nay, a profanation of God’s worship, it being only superstitious. We hence see that fastings are not only without benefit except when prayers are added, and those objects which I have stated are regarded, but that they provoke the wrath of God as all superstitions do, for His worship is polluted.” Calvin.—S. R. A.] “Unbelief is a mortal sin, so that by it the good is turned into evil. For fasting or praying is good; but when the man who does it has no faith it becomes sin (Psa_109:7).” Cramer.
7. On Jer_14:14. “He who would be a preacher must have a regular appointment. In like form for all parts of divine worship we must have God’s word and command for our support. If we have it not all is lost.” Cramer.
8. On Jer_14:14 (I have not sent them). “This does not come at all into the account now-a-days; and I do not know, whether to such a preacher, let him have obtained his office as he may, in preaching, absolution, marrying and exorcising, or on any other occasion, when he appeals to his calling before the congregation or against the devil, the thought once occurs, whether he is truly sent by God. Thus the example of the sons of Sceva (Act_19:14; Act_19:16) is no longer considered, and it appears that the devil is not yet disposed by such frightful occurrences to interrupt the atheistical carelessness of the teachers.” Zinzendorf.
9. On Jer_14:15. “The example of Pashur and others shortly afterwards confirms this discourse. This is an important point. One should however, with that modesty and prudence, which Dr. Wiesmann (Prof. of Theol. in Tübingen), who seems called of God to be a writer of church history, in his Introd. in Memorabilia historiæ sacræ N. T. (1731 and 1745) which I could wish were in the hands of all teachers, repeatedly recommends, have regard to this also, when so-called judgments on the wicked are spoken of, that when the Lord in His wisdom and omnipotence exercises justice on such transgressors by temporal judgments, these are often a blessing to them and the yet remaining means of their salvation. It is related that a certain clergyman in a Saxon village, about the year 1730, felt such a judgment upon himself and his careless ministry, and after happy and humble preparation on a usual day of fasting and prayer, presented himself before his church as an example, and exercised on himself what is called church discipline, whereupon he is said to have fallen down dead with the words,
‘My sin is deep and very great,
And fills my heart with grief.
O for thy agony and death,
Grant me, I pray, relief.’
He is no doubt more blessed, and his remembrance more honorable, than thousands of others, who are praised by their colleagues in funeral discourses as faithful pastors, and at the same time, or already before, are condemned in the first but invisible judgment as dumb dogs, wolves or hirelings.” Zinzendorf.
10. On Jer_14:16. “Although preachers lead their hearers astray, yet the hearers are not thus excused. But when they allow themselves to be led astray, the blind and those who guide them fall together into the ditch (Luk_6:39).” Cramer. [“When sinners are overwhelmed with trouble, they must in it see their own wickedness poured upon them. This refers to the wickedness both of the false prophets and the people; the blind lead the blind, and both fall together into the ditch, where they will be miserable comforters one to another.” Henry.—S. R. A.]
11. On Jer_14:19. Chrysostom refers to Rom_11:1 sqq., where the answer to the prophet’s question is to be found.
12. On Jer_14:21. “Satan has his seat here and there (Rev_2:13). I should like to know why the Saviour may not also have His cathedral. Assuredly He has, and where one stands He knows how to maintain it, and to preserve the honor of the academy.” Zinzendorf.
[“Good men lay the credit of religion, and its profession in the world, nearer their hearts than any private interest or concern of their own; and those are powerful pleas in prayer which are fetched from thence, and great supports to faith. We may be sure that God will not disgrace the throne of His glory, on earth; nor will He eclipse the glory of His throne by one providence, without soon making it shine forth, and more brightly than before, by another. God will be no loser in His honor in the long run.” Henry.—S. R. A.]
13. On Jer_14:22. “Testimony to the omnipotence of God, for His are both counsel and deed (Pro_8:14). Use it for consolation in every distress and for the true apodictica [demonstration] of all articles of Christian faith, however impossible they may appear.” Cramer.—[“The sovereignty of God should engage, and His all-sufficiency encourage, our attendance on Him, and our expectations from Him, at all times.” Henry.—“Hence may be learned a useful doctrine—that there is no reason why punishments, which are signs of God’s wrath, should discourage us so as to prevent us from venturing to seek pardon from Him; but on the contrary a form of prayer is here prescribed for us; for if we are convinced that we have been chastised by God’s hand, we are on this very account encouraged to hope for salvation; for it belongs to Him who wounds to heal, and to Him who kills to restore to life.” Calvin.—S. R. A.]
14. On Jer_15:1. On the part of the Catholics it is maintained that “hoc loco refellitur hæreticorum error … orationes defunctorum sanctorum nihil prodesse vivis. Contrarium enim potius ex hisce arguendum suggeritur, nempe istiusmodi sanctorum mortuorum orationes et fieri coram Deo solere pro viventibus, et quando viventes ipsi non posuerint ex semet obicem, illas esse iis maxime proficuas. Ghisl. Tom. II. p. 296). To this it is replied on the part of the Protestants. 1. Enuntiatio isthæc plane est hypothetica. 2. Eo tantum spectat, ut si Moses et Samuel in vivis adhuc essent, adeoque in his terris pro populo preces interponerent suas, perinde ut ille, Exodus 32. hic vero 1 Samuel 7. (Förster, S. 86).” He also adds two testimonies of the fathers against the invocation of saints. One from Augustine, who (contra Maximin., L. 1), calls such invocation sacrilegium, the other from Epiphanius who (Hæres 2) names it an error seductorum, and adds “non sanctos colimus, sed sanctorum dominum.”—That the intercession of the living for each other is effective, Cramer testifies, saying “Intercession is powerful, and is not without fruit, when he who prays and he for whom he prays are of like spirit.” Comp. Rom_15:30; 2Co_1:11; Eph_6:18-19; 1Ti_2:1-2; 1Jn_5:16. [To the same effect also Calvin and Henry.—S. R. A.]
15. On Jer_15:4 b. “Scilicet in vulgus manant exempla regentum, utque ducum lituos, sic mores castra sequuntur.”—“Non sic inflectere sensus humanos edicta valent ut vita regentum.”—“Qualis rex talis grex.” Förster.
16. “God keeps an exact protocol [register] of sins, and visits them to the third and fourth generation.” Cramer. [“See what uncertain comforts children are; and let us therefore rejoice in them as though we rejoiced not.” Henry.—S. R. A]
17. On Jer_15:5. “When God abandons us we are abandoned also by the holy angels, and all creatures. For as at court when two eyes are turned away the whole court turns away; so when the Lord turns away all His hosts turn away also.” Cramer.
18. On Jer_15:7. “God as a faithful husbandman has all kinds of instruments for cleaning His grain. He has two kinds of besoms and two kinds of winnowing-fan. With one He cleanses, winnows the grain and sweeps the floor, so that the chaff may be separated from the good wheat. This is done by the Fatherly cross. But if this does not avail He takes in hand the besom of destruction.” Cramer.
19. On Jer_15:10. “The witnesses of Jesus have the name among others of being hard and rough people, from whom they cannot escape without quarreling. It is not only a reproach which Ahab and such like make to Elijah, ‘Art thou he that troubleth Israel?’ (1Ki_19:17). But even true-hearted people like Obadiah do not thoroughly trust to them; every one has the thought, if they would only behave more gently it would be just as well and make less noise. Meanwhile the poor Elijah is sitting there, knowing not what to do; a Jeremiah laments the day of his birth … why am I then such a monster? Why such an apple of discord? What manner have I? How do I speak? ‘For when I speak, they are for war’ (Psa_120:7). He does not at once remember that they called the master Beelzebub, and persecuted all the prophets before him; that his greatest sin is that he cares for the interests of Jesus in opposition to Satan.” Zinzendorf. [“Even those who are most quiet and peaceable, if they serve God faithfully, are often made men of strife. We can but follow peace; we have the making only of one side of the bargain, and therefore can but, as much as in us lies, live peaceably.” Henry.—S. R. A.]
20. On Jer_15:10 b. (I have neither lent nor borrowed at usury). “My dear Jeremiah! Thou mightest have done that; that is according to the custom of the country, there would be no such noise about that. There is no instance of a preacher being persecuted because he cared for his household. But to take payment in such natural products as human souls, that is ground of distrust, that is going too far, that thou carriest too high, and thou must be more remiss therein, otherwise all will rise up against thee; thou wilt be suspended, removed, imprisoned or in some way made an end of, for that is pure disorder and innovation, that smacks of spiritual revolutionary movements.” Zinzendorf.
21. On Jer_15:15 a. (Thou knowest that for thy sake I have suffered reproach). “This is the only thing that a servant of the Lamb of God should care for, that he does indeed suffer not the least in that he has disguised and disfigured the doctrine of God and his Saviour. … It might be wished that no servant of the Lord, especially in small cities and villages, would now and then make a quarrel to relieve the tedium, which will occupy the half of his life, and of which it may be said in the end: vinco vel vincor, semper ego maculor.” Zinzendorf.
22. On Jer_15:16. “The sovereign sign of a little flock depending on Christ is such a hearty, spiritual tender disposition towards the Holy Scriptures, that they find no greater pleasure than in their simple but heart-searching truths. I, poor child, if I but look into the Bible, am happy for several hours after. I know not what misery I could not alleviate at once with a little Scripture.” Zinzendorf. [On Jer_17:17. “It is the folly and infirmity of some good people that they lose much of the pleasantness of their religion by the fretfulness and uneasiness of their natural temper, which they humor and indulge instead of mortifying it.” Henry.—S. R. A.]
23. On Jer_15:19, a. (And thou shalt stand before me: [Luther: thou shalt remain my preacher]) “Hear ye this, ye servants of the Lord! Ye may be suspended, removed, lose your income and your office, suffer loss of house and home, but ye will again be preachers. This is the word of promise. * * * And if one is dismissed from twelve places, and again gets a new place, he is a preacher to thirteen congregations. For in all the preceding his innocence, his cross, his faith preach more powerfully than if he himself were there.” Zinzendorf.
Note.—On this it may be remarked that in order to be the mouth of the Lord it is not necessary to have a church.
24. On Jer_15:19 b. (Before thou return to them) “We can get no better comfort than this, that our faithful Lord Himself assures us against ourselves. I will make thee so steady, so discreet, so well-founded, so immovable, that, hard as the human heart is, and dead and opposed, yet it will be rather possible that they all yield to thee, than that thou shouldest be feeble or slack and go over to them.” Zinzendorf.
25. On Jer_15:20. “A preacher must be like a bone, outwardly hard, inwardly full of marrow.” Förster. [“Ministers must take those whom they see to be precious into their bosoms, and not sit alone, as Jeremiah did, but keep up conversation with those they do good to, and get good by.” Henry.—S. R. A.]
26. On Jer_16:2. “It is well-known that in no condition is celibacy attended by so many evils as in that of the clergy and that this condition entails in a certain measure a present necessity of marrying. For if any one needs a helpmeet to be by his side, it is the man who must be sacrificed to so many different men of all classes. But all this must be arranged according to circumstances. Ye preachers! Is it made out that ye marry only for Jesus? … that you have the church alone as your object? and that you subject yourselves to all the hardships of this condition with its tribulations only for the profit of many? First, then, examine maturely in your offices, whether there is no word of the Lord, whether circumstances do not show, whether there is not an exception from the rule in your case, that you are to take no wife; whether Paul does not call to you in spirit, ‘I would that thou wert as I.’ May it not sometimes be said? ‘Take no wife at this time or at this place!’ or ‘Take not another!’ How does the matter look on closer examination? The rather, as it is known to the servants of Christ to be no hyperbolical speech, when it is said, ‘The minister has slain his thousands, but the minister’s wife her ten thousands.’ He that loves anything more than Christ is not worthy of Him. If it cannot be cured endure it. But see to it the more, that those who have wives be as those who have them not (1Co_7:29). Lead your wife in prayer diligently and plainly, as Moses with Zipporah (Exo_4:25, Surely a bloody husband art thou to me). If they would not have you dead they must leave you your Lord. I know not when anything was so pleasing to me as when I saw a certain minister’s wife weeping sorely from apprehension that her husband would not endure a certain trial. She saw clearly that he would retain his charge, but she feared the Saviour would make it hard to him.”Zinzendorf.
27. On Jer_16:2. “Ridiculi sunt Papicolæ, qui ex hoc typo articulum religionis suæ de cœlibatu saceraotum exstruere conantur. Nam. 1. tota hæc res fuit typica. Typica autem et symbolica theologia non est argumentativa juxta axioma Thomæ. 2. Non simpliciter interdicitur conjugium prophetæ in omni loco, sed tantum in hoc loco.” Förster.
28. On Jer_16:7. This passage (as also Isa_58:7) is used by the Lutheran theologians to prove that panem frangere may be equivalent to panem distribuere, as also Luther translates: “They will not distribute bread among them.” This is admitted by the Reformed, who, however, remark that it does not follow from this that frangere et distribuere also “in Sacramento æquipollere, quod esset a particulari ad particulare argumentari.” Comp. Turretin., Inst. Theol. Elencht. Tom. III., p. 499.
29. On Jer_16:8. “When people are desperately bad and will not be told so, they must be regarded as heathen and publicans (Mat_17:18; Tit_3:10; 1Co_5:9).” Cramer.
30. On Jer_16:19. “The calling of the heathen is very consolatory. For as children are rejoiced at heart when they see that their parents are greatly honored and obtain renown and praise in all lands, so do all true children of God rejoice when they see that God’s name is honored and His glory more widely extended.” Cramer.—This passage is one of those which predict the extension of the true religion among all nations, and are therefore significant as giving impulse and comfort in the work of missions. Comp. Deu_32:21; Hos. 2:1, 25; Joe_3:5; Isa_49:6; Isa_65:1; Rom_10:12 sqq.
31. On Jer_16:21. “Nothing can be learned from God without God. God instructs the people by His mouth and His hand, verbis et verberibus.” Cramer.
32. On Jer_17:1. “Scripta est et fides tua, scripta est et culpa tua, sicut Jeremias dixit: scripta est Juda culpa tua graphio ferreo et ungue adamantino. Et scripta est, inquit, in pectore et in corde tuo. Ibi igitur culpa est ubi gratia; sed culpa graphio scribitur, gratia spiritu designatur.” Ambros. de Sp. s. III. 2.
33. On Jer_17:1. “The devil is God’s ape. For when he sees that God by the writing of His prophets and apostles propagates His works and wonders to posterity, he sets his own pulpiteers to work, who labor with still greater zeal, and write not only with pens and ink, but also with diamonds, that such false religion may have the greater respect and not go down.” Cramer.
34. On Jer_17:5.
“O man in human help and favor
Trust not, for all is vanity,
The curse is on it,—happy he,
Who trusts alone in Christ the Saviour.”
[“When water is blended with fire, both perish; so when one seeks in part to trust in God and in part to trust in men, it is the same as though he wished to mix heaven and earth together, and to throw all things into confusion. It is then to confound the order of nature, when men imagine that they have two objects of trust, and ascribe half their salvation to God and the other half to themselves or to other men.” Calvin.—S. R. A.]
35. On Jer_17:5. “A teacher is commanded to be the first to honor the authorities, to pray for them and be subject to them as God’s servants… But since the authorities, in all which pertains to the concerns of the soul, have part only as members, there is great occasion for this cursed dependence on flesh … when one from the hope of good personal protection … gives up the work of the Lord to the powers of the earth. … It is true the church is to have foster-parents who are kings. But nevertheless neither kings nor princes are its tutelar deities, much less lords and commanders of the church, but one is our Master, one our Judge, one our King, the Crucified.” Zinzendorf.
36. On Jer_17:5. Reformed theologians, ex. gr., Lambertus Danæus (ob. 1596) have applied this passage in the sense of Joh_6:63, in their controversies against the Lutheran doctrine of the Supper. But as Calvin declared, it is not the flesh of Christ, but only earthly flesh and that per contemtum which is here spoken of Comp. Förster, S. 97.
37. On Jer_17:7. “Blessed are those teachers, who have betaken themselves, to His protection, who once promised His Church, that even the gates of hell should not prevail against it …… Who has ever been put to shame who trusted in Him?” Zinzendorf.
38. On Jer_17:9. “This is a spiritual anatomy of the heart. Examples: Manasseh (2 Chronicles 33.); Hezekiah (38:39); the children of Israel (Numbers 14.). Alii sumus dum lætamur et omnia in vita nobis secundo vento succedunt; alii vero in temporibus calamitosis, ubi quid præter sententiam acciderit. Comp. Ser. Jer 11:27.” (MS. note in my copy of Cramer’s Bibel).
39. On Jer_17:9. Νᾶφε καὶ μέμνασο ἀπιστεῖν. This applies with respect to ourselves and others. For the defiant it avails as an extinguisher (Rom_12:3); but the despairing may be reassured by it (1Jn_3:19-20).
40. On Jer_17:14. (Thou art my praise)…… “When a teacher confines himself to the praise of the cross and lets all other matters of praise go, which might adorn a theologian of these times, and adheres immovably to this: ‘I am determined to know nothing among you but Jesus Christ the crucified’ (1Co_2:2),—amid all the shame of His cross He is victorious over the rest.” Zinzendorf.
41. On Jer_17:16. (That which I have preached was right before thee). “It is not difficult to know in these times what is right before the Lord. There is His word; he who adheres to this strictly, knows in thesi that he is right …… In all this it is the teacher’s chief maxim, not to make use of the application without need, but to make the truth so plain in his public discourse, that the hearers must necessarily make the application to themselves. … ‘Thus saying, thou reproachest us also,’ said the lawyer (Luk_11:45).… Others went away convicted in their consciences.” Zinzendorf.
42. On Jer_17:17. “That is a period which straitens the hearts of witnesses, when their rock, their protection, their consolation, their trust is a terror to them. But under this we must bow and faithfully endure, and we shall have a peaceable fruit of righteousness. Discipline always ends gloriously.” Zinzendorf.
HOMILETICAL AND PRACTICAL
On Jer_14:7-9. Jeremiah a second Israel, who wrestles with the Lord in prayer. 1. In what the Lord is strong against the prophet: the sin of the people. 2. In what the prophet is strong against the Lord: the Name of the Lord (a) in itself. This compels him to show that He is not a desperate hero, or giant, who cannot help; (b) in that His name is borne by Israel. Thus the Lord is bound to show Himself as He who is in Israel (not a guest or stranger), and consequently the Comforter and Helper of Israel.—Heim und Hoffmann, The Major Prophets (Winnenden, 1839). As Daniel (Jer_9:6) prayed, We have sinned and committed iniquity, etc., so Jeremiah took his share in the sin and guilt of his people.—This is true penitence, when one no longer wishes to contend with God in tribulation, but confesses his sin and condemnation, when he sees that if God should treat us according to our misdeeds, He could find no ground for grace. But for His name’s sake He can show us favor. He Himself is the cause of the forgiveness of sin.—Calwer Handbuch [Manual]. Notwithstanding the ungodliness of the people the prophet may still say, “Thou art among us,” because the temple of the Lord and His word were still in the land, and the pious have never all died out. [On Jer_14:7-9. “Prayer hath within itself its own reward. The prayer of the prophet consists of confession and petition. 1. Confession fitly begins. It is the testimony of iniquity, and that this iniquity is against God. When we are to encounter any enemy or difficulty, it is sin weakens us. Now confession weakens it, takes off the power of accusation, etc. 2. Petition: For Thy name’s sake. This is the unfailing argument which abides always the same and hath always the same force. The children of God are much beholden to their troubles for clear experiences of themselves and God. Though thou art not clear in thy interest as a believer, yet plead thy interest as a sinner, which thou art sure of.” Leighton.—S. R. A.]
2. On Jer_14:13-16. Against false prophets. 1. They tell the world what it likes to hear (Jer_17:13); 2. The Lord denies them (Jer_17:14); 3. The Lord punishes them (Jer_17:15); 4. The Lord also punishes those who allow themselves to be deceived by them (Jer_17:16).—Tüb. Bibelw.: To enter the preacher’s office without divine calling, what an abomination is that! But mark this, ye hirelings! the sentence of condemnation is already pronounced over you (Jer_23:21; Mat_7:15).—Osiander Bibl.: God avenges the deception of false teachers most severely, if not in this world in the next (Act_13:10-11).—Starke: God punishes both deceivers and deceived, the latter cannot then lay all the guilt on the former (Jer 27:45).
3. On Jer_14:19-22. The church’s distress and consolation. 1. The distress is (a) outward (Jer_17:19), (b) inward (Jer_17:20, the reason of the outward, confession). 2. The consolation (a). The Lord’s Name, [α] It is called and is One (Jer_17:22): [β] His glory and that of the church (throne of glory) are one; (b) the Lord’s covenant (Jer_17:21).—What in the present circumstances should be our position towards God? 1. The divine providence, in which we are at present: 2. Our confession, which we make before God: 3. Our petition, which we should address to Him. Voelter in Palmer’s Ev. Casual-Reden. [Occasional Discourses], 4th Ed., 1865.
4. On Jer_15:16. Sermon on a Reformation or Bible-Anniversary. The candlestick of the Gospel has been rejected by more than one church. We therefore pray: Preserve to us Thy word (Ps. 109:43). 1. Why we thus pray (Thy Word is our hearts’ joy and comfort); 2. Why we hope to be heard (for we are named by Thy name).
5. On Jer_15:19. Caspari (Installation-sermon at Munich, Adv., 1855). These words treat; 1, of the firm endurance; 2, of the holy zeal; 3, of the joyful confidence, with which a preacher of God must come to an evangelical church.
6. Homilies of Origen are extant on Jer_15:5-6; (Hom. XII., Ed. Lommatzsch); Jer_15:10-19 (Hom. XIV.); Jer_15:10; Jer_17:5 (Hom. XV.). [On Jer_15:20. “I. God’s qualification to be an overseer of the church. The metaphor of a wall implies, (1) courage, (2) innocence and integrity, (3) authority. II. The opposition a church-governor will be sure to meet with, (1) by seditious preaching and praying, (2) by railing and libels; (3) perhaps by open force. III. The issue and success of such opposition (they shall not prevail).” South.—S. R. A.]
7. On Jer_16:19-21. Missionary Sermon. The true knowledge of God. 1. It is to be had in Christianity (Jer_17:19, a). 2. It will also make its way to the heathen, for (a) It is God’s will that they should be instructed (Jer_17:21); (b) they are ready to be instructed (Jer_17:19 b. 20).
8. On Jer_17:5-8. The blessing of faith and the curse of unbelief (comp. Ebal und Gerizim). 1. Why does the curse come upon the unbeliever? (He departs in his heart from the Lord). 2. Wherein this curse consists (Jer_17:6). 3. Why must blessing be the portion of the believer? (Jer_17:7). 4. Wherein this blessing consists (Jer_17:8).
9. On Jer_17:5-8, and Jer_18:7-10. Schleiermacher (Sermon on 28 Mar., 1813, in Berlin): We regard the great change (brought about by the events of the period) on the side of our worthiness before God. 1. What in this respect is its peculiar import and true nature. 2. To what we must then feel ourselves summoned.
10. On Jer_17:9-10. The human heart and its Judges 1. The antithesis in the human heart. 2. The impossibility of fathoming it with human eyes. 3. The omniscient God alone sees through it; and 4, judges it with justice. [“The heart is deceitful—it always has some trick or other by which to shuffle off conviction.” Henry.—“It is extremely difficult for sinners to know their hearts. I. What is implied in their knowing their own hearts. 1. It implies a knowledge of their selfishness. 2. Of their desperate incurable wickedness. 3. Of their extreme deceitfulness. II. Why it is so extremely difficult for them to know their own hearts. 1. They are unwilling to know them. 2. Because of the deceitfulness of sin. They love or hate, as they appear friendly or unfriendly to them: (a) God, (b) Christ, (c) good men, (d) one another, (e) the world, (f) their own hearts, (g) the means of grace, (h) their convictions, (i) heaven—Improvement. The only way to know the heart is to inquire whether it loves God or not, etc. 2. Saints can more easily ascertain their true character than sinners Song of Solomon 3. All changes in life are trials of the heart,” etc., etc. Emmons.—“I. The human heart exhibits great fraud and treachery. 1. We are changeable by that connection which the soul has with the body. 2. By its connection with external objects by our senses. 3. By its love of novelty and variety. 4. By its hasty resolutions. 5. By its self-love. II. Its excessive malice is seen in history and experience. III. Its deep dissimulation and hypocrisy render it inscrutable. Inferences: 1. We should entertain a sober diffidence of ourselves. 2. We should not be surprised when men use us ill or disappoint us. 3. We should take care and give good principles and a good example to those young persons under our guidance. 4. We should be ready to confess our offences to God. 5. We should bear in mind that we are under the inspection of one who searcheth the hearts,” etc. Jortin.—See also two Sermons by Jer. Taylor.—S. R. A.].
11. Rud. Kœgel (Court and Cathedral preacher at Berlin, 1865). Sermon on Jer_17:9; Jer_17:19, and Heb_13:9 : Two pictures: 1, the unregenerate; 2, the regenerate heart.
12. On Jer_17:12-13. Sermon for the dedication of a church, the anniversary of the Reformation, or on Whitsunday. The church of the Lord. 1. What it is in itself (place of sanctuary, throne of divine glory, house of Him, who is Israel’s hope). 2. What it will be (it will ever remain firm, Mat_16:18): 3. What they find who forsake it (Jer_17:19).
13. On Jer_17:14-18. Cry for help of a preacher tempted on account of the truth. 1. The temptation (Jer_17:15). 2. The demonstration of innocence (Jer_17:16). 3. The cry for help, (a) negative (Jer_17:17-18), (b) positive (Jer_17:19). [On Jer_17:14. The penitent’s prayer. 1. The words express an earnest desire for salvation. 2. He applies to Almighty God for it. 3. Through the medium of prayer. 4. With confidence that he will be heard. Dr. A. Thomson of Edinburgh.—S. R. A.].
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Daniel D. Whedon 1874 · Public Domain THE PROPHET’S DUTY IN VIEW OF THE COMING JUDGMENT,…
THE PROPHET’S DUTY IN VIEW OF THE COMING JUDGMENT, Jer_16:1-9.
Some prefer to separate this chapter and the next from the one immediately preceding, and class them as a distinct prophecy. The general drift, however, is manifestly the same, and hence it seems better to throw them into the same group. But as we have here only a summary of what may have been originally many distinct discourses, it is proper to recognise a distinct individuality in the various portions.
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In these chapters the fate of the people is set forth in, if possible, more impressive terms. Death is universal. The land is a desert. Life is no longer life. Even its simplest and most natural manifestations are suppressed.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (1) The word of the Lord came also unto…
XVI.
(1) The word of the Lord came also unto me.—The formula introduces a new and distinct message, extending to Jer_17:18, and it is one even more terrible in its threatenings than any that have preceded it. There is nothing in its contents to fix the date with any certainty, but we may think of it as probably about the close of the reign of Jehoiakim, when that king was trusting in an alliance with Egypt (Jer_17:13), and the people taunted the prophet with the non-fulfilment of his predictions (Jer_17:15).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain With this chapter should be taken the first eighteen…
With this chapter should be taken the first eighteen verses of Jer 17. The heading of the Authorized Version well expresses the contents of Vers. 1-9, provided that "the types" are understood to be typical actions of the prophet himself. "The prophet, under the types of abstaining from marriage, from houses of mourning and feasting, foreshoweth the utter ruin of the Jews." To the inquiry, why these calamities should come upon them, the old and well-known answer is to be given (Vers. 10-12), accompanied by a definite prediction of captivity (Ver. 13). Then, to relieve the picture, a glimpse of a happier future is introduced (Vers. 14, 15); but only a glimpse, for already the Chaldeans, like so many fishermen and hunters, are on the track of the Jews, for a "double" retribution must precede the Messianic promise (Vers. 16-18). Strange contrast the heathen coming to the truth and the Jews (those of the present, not of the future time) deserting it (Vers. 19-21)! We will take up the thread of thought again at the opening of the next chapter. The date of this prophecy would appear to be nearly the same as that of the preceding one, the circumstances of which are similar. The latter part of it will enable us to fix it more precisely. (see on Jer_17:1-18)
HOMILIES BY A.F. MUIR Vers. 1-4. Celibacy as an obligation of the minister of God.
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This passage has been quoted in support of the Romish doctrine of the celibacy of the clergy. Like other favorite references of the advocates of this regulation, however, it only requires to be examined to show that its bearing is quite of an opposite character. Its terms are not by any means absolute or universal. Not even the whole lifetime of the prophet nor his entire ministry are within the scope of the prohibition. It was a special revelation for exceptional circumstances, and must not be converted into a general rule.
I THE LIMITATIONS IMPOSED UPON THE PROPHET, AND THEIR REASONS.
1. The Command related to:
(1) The prophet himself. It was in the second person singular. A matter affecting himself alone.
(2) The holy land this place. Should circumstances lead him elsewhere, the inference is that the restriction would be withdrawn.
(3) The period of time elapsing between the delivery of the special word of Jehovah" and its fulfillment.
2. That Jeremiah himself was alone required to observe this restriction might at first appear strange were it not for his exceptional position.
(1) As a symbol of the Divine attitude and intention towards Judah. Not only special actions, such as the hiding of the girdle, were to be of this character, but the whole personality of the prophet. He was representative both of God and the ideal Israel. Therefore he represents the mind of God towards those who usurped the place of the latter. The conditions of the then present relations of God and Judah were not such as warranted an assumption of responsibilities implying for their happy fulfillment the Divine acceptance and favor. In the midst of a luxurious people his celibacy would be impressive.
(2) As an example to others. The inhabitants of Jerusalem and Judah, whatever they might experience in the future, would not be able to say they had been entrapped or deceived into a false security. The self-restraint and serious, sad aspect he presented were intended to influence the action of the people at that juncture. The calamities foretold would not come upon those who had been unwarned.
II THE BEARING OF THESE UPON THE QUESTION OF THE "CELIBACY OF THE CLERGY." It is obvious that, as there were many other ministers of God in Judah and Jerusalem at that time to whom the command was not given, it was intended for one occupying an exceptional position. Further, there is no necessary permanent obligation attaching to it. A certain contingency is regarded a time of distress and bloodshed and the conduct of the prophet is directed with regard to that. But the celibacy of the clergy is a permanent institution with those who uphold it. No regard is paid to special circumstances or times. And the office of the Christian minister is not to be considered as occupied for a season of short-lived, delusive peace, but instituted and maintained in a world which is being reconciled to God; in which the Holy Spirit is given to them that ask it for direction and comfort; and whose institutions are more and more influenced by the laws of the kingdom of God. So in St. Paul"s day it was the "present distress" which gave rise to the injunction. The world was conceived of as approaching a grand climateric; a sudden and overwhelming calamity was to inaugurate Christ"s reign amongst men. Much will depend upon this, viz. Is the minister of the gospel a prophet of evil or a preacher of peace and glad tidings? If the latter, it can hardly be necessary that he should assume the bearing of Jeremiah. And the influence of a celibate clergy upon the general institutions of marriage has been found to be pernicious, lowering its relative sacredness and violating the law of nature, which is its greatest safeguard.
III PRINCIPLES OF GENERAL OBLIGATION INVOLVED. The duties and restraints here imposed upon the prophet are not rightly apprehended when supposed entirely peculiar to office and position. They are not wholly those of a class or a special individual, but rather the generally obligatory principles of the spiritual life intensified and specialized. Every Christian ought to hold himself ready to sacrifice and to adapt himself as the duties imposed upon him under given circumstances may require.
1. The responsibilities of marriage. One"s own happiness merely is not to be consulted m marrying, but the probabilities of comfort and right upbringing of children that may be born. A season of calamity such as that now foretold was a sufficient reason against contracting marriage, as by that means its effects would only be the more widely extended.
2. Consciousness of God"s displeasure ought to exert a restraining influence upon men. The marriage feast and the usual rejoicings that take place on such occasions show that they are regarded as of a joyous nature, and not amongst the sterner duties. It was but fitting, therefore, that it should be refrained from in view of what was about to take place. It would have shown a heedlessness of God"s anger provoking the more signal punishment. The "marrying and giving in marriage" of the antediluvians was a sign of their godlessness and unbelief.
3. The responsibility of example is here presented in an extreme form. What would have applied to the case of a private person thus forewarned was of greater force in that of one occupying an exceptional position and necessarily of great public influence. If the declarer of the Divine message had himself exhibited no sign of restraint or chastened severity of life, how could others be expected to believe him? The life of the preacher is the best illustration of his doctrine, and it naturally is regarded by others with special and critical attention. M.
HOMILIES BY S. CONWAY Vers. 1-9. Commands countermanded.
There are three such in this section.
I THE COMMAND TO MARRY.
1. In every way whereby the will of God can be expressed by his Word, his providence, his laws, written, moral, social, physical, God has commanded that "a man shall leave his father and mother," etc. "A good wife is from the Lord," her companionship is the most blessed in the world. All artificial hindrances to marriage are, therefore, to be condemned. The same enemy that destroys such myriads of souls for eternity, ruins their happiness, oftentimes, in this life also. For it is the world which frowns upon marriages, unexceptionable in other respects, in which a certain style cannot be maintained or a certain amount of income be secured; and all superstitious teachings that inculcate celibacy as a state more pleasing to God, are equally guilty both in regard to God and man. Disobedience to this command involves such frightful consequences as in themselves to clearly manifest the Divine will, that u it is not good for man to be alone.
2. But here in these verses the prophet is distinctly forbidden to marry. (Ver. 1, etc.) And the reasons were probably that, by his abstaining from marriage, he might more powerfully confirm his words as to the coming calamities. It would show his own belief in what he had foretold when it was seen that he would not make for himself a home under such circumstances. It would leave him more free for the arduous duty which he had to discharge. It would save him great sorrow when the evil days should come. And so now there are special eases in which God"s will seems to be that a man should not marry. The poverty-stricken ministers of religion, of whom there are so many; the missionary exposed to daily peril of climate, pestilence, savage heathendom; or any to whom it is evident that by their marriage more evil than good will result; then, just as we may be called upon to do without many other great earthly advantages, so we may be called upon to deny ourselves this. And there may be physical conditions forbidding marriage. No man has a right to transmit to others hereditary disease, whether of body or mind. And there are spiritual hindrances. A man ought to marry only "in the Lord." But all these exceptions are rare; God"s general rule is that men should marry.
II THE COMMAND TO "WEEP WITH THEM THAT WEEP." That there would be no stint of sorrow, no lack of mourners, the awful declarations of this section plainly show. And generally God"s will, shown in a thousand ways, is that we should, by sympathy and condolence, "bear one another"s burdens, and so fulfill the Law of Christ." But here such sympathy and "weeping with them that weep" is prohibited (ver. 5). This does seem a stern command, and no doubt it is so. But we do not feel called on to condole with criminals on account of the penalties they have to bear; were any to do so, we should regard it as misplaced and mischievous sympathy, calculated only to do harm. And whilst those to whom the prophet was sent were hardened in their sin, sympathy with them on account of their punishment would be also mischievous and wrong. We have continually to be on our guard for many never are lest our sympathy for the sinner"s suffering should make us forget or think lightly of the sinner"s sin. No matter how glaring the crime, there are always some who are ready to agitate for a mitigation of the penalty. Now, it is this hurtful sympathy which God here forbids the prophet to show.
III THE COMMAND TO "REJOICE WITH THEM THAT DO REJOICE." This also is a constant injunction of the Divine Word, as it is an instinct of the benevolent and Christian heart. Jesus was as ready to go to the marriage festival as to the graveside. And so should we be. But here again the command is countermanded (ver. 8). And the reason is manifest. God would not suffer his prophet to be in any wise a solace to sinful men. Too many professed Christians are. Nothing is a greater "comfort to Sodom" than the sight of the serenity and joviality of men who profess to believe that sinners are on their way to everlasting woe. The sinner argues and it is an argument very difficult to refute that Christians do not believe this, no matter what they say, and hence they, the ungodly, are in no such awful peril after all. The prophet of God was commanded to abstain from all festivity and all outward joy, and no doubt the reason was, lest by any sharing therein, he should throw doubt on the awful message he was charged to deliver. Are the ministers of God bound to do the like now? Our Lord did not. His apostles did not. Nowhere are we bidden to abstain from all earthly joy. Rather are we assured that God has "given us all things richly to enjoy." And the unbeliever"s objection on the ground of the inconsistency of our calmness, and yet more of our gladness, notwithstanding the awful peril of ungodly souls, may be met by the reply that we cannot say of those whom yet we would fain see drawn much nearer to God than they to our eyes are, that they are, as those whom Jeremiah addressed, absolutely doomed. We are not forbidden to pray for them, as Jeremiah was; nor to hope that even yet they may turn to God and find mercy. The prophet had no hope; we have much, and it is on the ground of that hope which we cherish that our calmer, brighter moods are justified. Still, one shrinks from saying aught that would seem to sanction the terrible indifference we all too much manifest in regard to the spiritual condition of the world around us. But yet we may say that that condition is not such as to demand even were it possible, which it is not, to comply with the demand that we should all cease from joy, and clothe ourselves unceasingly in sackcloth and ashes. We cannot do that; we are not bidden to do that, nor would it be of use were we to do so. We have a gospel to proclaim, a living Savior to hope in, and a Holy Spirit"s energies to second all our prayers and endeavors to win men to God. But at the same time, the believer in God and in his righteous Law cannot and ought not to find pleasure in the rejoicings of the ungodly, or to give any countenance to their defiance of God. No; we are not to go "in the way of sinners," not to sit "in the seat of scorners," though it may be a scene of festivity and mirth. From all such we must turn away. We cannot rejoice with them when they rejoice; in their gladness we cannot share, but only mourn that they do not mourn. Let them turn to God, and we will dwell among them, and in their joy and in their sorrow we will gladly share. But until they do, for us as for God"s prophet, his ordinary commands as to sympathy with them are countermanded, and we must stand aside. Light cannot have fellowship with darkness, nor the children of God with the children of the wicked one. C.
HOMILIES BY D. YOUNG Vers. 1-4. Domestic relations become a curse.
It is evidently implied that, even in the present deplorable state of Israel, there was much that appeared attractive and profitable in domestic relations. Jesus reminded his servants that, in the days before the Flood, there was "marrying and giving in marriage until the day that, Noah entered into the ark;" and so we may conclude that in the time of Jeremiah there was also marrying and giving in marriage, clown to the very coming of the invader on the land. Individuals would go on, following out the promptings of their affections, unable to discern the signs of the times, and the approach of a calamity such as would overwhelm every family existing when it came. When society is in its ordinary state, marriages ending in misery are believed to be exceptional but here there is a trouble which is to come upon every household. Every family is to be smitten, and Jeremiah, in. his loneliness, is called to notice how, though deprived of domestic relations, he is to gain a compensation in other ways: Perhaps at times he was inclined to murmur that he a man of strife and contention to the whole land had no home where he might turn and find some refuge and relief, if only for a short interval Even in these apostate days there must surely have been a few homes at least where there was fidelity to Jehovah; where the parents taught his truth to the children, and the children reverenced the parents according to his commandment. But Jeremiah"s way was closed up, so that he had no opportunity of forming such a household for himself. His celibate life did not come by his own selfish resolution, but by the will of God, clearly expressed, and based on certain necessities of Jeremiah"s prophetic mission. The prophet, therefore, while he lost some things, was spared some great sorrows when the long-predicted blow at last came on the nation. The external circumstances of life are wonderfully equalized, when the sum of them is able to be calculated. We can only be robbed of the best possessions by our own fault. Jeremiah, however lonely his path may have been, however like to that of him who had "not where to lay his head," was advancing to the state where "they neither marry nor are given in marriage. Y.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain CRITICAL AND EXEGETICAL NOTES.—1. Chronology of the Chapter. Chapters…
CRITICAL AND EXEGETICAL NOTES.—1. Chronology of the Chapter. Chapters 16 and 17 form one prophecy. The taunt in chap. Jer_17:15 shows that this message from God was delivered before the capture of Jerusalem, which occurred at the close of Jehoiakim’s career. Jehoiakim was slain in the eleventh year of his reign, i.e., in common chronology, B C. 597, or in Assyrian chronology, B.C. 578. There are allusions in the prophecy which lead to the conclusion that it was delivered during this reign; and we may conjecture it to be a few years before its end.
2. Contemporary Scriptures; 3. National Affairs; and 4. Contemporary History; cf. Notes in chapters 7, 10, and 11. 5. Geographical References—none. 6. Personal Allusions—none. 7. Natural History—none.
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8. Manners and Customs.—Jer_16:6. “Nor cut themselves, nor make themselves bald for them.” Among the Jews, as among almost all ancient nations, it was customary to lacerate themselves, and to make bald a patch on the front of their heads, as signs of excessive grief. This had been prohibited the Jews by Divine law (Lev_19:28; Lev_21:5; Deu_14:1), yet seemed still to be a common practice (chaps. Jer_7:29; Jer_41:5; Isa_22:12; Eze_7:18; Amo_8:10; Mic_1:16). Jer_16:7. “Tear themselves” (see MARGIN)—“Break bread:” the bereaved having fasted for a while, their friends came and urged food upon them (2Sa_1:12; 2Sa_3:35; 2Sa_12:16-17); food was also distributed to the mourners at the funeral (Eze_24:17; Hos_9:4). Jer_16:16. “Many fishers: many hunters.” Fishers were wont to use drag-nets, which swept the waters and captured all the fish; so hunters would surround a large space with beaters and nets, and drive every creature forward into some enclosed spot for capture or destruction. “Literally understood, the ‘fishers’ are the main armies, who, in the towns and fortresses, capture the people in crowds as in a net; while the ‘hunters’ are the light-armed troops, who pursue the fugitives over the whole country, and drive them out of their hiding-places with an eager pleasure us hunters track out their game (comp. Amo_4:2; Hab_1:15).”—Speaker’s Com.
9. Literary Criticisms.—Jer_16:4. “Grievous deaths:” lit., deaths of diseases, i.e., deaths by those manifold diseases which accompany war. The word תַחֲלֻאִים, here rendered grievous, is the same as occurs in chap. Jer_14:18 [see Lit. Crit, in loc.], tortures of famine.
Jer_16:5. “House of mourning:” בֵית מַרְזֵחַ. In Amo_6:7 (the only other occurrence of this word in Scripture), מִרזְחַ is rendered banquet. Doubtless the root רָזַח means a loud cry: in this verse it is the shriek of grief; in Amos, the shout of jubilation. Enter not into the house of shouting. The LXX. give the rendering, “Enter not into their bacchanalian assembly” (θίασον); Vulgate and Tareum have feast; Jerome, domus convivii.
Jer_16:7. “Neither shall tear for them:” פָּוַס is used interchangeably by Jeremiah for פָּרַשֹ (Lam_4:4); here eliptically for פָּוַס לֶחֶם, to break bread, frangere.
Jer_16:12. “Imagination:” stubbornness (comp. Jer_3:17; Jer_9:11-15).
Jer_16:13. “There shall ye serve other gods, where I will not,” &c. The form of the sentence is ironical: there ye may serve other gods night and day, since I will show you no favour.
Jer_16:14. “Therefore, behold:” לכן should be rendered nevertheless, not “therefore.” Blayney gives, After this.
Jer_16:18. “And first:” וִאשׁוֹנָה, Henderson says, is used adverbially, and gives it as previously, i.e., before God restores them, as stated in Jer_16:14. Venema agrees with this: And I will first recompense doubly their iniquity; i e., before I restore them. Calvin, rendering the word formerly—from the beginning, explains thus: God would collect together all the iniquities which had been long buried, so as to include fathers and children in the punishment thereof. Jerome, Hitzig, Ewald, Keil, and Umbriet accord with Henderson and Venema.
“Carcases of their detestable things:” LXX. = θνησιμαίοις, “the dead bodies of their abominations;” Vulgate, “the carrions of their idols;” Syriac, “the sacrifices of their idols;” Blayney, “the vileness of their odious practices;” Keil, “the carcases of their detestables”—which may refer either to “their lifeless and hateful idols” (Dr. Payne Smith), or “victims offered to idols” (Rosenm.).
HOMILETIC OUTLINES ON SECTIONS OF CHAPTER 16
Sections
Jer_16:1-9.
Impending national desolations warn from contracting social relationships.
Sections
Jer_16:10-13.
Apostasy punished with exile.
Sections
Jer_16:14-21.
Benignant promises of future restoration and conversion.
Jer_16:1-9. IMPENDING DESOLATIONS WARN FROM CONTRACTING SOCIAL RELATIONSHIPS
Near calamities! With death and woe approaching, it was no time for social alliances and family life. Happy they who were not parents, for they would be spared anguish over offspring. Dark the day for those who had loved ones, for destruction would seize those whom they cherished. They who were usually condoled with because of family loneliness would now be congratulated that they had none to love, none therefore over whom to grieve.
i. Home life requires, in order to its enjoyment, inward serenity and external security.
ii. Family relationships multiply our sorrows in times of adversity and experiences of calamity.
iii. Without a prospect of affording happiness, marriage and the creation of a home are inexcusable. (See Addenda: MARRIAGE.)
Thus the topics of the section suggest:—
I. Domestic alliances discouraged.—Jer_16:2. With Jeremiah the case was special. The impending disasters emphatically forbade him to entail on himself domestic responsibilities and claims. If a man “provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel.” And his very calling in such adverse and calamitous times would render it impossible for him to fulfil a husband’s or a parent’s part.
1. We should have regard to the future in forming home relationships, and estimate contingencies.
2. We should endeavour, by caution and frugality, to screen our loved ones from impending distress.
3. We should realise how seriously the welfare and happiness of the entire household depends upon our conduct.
II. Family desolations depicted.—Jer_16:3-4. A piteous prospect! Whole families destroyed (Jer_16:3). Agonising deaths shall overtake them (Jer_16:4). None shall perform the offices of lamentation or sepulture (Jer_16:5).
The general lessons are these:—
1. How utterly desolating may be the calamities which shall despoil peaceful and pleasant homes!
2. How all the social respect and personal affection which prosperous times ensured us may fail us in evil days!
3. How ruthless are the destructions of the enemy! Nothing spared: not beautiful childhood, nor reverend age!
III. Unmerited pity prohibited.—Jer_16:5-8.
1. Appalling ruin naturally arouses us to “lament and bemoan.”
2. Miseries entailed by sin should be discriminated from unprovoked calamities.
3. Amid the destruction of God’s enemies, His people must remember that He doeth all things well, and not allow a sentimental pity to overrule their recognition of righteous judgment.
4. God’s servants should shun any festive companionships with those whose iniquities invoke His anger (Jer_16:8).
IV. Divine justice explained.—Jer_16:5; Jer_16:9. The “grievous deaths” (Jer_16:4) and the social desolations will not be accidental.
1. The impending woes will be God’s righteous visitation (Jer_16:9).
2. Forewarned by the prophet, the victims of hearing ruin paid no heed (Jer_16:10).
3. The withdrawal of God’s mercy will expose them to the destroyer (Jer_16:5). “I have taken away My peace from this people, saith the Lord.” His gracious security had ensured their serenity even amid all their sins thus far; but the hour of abandonment comes, and then “destruction and misery are in their ways, and the way of peace” will be lost for ever.
Jer_16:10-13. APOSTASY PUNISHED WITH EXILE
I. Rebels affecting ignorance of their wrong.—Jer_16:10.
II. Iniquity brought home to the transgressors.—Jer_16:11-12.
III. Banishment the penalty of apostates.—Jer_16:13.
Jer_16:14-21. BENIGNANT PROMISES OF FUTURE RESTORATION AND CONVERSION
The verses contain the following suggestions:—
I. God’s former miraculous acts of grace recounted.—Jer_16:14. That is the background with which the following promise is brought into comparison.
II. God’s former miraculous acts of grace surpassed.—Jer_16:14-15. Rescued from a more powerful foe, and more hopeless dispersions.
III. Effective ministries of restoration depicted.—Jer_16:16. (See preliminary note under Manners and Customs on this verse.)
IV. Complete recovery of the scattered ones assured.—Jer_16:16. None over-looked. Found in unlikely places. Brought from hiding-places safely home.
V. Omniscience fails not in minutest supervision.—Jer_16:17. Has seen their “iniquities” in their own land. Will see their “ways” when scattered over all lands. [Here. however, the word “ways” refers not to the ways of flight, but their course of action.]
VI. Heavy chastisements to precede restoration.—Jer_16:18. Grievous have been their apostate deeds; dishonouring God, and defying His holy land.
VII. Humanity returning to the true and living God.—Jer_16:19. The prophet, by experience, knew God. The nations would in the end discover their need of Him, and seek the Lord.
VIII. Refuges of lies gladly renounced.—Jer_16:19-20. In ignorance many follow “vanities;” often fall into the habits of their “fathers.” Idolatry will disprove itself (Jer_16:20).
IX. Jehovah realised as Israel’s blessed hope.—Jer_16:21.
1. A grand crisis of Divine manifestation. “I will this once cause them to know My hand and My might.”
2. A manifestation in which they shall recognise their God. “They shall know that My name is Jehovah.” (Comp. Isa_25:9.) “And it shall be said in that day, Lo, this is the Lord,” &c.
HOMILIES AND COMMENTS ON VERSES OF CHAPTER 16
Jer_16:2. Theme: JEREMIAH CALLED BY ACTIONS TO ATTEST HIS PREDICTIONS.
1. He had complained that God’s word through him seemed to fail, because fulfilment was deferred (chap. Jer_15:18).
2. He is now commanded to show his own faith in his messages by abstaining from social alliances.
3. He would by such conduct confirm his words and awaken serious expectancy among his people.
Actions preach where words are impotent. “For this I say, brethren, the time is short; it remaineth that they that have wives be as though they had none … for the fashion of this world passeth away.”
Comments—
Jeremiah’s prohibition to marry has this application: “Let it not be that thy children charge thee as thou hast charged thy mother, chap. Jer_15:10.”—Naegelsbach.
And these meanings:
“By remaining in a single state, Jeremiah was to be a symbol of the then future condition of his countrymen (comp. Eze_24:15-27).”—Henderson.
“It was to show that the people were wholly given up to destruction; and the nearing desolation and solitude of the whole land. Celibacy is not here commended.”—Calvin.
Jer_16:2-4. Theme: LIMITATIONS OF MARRIAGE.
Generally speaking, “it is not good for man to be alone.” God has made woman to be his companion and help meet. Generally speaking also, “children are an heritage of the Lord” (Psa_127:3-5.) But there are some exceptions to the rule, and great discretion is needed even within the limits of the divine precept, else man may not have a helpmeet, nor will children be to him a comfort. Marriage may become a calamity to husband, wife, and children under some circumstances. It is not always necessary to show that a marriage, or any other act, is unlawful; for, though lawful, it may yet be inexpedient owing to the conditions of life, such as sickness, poverty, or public calamity. Let the peculiar circumstances pass away, and then that which is lawful may not be inexpedient.
I. Marriage may be inexpedient owing to a call to some peculiar work. It would appear that others were not forbidden to marry, but only the prophet. He was commissioned to a hazardous undertaking, and the cares of a family would have brought considerations which might not have been helpful to him in the work.
We can well imagine that Micaiah, Jeremiah, Daniel, John Baptist, Paul, and such like men, might find it best to be free from the claims of a wife and family. Of course they had to sacrifice the comforts of home.
It would be difficult to imagine how our Lord could have carried out His work for us had He been married, and that not because there was any reason in Him why it would have been unlawful, but because He could not be entangled by any secondary considerations.
Paul gives advice most difficult to follow when he asks that those who have wives be as though they had none. This needs much grace and great wisdom to do aright.
Many workers for Christ, as missionaries, and those who have undertaken difficult tasks, have denied themselves the comforts of companionship, and the luxuries of home, “for His name’s sake.” This is not monastic celibacy, but divine singleness of eye and heart to one all-absorbing pursuit.
II. Marriage may be inexpedient owing to some peculiar phase in a nation’s history. Jerusalem was under divine threatening, and great calamities were about to come upon her; it was kindness to Jeremiah to advise and even to command that he should not involve others more than might be. So in times of epidemic, famine, siege of cities, or any great public misfortune, it may be a duty to limit ourselves in any indulgence or luxury, however lawful in itself, or justifiable under other circumstances.
We recognise the mercy of God in thus preventing much misery to any offspring which might have resulted from such a marriage. They would, according to the text, have been born to an inheritance of misery and ruin. God’s servants desire for their children a happy and useful life. There will be enough of sorrow taking life even at its best, but oh the grief of being born to almost necessary and unavoidable ruin!
III. Marriage may be inexpedient owing to some peculiar spiritual conditions. It was from spiritual causes that the troubles came upon Jerusalem.
It was for spiritual, as well as natural, reasons that God gave the command to Jeremiah.
Much of the sorrow of life arises from disregard to spiritual conditions as qualifications for marriage. There is often the marriage of the body when there is no real union of the soul.
Such marriages are not only inexpedient, but unscriptural.
The consequences to children, to society, and to the Church of Christ are very serious indeed.
The Scripture gives great liberty, but it also prescribes some rule. We are at liberty to be married to whom we will “only in the Lord.”
If we rightly understand the precept, it indicates God’s desire for our comforts, and His consequent direction as to the only way it can be realised.
Marry only to those who love God.
Marry only when you can confer real happiness on the object of your affection.
Marry only to those who will not impede your spiritual progress, or hinder your efforts to serve the Lord and His Church.—W. Whale.
See Addenda: MARRIAGE.
Comments—
Jer_16:4. “They shall die of grievous deaths; they shall not be lamented, neither shall they be buried,” &c.
“Similarly in the plagues of Athens and London, the greatness of the general misery crushed out the gentler sympathies of human nature.” (Comp. Thuc. ii. 52.)—Dr. Payne Smith.
Jer_16:5. Theme: SIN EXCLUDES FROM SYMPATHY AND SORROW. “Enter not into the house of mourning, neither go to lament nor bemoan them; for I have taken away My peace from this people, saith the Lord, even lovingkindness and mercies.”
Indicate how—
I. Sin brings heavy woes upon transgressors.
1. The loss of God’s peace. “Taken away My peace.” Therefore there is no peace to the wicked.
2. The alienation of Providential favours. “Even lovingkindness and mercies.” Godly lives are girded about by heavenly ministries, and enriched with daily “blessings of goodness.”
3. The accumulation of calamities and sorrows. So that there is occasion to “lament and bemoan.” All men have trouble, are “born to trouble”; but the godly “hides himself in the sacred place of the Most High,” and finds “Everlasting arms underneath him” in his day of grief. But the wicked are comfortless in their miseries. No “consolations wherewith God comforts us in any sorrow” alleviate the transgressor’s desolations and distresses. Nor has the sinner any heavenly outlook which brightens his present gloom.
II. Sin, if prolonged, necessitates Divine abandonment.
1. God is slow in withdrawing His grace. And indeed the Intercessor pleads, “Let be this year also.”
2. Yet slighted patience leads to withdrawal of peace. Trifling with God’s “lovingkindness and mercies” compels Him at last to “take away His peace” and leave the soul to its terrors.
3. There are actual instances of such Divine abandonment. This is not a prediction, a menace; but a statement of fact: “Thus saith the Lord, I have taken away,” &c. Any in the assembly: old sinners, reckless and perverse youths! “Kiss the Son, lest He be angry and ye perish from the way.”
III. Sin, when persistent, alienates tenderness and pity.
1. Criminals can expect little commiseration.
2. Condolence with sinners when suffering the consequences of their sins is an error. It overlooks the righteousness of punishment.
3. Generally the craving of guilty persons for sympathy amid their miseries is attended by no contrition for their iniquities which entailed such disasters upon them.
Without contrition there can be no conversion, and
Without conversion no consolation.
Jer_16:9. Theme: GODLESS MIRTH SILENCED. Steeped in guiltiness as were these people, they yet were hilarious. Their sins were allowed license. They lived on in mirth as if there were no God.
See Addenda: FRIVOLOUS SINNING.
I. Sinful revelries.
1. Sinners sport with sin. Live as if free to do as they listed.
2. Unlicensed self-indulgences are their delight.
3. Conscience and God are silenced amid their revelries.
4. Mad mirth heeds not God’s frown. Indifferent and even defiant.
5. To silence Divine denunciations (as now through Jeremiah), sinners plunge into yet more exciting self-indulgences and gaieties. Oh, what a scene of reeking vice and appalling blasphemy lies under the eye of Heaven!
II. Nearing retribution. “I will cause to cease in your days.”
1. Reckless mirth cannot arrest the retribution it ignores.
2. Godless revelries will not escape God’s judgment. While revelry goes on within, “behold the Judge standeth before the door.”
3. The term of indulgence is alarmingly curtailed. “In your days.” While the prophet lived the end of all this impious conduct would come.
III. Silenced rejoicings. “I will cause to cease,” &c.
1. God will assuredly hush these impious revelries.
2. Death will seal the lips of carousers in silence.
3. Boon companions in sin will exchange hilarity for bitter lamentations.
4. Scenes of mirth will be deserted in the day of calamity. They supply no solace to crushed lives.
5. Troubles desolate the brightest homes, and silence the sounds of gladness.
REFLECTIONS—
(a.) Joy may be pure; and God would have us joyful.
(b.) Pure joy has no sting, and is enduring.
(c.) God will enrich the joys of the good.
(d.) Trouble nor death can silence the gladness of the godly.
(e.) Their earthly scenes of joy will be by them exchanged for a land “where there is fulness of joy and pleasure for evermore.”
(f.) Shun irreligious pleasures, and you shall inherit the blessedness of a life whose joys are Divine.
Jer_16:10. Theme: SINNERS IN ALTERCATION WITH GOD.
The messages of Jehovah produce effect. Even rebels feel them. There is in Heaven’s words something which compels the most godless to notice them. Indeed sinners are stirred to vindicate themselves against God’s messages, and rise in strife with His prophets.
Instances of altercation with the prophets are numerous in the Scriptures (comp. especially chaps. Jer_5:19; Eze_2:6-8; Eze_33:17; Mal_3:13, &c.)
I. Challenging the justice of God. “Wherefore,” &c.
1. Willingly oblivious of their demerits.
2. Feigning innocency of great transgressions.
3. Self-excusings.
4. Professing ignorance of having done wrong.
II. Surprise at the severity of God.
Their reply is virtually this:—
1. The evil threatened is out of all reasonable proportion. “Wherefore hath the Lord pronounced all this great evil?”
2. Such severity disproves His assured graciousness. Did He not pledge Himself specially gracious to us? Yet “all this great evil against us!”
3. There has been no specific sin calling down such vengeance. “What is our iniquity, and what is our sin,” &c.
II. Resistance of the condemnations of God. For all springs from this purpose.
1. They refuse to be convinced of sin.
2. They resent the charge of God’s prophet.
3. They reject the call to contrition.
4. They affect religious feelings as a cloak for all their guilt. Speak piously: “What sin have we committed?” as if they could not be wicked. Further: What have we done “against the Lord our God”? Oh, the hypocrisy, to dare call Jehovah their God after such shameless apostasy? Rather, “Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord,” &c.
Comments—
Jer_16:10. “When people are desperately bad, and will not be told so, they must be regarded as heathens and publicans (Mat_17:18; Tit_3:10; 1Co_5:9).”—Cramer.
“If people are so hardened in their sins as to expostulate with the prophet, he is to show them that the severe sentence passed upon them is the consequence of idolatry, persisted in through many generations till it has finally deepened into natural apostasy.”—Speaker’s Com.
Jer_16:11. God’s reply. See Homilies on chapters Jer_5:19; Jer_7:25-28; Jer_13:21-22.
Jer_16:12. Theme: WORSE THAN YOUR FATHERS.
The stream swells as it extends its course. These men were guiltier because they had—
I. Fuller warning. The fate of their ancestors admonished them, giving emphasis to God’s threatenings.
II. More restraints. God’s dealings of mercy had been known for longer time, and proved in more manifold forms. They had a history to keep, a name to honour.
III. Greater advantages. Their Scriptures were larger than those their fathers possessed; for they grew as their history enlarged, and as successive prophets wrote and spake. Their acquaintance with God and His will was more clear. Their indebtedness to His grace was more evident.
IV. Heavier criminality.
Apostasy assumed most heinous forms.
Iniquity ran into revolting licenses.
Defiance of God’s messages and prophet was more insolent.
Disregard of their national safety and honour was more reckless.
(a.) Sin increases in volume and force by an inevitable law of accumulation.
(b.) Actions take their moral character from the inducements which prompt them, or the restraints which check them.
(c.) Guilt attains its climax when it becomes insolently “stubborn.”
Jer_16:14-15. Theme: THE GREATER FUTURE OF ISRAEL.
Restoration from Egypt will be forgotten in contrast with the deliverance from the North. Doubtless the return from Babylon is primarily meant here, but there yet awaits the ingathering “from all lands.”
Note: This restoration is yet prospective: so points to the coming glories of God’s ancient people.
I. Severer preliminary sufferings.
1. The bondage in the iron furnace of Egypt would be easy and light contrasted with the despotism under which they would groan in the North.
2. Instead of their being carried away into one land, as in Egypt, they would now be “driven” through “all lands;” separated, helpless, abandoned.
II. More astonishing preservation in exile.
1. Dangers greater. In the hands of a more relentless despotism. The armies of Nineveh and Babylon ground other nations they conquered and captured into a confused mass, destroying their individuality. In this captivity they would not be kept together, nor localised, but driven into widest dispersion.
2. Destruction more threatening. The North meant their complete obliteration as a people, and did all that could be done to effect it. Egypt did not design nor attempt this.
III. Grander supernatural redemption.
1. It should be recognised as God’s work of rescue. “The Lord liveth that brought up the children of Israel.”
2. It should surpass their great historic deliverance from Egypt. All along their career hitherto Jehovah had perpetually reminded them that He was their God that brought them out of Egypt: see the frequency and varied circumstances under which He recurred to that fact. But it would henceforth be forgotten in contrast with the coming redemption.
IV. Richer revelation of Divine grace.
1. Their greater sin did not lead God to abandon them.
2. Renewed apostasy did not weary God’s patience.
3. Amid their exile He would jealously guard and individually care for them.
4. None should be lost in the glad ingathering to their own land.
Jer_16:16-17. Theme: NETS TO CATCH MEN.
They used trawl-nets in those days for sweeping the waters of fish and the country of game. (See note under Manners and Customs for explanation.)
I. Imagery of invading captors. This is the meaning of the figures here.
1. “Fishers” express the ease with which these invaders would capture the prey. The Northern armies would secure them with as little difficulty or trouble as anglers gather fishes within their trawl-nets.
2. “Hunters” express the keenness and resoluteness with which these Northern invaders would pursue their prey; neglecting no hiding-place, penetrating into every retreat, and allowing small hope of escape.
(a.) Tempters thus throw out nets for the unwary, and gather the simple into the enclosures of pleasure and sin. “We are not ignorant of his devices.”
(b.) Disputers thus hunt the more valorous souls, and seek to capture them with doubts of the truths of religion, and conquer them by force of argument.
(c.) Various are the nets employed, for the resources of those who would capture souls are multitudinous, yet adapted to “catch men.” Flattery, indulgence, companionships, books, worldly advantages, to draw into sin; or annoyance, browbeating, calumny, argument, to drive to despair and neglect of God.
(d.) Death drags its net to gather in men, and it sweeps the sea of life effectually.
(e.) The angels of judgment will at the end of the world gather souls in from all lands, and not a sinner shall escape.
See Addenda: HUNTING.
II. Imagery of redeeming agencies.
1. Of the recovery of scattered Israel from the lands of the spoiler.
Some expositors misapplied these verses to that idea, and supposed God was here predicting their ingathering.
Yet the words may without inconsistency be so applied. The figure of fishing is so used by Ezekiel (Eze_47:9-10). And surely in Israel’s restoration they will be graciously hunted wherever they have been driven, and brought back from heights and valleys, and even repelling “holes of the rocks.” For God’s “eyes are upon all their ways” (Jer_16:17) in their dispersion.
2. Of the capture of souls for Christ. “I will make you fishers of men.” “Being crafty, I caught you with guile.”
(a.) Gentle attractions of the Gospel. Easily drawing souls into the kingdom.
(b.) Manifold yet adapted truths of Scripture, winning men individually into conviction and faith. The precious promises, words of sacred comfort, convincing truths, inspiring teaching of God’s Word capture souls, and “sweetly force them in” to the enclosure of Divine assurances.
(c.) The Holy Spirit’s work, of awakening souls to their state and need, of witness in consciences and hearts, and of revealing Christ and the Gospel to men.
(d.) Wise ministrations of Gospel messengers. Preachers and teachers so present Christ’s truth, so contend with hearers’ doubts and hesitancy to “persuade men,” that, being wise, they “win souls,” and so draw sinners and weary lives to the Saviour.
III. Imagery of a grand ingathering.
1. Of the scattered sons of Israel to restored Zion. From all lands shall they come. It shall be “as life from the dead” (Rom_11:15).
2. Of humanity drawn into the faith of Christ. “Other sheep I have, them also will I bring,” &c. (Joh_10:16). “And I, if I be lifted up from the earth, will draw all men unto Me” (Joh_12:32).
3. Of redeemed souls to the glorious heaven. “They shall come from the east and west, north and south, and sit down in the kingdom of God.” “Redeemed out of every kindred and people and tongue and nation.”
Jer_16:17. Theme: OMNISCIENCE REGULATES JUDGMENT. “For Mine eyes are upon all their ways,” &c. Ways means career of conduct. God’s dispensations are determined upon full knowledge and examination of our doings.
I. Human life attracts the observant eye of God. “Mine eyes are upon all their ways.” This fact, that God so attentively and constantly watches us, suggests—
1. The Divine interest in His creature man.
2. Jehovah’s solicitude for His people’s welfare.
3. His great distress on beholding their faithlessness.
4. His longing to witness in them loyalty and love.
II. Man’s iniquity is minutely watched by Omniscience. “Neither is their iniquity hid from Mine eyes.” It so grieves Him, and is so amazing after all He has done, that He cannot withdraw His gaze.
1. Iniquity has a beginning, and a course of development.
2. The sinner’s path is beset with restrictions or indusements.
3. Ungodliness varies in degree and animus.
4. Much wrongdoing is done secretly, and guilt is often more in the heart than in the act. But God’s eyes search out, and His thoughts weigh the measure of every act, or thought, or motive of sin. Yea, our secret sins are set in the light of His countenance. He understands our thought afar off.
III. Divine chastisements are determined by men’s deeds. “Their ways are not hid from My face, neither their iniquities hid from Mine eyes.”
1. Caprice never moves God in His dispensations of wrath.
2. Heaviest judgment cannot exceed the sinner’s demerits.
3. Anguish derives its keenest pang from the sufferer’s knowledge that he righteously incurred it.
4. None can hope for escape from punishment so equitably administered. “None doeth good and sinneth not.” “He will appoint to every man according to his deed.” “Every mouth shall be stopped, and all become guilty before God.”
CONCLUSION:—
1. Who can expect to evade judgment? “If Thou, Lord shouldst work iniquity, O Lord, who shall stand?”
2. Where can redemption be found? If we cannot escape from judgment, can we from the sin which necessitates it? Yes; Christ removes the sin, and thus ransoms us from the judgment.
“Cover my defenceless head
With the shadow of Thy wing.”
Jer_16:18. Theme: REQUITING SINNERS FOR THEIR WORK OF SPOLIATION. (See Lit. Crit. on this verse.)
We fail to recognise what wrong we do God, what ravages our misconduct works, when we sin.
I. Sin despoils what God prizes. “My land,” “Mine inheritance.”
1. God has a right to all the pleasant scenes which men wickedly use and prostitute to their selfish and sinful enjoyments. “The earth is the Lord’s,” &c.
2. Upon every life He has set His seal, and justly requires that we preserve its powers and affections inviolate. All we are, all our endowments and abilities He entrusted us with.
3. When we withhold from God His due, in love, loyalty, and service, we “rob God.” He made us for His glory.
4. Every use of God’s fair world for evil purposes is sacrilege. We do Him a wrong. We “defile His land.”
5. Such cruel misuse of our life and the scenes we occupy must be as offensive to God as it is criminal in itself. He values us, loves us—“so loved us that He gave His only-begotten Son” to redeem us, and grieves over our alienation and prodigality: “wasting our substance in a far country,” degrading our being, and dishonouring His handiwork.
II. Sin’s spoliations will God requite. “I will recompense their sin and their iniquity double, because,” &c.
1. The punishment foretold is but retribution for sins. It was so with these Jews, it is so with us. Nothing is threatened against the sinner but is the “due reward of our deeds.” Having defiled the land by their idolatry, they shall be driven out of it. And “the wicked,” having misused earth’s fair scene, “shall be turned into hell.”
2. Divine inflictions have a twofold severity. Yes; it may be thought that God’s punishments are therefore excessive; that He not merely requites sin, but goes beyond our deserts. St. Chrysostom here points out that “many, taking these words literally, have been troubled in mind, as though God did not punish men according to their desert, but more than their desert. But really every punishment is twofold; for first, there is the loss of the blessing which would have followed upon obedience, and secondly, the presence of actual misery.” So also, as Dr. Payne Smith suggests, sin is twofold: there is the leaving of God’s will undone, and the actual wrongdoing.
Sinners lose God’s favour and incur His wrath: “recompense double.”
They lose the bliss of heaven and inherit the woe of hell: “double.”
Yet nothing they lose and suffer can equal the wrong which, by “their iniquity and their sin,” they have done God!
(1.) They defiled His land with the vileness of their detestable things, and
(2.) They filled His inheritance with their abominations.
Thus did they pervert sacred scenes to detestable purposes; render the holy land offensive to Him whose inheritance it was; and by their foul idolatry they gave the glory of their service and worship to abominations. “Oh, do not the abominable thing which I hate.”
See Addenda: THE EVIL OF SIN.
Jer_16:19. Theme: THE GOOD MAN’S STRENGTH, FORTRESS, AND REFUGE. “O Lord, my strength, and my fortress, and my refuge in the day of affliction.”
I. The Infinite becomes the strength of the finite. We may well ask how the Eternal becomes the strength of the mortal; God, the strength of a man? And reply—
1. By the confidence reposed in Him. Confidence in a leader is the very strength of those who follow. Thus Wellington was the strength of his army, and Nelson of his navy. God’s people have confidence in His wisdom, power, love; hence “through God they do valiantly, for He it is that treads down their enemies under them.”
2. The valorous deeds effected by men of God are marvellous. Paul’s list in Hebrews 11 illustrates the triumphs of faith. And what is faith but confidence in God? The triumphs of faith are the wonderful achievements effected through this confidence in God, so that God becomes the strength of men. Girded with strength Divine they can each say, “I can do all things.”
3. The man whose strength is the Lord is able to bear what would crush other men. He who gave Samson strength to bear and carry away massive gates, gives to His servants strength to bear weightiest troubles and heaviest sufferings. See Paul’s recital of his sufferings; yet he afterwards talks of “these light afflictions,” &c.
II. Yet the Lord gives to His people protection. He is their “fortress.”
This Divine fortress is impregnable. “The gates of hell shall not prevail against it.” Yet it may be asked, Have not thousands of God’s saints been slaughtered by persecutors? What is the Book of Martyrs out a record of God’s slain ones! True; but the Divine fortress is for the protection of souls, not of bodies. The exposure of the body to peril on the one hand, and the safety of the soul on the other, are clearly indicated by our Lord’s words, “Fear not them which kill the body, but are not able to kill the soul.”
III. Further, He is “their Refuge in the day of affliction” In the evil day we hasten to Him as soldiers to a fortress when hotly pursued, or as vessels to a harbour when the wind blows a gale. When “tossed with tempest and not comforted,” we have found the Lord “a refuge from the storm and a covert from the tempest.” And this refuge is open still to every troubled saint and every penitent sinner.—Rev. D. Pledge: “Walks with the Prophet Jeremiah.”
Jer_16:19-20. Theme: THE CONFESSION OF THE GENTILES. “The Gentiles shall come unto Thee from the ends of the earth, and shall say, Surely our fathers have inherited lies, vanity, and things wherein there is no profit. Shall a man make gods unto himself, and they are no gods?”
The result of God’s judgments on the Jews will be that both the Jews when restored, and the Gentiles who have witnessed those judgments, shall renounce idolatry for the worship of Jehovah (Fausset).
(Note: This prophecy in course of fulfilment.)
I. Their repentance. “Shall come.” They had followed the devices of their own hearts—its failure “profited them nothing.” Trusting in gods made by their own hands could not profit them; for, “Shall a man make gods unto himself, and they are no gods?” a contradiction in terms. They repent of their folly, and come to Jehovah—the only true God.
(a.) Repentance is necessary to our acceptance by God. A man must realise the folly of his sin, and, turning from it with his face toward God, must make confession of his transgressions in order to their remittance. “Repent, and be baptized every one of you in the Name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost” (Act_2:38).
(b.) Must be with the heart. Sincere. “Our real existence in the sight of God consists in the inner and not in the outer life” (Farrar).
II. Their confession. “Our fathers have inherited lies and things wherein there is no profit.” Idolatry in all its forms; not only gods of wood and stone, but all the idols of our own heart, our own imagination—e.g., the love of riches. All idolatry must be renounced, and a confession made unto God that we have abandoned them. The essential element of confession is that it be spiritual and true. To a right confession we must have—
(a.) A knowledge of our own hearts. If this is possessed, the heart will be laid open to God for its purification. There is only one way of getting a heart and mind pure, and that is by confessing to God its present impurities—imploring Him to create in us a clean heart.
(b.) Faith in God. In His willingness to hear, in His power to do. Their faith was strong; they acknowledge that, apart from God, all is vanity and lies. The world promises much, but when those promises are chased and caught, you have in your hand nothing better than “vanity and lies.”
III. Their acceptance. This we infer, because “If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness” (Joh_1:9). Wherever the contrite heart is, there is the forgiving God. The Gentiles shall come—they are coming, and by the power and attraction of the Cross. The Gospel has many victories yet to achieve. The Saviour said, “And I, if I be lifted up, shall draw all men unto Me.”—Achilles Taylor.
Jer_16:19; Jer_16:21. Theme: MISSIONARY SERMON.
The true knowledge of God:
I. It is to be had in Christianity (Jer_16:19).
II. It will also make its way to the heathen. For
1. It is God’s will that they should be instructed (Jer_16:21).
2. They are ready to be instructed (Jer_16:19-20).
Comments—
Jer_16:19. “My strength and my fortress.” “Lit., my strength and my place of strength—the one for attack, and the other for defence.”—Speaker’s Com.
“The calling of the heathen is very consolatory. For as children are rejoiced at heart when they see that their parents are greatly honoured and obtain renown and praise in all lands, so do all true children of God rejoice when they see that God’s name is honoured and His glory more widely extended.”—Cramer.
Jer_16:21. “I will this once cause them to know.” “As the Jews had chosen to put their trust in such senseless things as idols, of which the very heathen will be ashamed (Jer_16:19), Jehovah will teach them this once, i.e., in a summary manner once for all, by a punishment which the nation shall never forget, that there is a difference between Him and idols.”—Dr. Payne Smith.
“THIS ONCE.” “Whether we consider the greatness of the national disgrace and suffering caused by it, or its effect upon the mind of the Jews, the burning of Jerusalem by Nebuchadnezzar, followed by the captivity of the people at Babylon, stands out as the greatest manifestation of God’s hand in all His dealings with them. Neither in the times of the Judges, nor in the persecution of Antiochus Epiphanes, was there anything comparable to it. Only one other event in their history is of equal magnitude—the destruction of Jerusalem by Titus; but that was the closing of their history as the preparatory Church, and comes therefore under a different category.”—Dr. Payne Smith.
“I WILL CAUSE THEM TO KNOW.” “Nothing can be learned of God without God. God instructs the people by His mouth and His hand, verbis et verberibus.”—Cramer.
“Know that my name is THE LORD.” “The fulfiller of His threatenings, as well as the performer of His promises” (Exo_6:3).—Lowth.
ADDENDA TO CHAPTER 16: ILLUSTRATIONS AND SUGGESTIVE EXTRACTS
Jer_16:2. MARRIAGE.
“God is the best Maker of all marriages.”—Shakespeare.
When the Rev. Philip Henry was minister at Worthenbury, he sought the hand of the only daughter of a wealthy man. The father demurred, saying that though Mr. Henry was an excellent preacher and a gentleman, yet he did not know from whence he came. “True,” said the daughter, “but I know where he is going, and I should like to go with him.”
“Marriage is a feast, where the grace is sometimes better than the dinner.”—Colton.
“We are really what we are relatively.”—P. Henry.
“Let us no more contend, nor blame
Each other, blam’d enough elsewhere; but strive,
In offices of love, how we may lighten
Each other’s burden, in our share of woe.”
—Milton’s “Paradise Lost.”
Family Maxims: “Let God be first.” “Be happy and make happy.”
Jer_16:9. FRIVOLOUS SINNING.
“Fools make a mock of sin, will not believe
It carries such a danger in its sleeve.
‘How can it be?’ they say, ‘that such a thing,
So full of sweetness, e’er should wear a sting?’
They know not that it is the very spell
Of sin, to make men laugh themselves to hell.
Look to thyself then, deal with sin no more,
Lest He that saves against thee shuts the door.”—Bunyan.
Jer_16:16. HUNTING.
The original term for hunting occurs in reference to the invasion of human rights, in 1Sa_24:12, Lam_3:15, and Jer_16:16. This usage affords a clue to Nimrod’s character. With the band of lawless spirits his skill had attracted, he proceeded from hunting beasts to oppressing man:—
“Proud Nimrod first the mighty chase began;
A mighty hunter—and his prey was man.”
—Pope.
Hunting, with its snares, may remind us of that mighty hunter Satan, and his devices—pitfalls, decoys, snares, &c.—for the unwary. Hence the duty of watchfulness: “In vain is the net spread in the sight of any bird” (Pro_1:17). “Walk circumspectly, not as fools, but as wise.” Satan is now the “mighty hunter” who hunts down sins, ignorance, bad habits, &c. God helps us to escape out of the machinations of the wicked (Psa_124:6-8). Death is a great hunter Ecc_9:12).—Topics for Teachers.
Jer_16:18. THE EVIL OF SIN.
We might illustrate the evil of sin thus: Supposing I were going along a street, and were to dash my hand through a large pane of glass, what harm would I receive?—“You would be punished for breaking the glass.”—Would that be all the harm I should receive?—“Your hand would be cut by the glass.”—Yes; and so it is with sin. If you break God’s laws, you shall be punished for breaking them; and your soul is hurt by the very act of breaking them.—J. Inglis.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain Jeremiah's Ninth Prophecy (Reign of Jehoiakim?). Punishment of Judah…
Jeremiah's Ninth Prophecy (Reign of Jehoiakim?). Punishment of Judah by Pestilence and Exile.
It is clear from Jer_17:15, in which the people challenge the prophet to point to a fulfilment of his prophecies of woe, that it is at any rate earlier than the capture of Jerusalem at the end of Jehoiachin's reign.
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1-13. Selfdenial and an ascetic, life are to be the prophet's lot.
6. Nor cut themselves] in token of mourning: cp. Jer_47:5.
7. Tear themselves for them] RV 'break bread for them.' The reference here and in the rest of the v. is to the custom that the friends should urge the mourners to eat and drink: cp. 2Sa_3:35; 2Sa_12:16; Pro_31:6.
12. Imagination] cp. Jer_3:17.
13. There shall ye serve other gods] if you please. Spoken ironically.
14-21. The deliverance will be in proportion to the severity of the punishment.
14. 15. Yet the coming deliverance shall be one in comparison with which even the exodus from Egypt shall pale. For Jeremiah's custom of throwing in a bright thought among gloomy ones see Jer_3:14; Jer_4:27; Jer_5:10, Jer_5:18; Jer_27:22; Jer_30:3; Jer_32:37.
15. The land of the north] i.e. Babylon: a promise of restoration after the exile.
16. Many fishers] Judah's enemies. The people shall be hunted down with energy wherever they may be found.
19-21. God's power thus shown in the care of His people for evil and then for good, and witnessed by other nations, shall lead even the most distant of them to acknowledge Him.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain The sign of the unmarried prophet is interpreted by…
saying
The sign of the unmarried prophet is interpreted by the context. The whole social life of Judah was about to be disrupted and cease from the land. But note the promises of verses Jer 16:14-16; Jer 17:7; Jer 17:8.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain The Coming Calamities: Restoration Promised, Ruin Imminent on Account…
The Coming Calamities: Restoration Promised, Ruin Imminent on Account of Judah’s Sin and Concerning the Sabbath (16-17)
CHAPTER 16
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1. The coming calamities (Jer 16:1-13)
2. The coming days of restoration and blessing (Jer 16:14-21)
Jer 16:1-13. In view of the coming calamities Jeremiah is bidden to remain unmarried and not to raise a family. The verses which describe the coming calamities need no further annotations.
Jer 16:14-21. The great dispersion was announced by the Lord in the preceding verse: “Therefore will I cast you out of this land, into a land that ye know not, neither ye nor your fathers; and there ye shall serve other gods day and night; where I will not show you favor.” But is this to last forever? Is this dispersion permanent? Will they always be homeless wanderers? The next verse gives the answer: “I will bring them again into their land that I gave unto their fathers.” They will be brought back from the land of the north and from all lands where they had been driven. It will be a greater deliverance than the deliverance out of Egypt. Critics have found fault with these verses: “They are out of place here, but whether inserted by accident, or whether to modify the painful impression of the prophecy of judgment in which they are inserted, we cannot say” (Prof. A.S. Peake). They are not out of place, nor inserted by some unknown hand. The Lord declares His gracious purposes which will yet be accomplished. That these verses were not fulfilled in the return of the small remnant from Babylon is obvious. They will be fulfilled in the future, when the house of Israel and the house of Judah will be re-established in the land. Then the so-called “lost tribes” will be found again by Him for whom they were never lost, “For Mine eyes are upon all their ways, they are not hid from My face neither is their iniquity hid from Mine eyes.” He will send fishers and hunters to bring them forth. It is the same of which our Lord speaks in Mat 24:31. The elect of whom the Lord speaks are not a spiritual Israel, but the elect nation Israel. Then the voice of the prophet is heard in Jer 16:19 with a blessed prophetic declaration: “The Gentiles shall come unto Thee from the ends of the earth, and shall say, Surely our fathers have inherited lies, vanity and things wherein there is no profit.” It denotes the conversion of the world, which--in prophecy never precedes the restoration of Israel, but always follows that great coming event. (See Rom 11:12; Rom 11:15; Act 15:14-41) .
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain The Instruction Of Jehovah
The Instruction Of Jehovah
v. 1. The word of the Lord came also unto me, saying,
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v. 2. Thou shall not take thee a wife, neither shall thou have sons or daughters in this place, he should not have a family, although this was otherwise self-evident among the Jews.
v. 3. For thus saith the Lord concerning the sons and concerning the daughters that are born in this place, and concerning their mothers that bare them, and concerning their fathers that begat them in this land, all the persons belonging to the married estate being included in this enumeration:
v. 4. They shall die of grievous deaths, in a most miserable manner; they shall not be lamented, neither shall they be buried, but they shall be as dung upon the face of the earth, Cf. Jer 8:2; Jer 9:22; and they shall be consumed by the sword and by famine, perishing in some of the great scourges of the ancient world; and their carcasses shall be meat for the fowls of heaven and for the beasts of the earth, the birds and beasts of prey devouring them where they fell.
v. 5. For thus saith the Lord, in bidding Jeremiah refrain from every show of sympathy for the fate of the apostate people, Enter not into the house of mourning, where some one had died and where people were giving loud expression to their grief, neither go to lament nor bemoan them; for I have taken away My peace from this people, saith the Lord, that upon which every blessing and all happiness depend, even loving-kindness and mercies, the source of every good and perfect gift.
v. 6. Both the great and the small shall die in this land, as a result of the withdrawal of His blessing; they shall not be buried, neither shall men lament for them, with the usual signs of mourning, nor cut themselves, making incisions in the flesh, nor make themselves bald for them, by shaving off a part of their hair, a token of excessive sorrow and grief in the Orient;
v. 7. neither shall men tear themselves for them in mourning, literally, "break bread for them," to comfort them for the dead; neither shall men give them the cup of consolation to drink for their father or for their mother. The reference is to the custom of sending bread and wine to the house of such as had been bereaved by death in order to refresh and comfort them.
v. 8. Thou shall not also go into the house of feasting to sit with them to eat and to drink, to attend such a mournful feast of survivors in person and to show sympathy in any form whatever.
v. 9. For thus saith the Lord of hosts, the God of Israel, who here again makes announcement of His intention in a most solemn manner. Behold, I will cause to cease out of this place in your eyes, that is, "before your eyes," and in your days the voice of mirth and the voice of gladness, the voice of the bridegroom and the voice of the bride, this being the usual formula for announcing the full sweep of the Lord’s wrath. Cf Isa 24:7-8; Rev 18:23.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 the word of Yahweh came to me, saying, "Do…
the word of Yahweh came to me, saying, "Do not
This idiom is used to introduce a special message from God. See how you translated it in Jeremiah 1:4. AT: "Yahweh gave me a message. He said,'Do not" or "Yahweh spoke this message to me:" (See: Idiom)
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They will die diseased deaths
"They will die from deadly diseases"
They will not be mourned or buried
This can be stated in active form. AT: "No one will mourn for them or bury them" (See: Active or Passive)
They will be like dung on the ground
The sons and daughters born in the land are compared to dung on the ground to emphasize that they will be disgusting and that no one will bury them. See how you translated a similar phrase in Jeremiah 8:2. (See: Simile)
they will come to an end by sword and famine
The phrase "come to an end" is a mild way to say that they will die. The word "sword" represents an army whose soldiers fight with swords. The phrase represents dying in battle. AT: "they will die in battle or from famine" (See: Euphemism and Metonymy)
translationWords
word of God
die
mourn
bury
dung
sword
famine
body
heaven
beast
earth
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 16:1-18 Jeremiah’s life was to be a sign or…
16:1-18 Jeremiah’s life was to be a sign or a parable (see “Prophetic Sign Acts” Theme Note), as the Lord instructed him not to marry (Jer 16:1-4) and not to go to funerals (16:5-7) or celebrations (16:8-9).
16:1-2 In Hebrew society, bachelors were rare and males were expected to get married in their early twenties. However, the severe crisis of the time apparently required Jeremiah to be a divine messenger without family obligations. He needed to depend entirely on the Lord (cp. 1 Cor 7:26-35).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.