Jeremiah 10:31

There is a gradation in the three last lines, — It shall not be thought of, much less mentioned or named, as given by the Septuagint, — still less be visited, — and much less still, be made. This gradation is destroyed by Blayney by rendering the first line, Nor shall it be the delight of their heart; literally it is, "And it shall not ascend on the heart." The "heart" means often in Hebrew the mind; and "to come to mind" is the idea; it would not be thought of. The phrase occurs in this book in two other places, Jeremiah 7:31; Jeremiah 44:21; and, not to think, or, not to come to mind, is the most suitable meaning, as it is given in our version. The purpose of this kind of gradation is to render the thing more certain and indisputable, so that there might be no room for doubt. — Ed. This seems to be the best rendering. Blayney leaves out the word "Jerusalem;" but for no sufficient reason. The whole verse is as follows: — In that day call shall they Jerusalem, "The throne of Jehovah;" And gathered into it shall be all the nations, For the name of Jehovah, even to Jerusalem; And they shall no more walk after the resolutions of their wicked heart. — Ed. "Evil" is connected with "hardness;" but it belongs properly to "their heart." The word rendered "hardness" is srrvt a plural noun, found eight times in Jeremiah; here, and in Jeremiah 7:24; Jeremiah 9:14; Jeremiah 11:8; Jeremiah 13:10; Jeremiah 16:12; Jeremiah 18:12; Jeremiah 23:17; and twice elsewhere, Deuteronomy 29:19; Psalms 81:12.

## Chapter Seventeen Of the Perseverance of the Saints SECTION I. They, whom God hath accepted in his Beloved, effectually called, and sanctified by his Spirit, can neither totally nor finally fall away from the state of grace, but shall certainly persevere therein to the end, and be eternally saved. 1. Philippians 1:6; 2 Peter 1:10; Romans 8:28-30; John 10:28-29; 1 John 3:9; 5:18; 1 Peter 1:5, 9 SECTION II. This perseverance of the saints depends not upon their own free will, but upon the immutability of the decree of election, flowing from the free and unchangeable love of God the Father; upon the efficacy of the merit and intercession of Jesus Christ, the abiding of the Spirit, and of the seed of God within them, and the nature of the covenant of grace: from all which ariseth also the certainty and infallibility thereof. 2. Psalms 89:3-4, 28-33; 2 Timothy 2:18-19; Jeremiah 31:3 3. Hebrews 7:25; 9:12-15; 10:10, 14; 13:20-21; 17:11, 24; Romans 8:33-39; Luke 22:32 4. John 14:16-17; 1 John 2:27; 3:9 5. Jeremiah 32:40; Psalms 89:34-37; see Jeremiah 31:31-34 6. John 6:38-40; 10:28; 2 Thessalonians 3:3; 1 John 2:19

[Bible] 9:18. Let them hasten and take up a lamentation for us: let our eyes shed tears, and our eyelids run down with waters. 9:19. For a voice of wailing is heard out of Sion: How are we wasted and greatly confounded? because we have left the land, because our dwellings are cast down. 9:20. Hear therefore, ye women, the word of the Lord: and let your ears receive the word of his mouth: and teach your daughters wailing: and every one her neighbour mourning. 9:21. For death is come up through our windows, it is entered into our houses to destroy the children from without, the young men from the streets. 9:22. Speak: Thus saith the Lord: Even the carcass of man shall fall as dung upon the face of the country, and as grass behind the back of the mower, and there is none to gather it. 9:23. Thus saith the Lord: Let not the wise man glory in his wisdom, and let not the strong man glory in his strength, and let not the rich man glory in his riches: 9:24. But let him that glorieth glory in this, that he understandeth and knoweth me, for I am the Lord that exercise mercy, and judgment, and justice in the earth: for these things please me, saith the Lord. 9:25. Behold, the days come, saith the Lord, and I will visit upon every one that hath the foreskin circumcised. 9:26. Upon Egypt, and upon Juda, and upon Edom, and upon the children of Ammon, and upon Moab, and upon all that have their hair polled round, that dwell in the desert: for all the nations are uncircumcised in the flesh, but all the house of Israel are uncircumcised in the heart. Jeremias Chapter 10 Neither stars nor idols are to be feared, but the great Creator of all things. The chastisement of Jerusalem for her sins. 10:1. Hear ye the word which the Lord hath spoken concerning you, O house of Israel. 10:2. Thus saith the Lord: Learn not according to the ways of the Gentiles: and be not afraid of the signs of heaven, which the heathens fear:

22. Again, however, it is declared that the anger of Jehovah would not subside till his purposed vengeance against the wicked should have been fully executed; and then, but not till then, an entire reconciliation would take place between him and all the families of Israel, Jeremiah 30:23, Jeremiah 31:1. The second part of this prophecy begins chap. Jeremiah 31:2, and is marked by a sudden transition to a distant period of time, represented in a vision, and embellished with a variety of beautiful scenes and images. God announces the renewal of his ancient love for Israel; and promises, in consequence thereof, a speedy restoration of their former privileges and happiness, Jeremiah 31:2-5. Already the heralds have proclaimed on Mount Ephraim the arrival of the joyful day; they summon the people to re-assemble once more in Zion; and promulge by special command the glad tidings of salvation which God had accomplished for them. God himself declares his readiness to conduct home the remnant of Israel from all parts of their dispersion, to compassionate and relieve their infirmities, and to provide them with all necessary accommodations by the way, Jeremiah 31:6-9. The news is carried into distant lands; and the nations are summoned to attend to the display of God's power and goodness in rescuing his people from their stronger enemies, and in supplying them after their return with all manner of good things to the full extent of their wants and desires, Jeremiah 31:10-14.

Amos 3:7 ); but the word rendered musing does not seem one that would be used very naturally of the Divine purpose. that maketh the morning darkness ] viz. suddenly blackening the clear sky with the dark masses of storm-cloud. In the thunderstorm, the Hebrews conceived Jehovah to be borne along within the clouds ( Psalm 18:9-13 ; cf. on ch. Amos 1:2 ): the picture of Jehovah darkening the heavens with the gathering storm thus leads on naturally to the clause which follows. and treadeth —or marcheth — upon the high places of the earth ] viz. in the thunder-cloud, as it sweeps along the hills. For the expression, comp. (of Israel) Deuteronomy 32:13 ; Isaiah 58:14 ; (of Jehovah) Micah 1:3 : also Job 9:8 (“who marcheth upon the high places of the sea”). Jehovah of hosts , is his name ] The title is expressive of majesty and omnipotence: see on Amos 3:13 . It stands in the same emphatic formula as here, Amos 5:27 (‘ God of hosts’); Isaiah 47:4 ; Isaiah 48:2 ; Isaiah 51:15 ; Isaiah 54:5 ; Jeremiah 10:16 (= Jeremiah 51:19 ), Jeremiah 31:35 , Jeremiah 32:18 , Jeremiah 46:18 , Jeremiah 48:15 , Jeremiah 50:34 , Jeremiah 51:57 .

See, for example, with virgin , Jeremiah 18:13 ; Jeremiah 31:4 ; Jeremiah 31:21 ; with virgin daughter , Isaiah 37:22 (“the virgin daughter of Zion hath despised thee, and laughed thee to scorn; the daughter of Jerusalem hath shaken her head after thee”), Isaiah 47:1 , Jeremiah 14:17 ; Jeremiah 46:11 ; with daughter (alone) Isaiah 1:8 ; Isaiah 10:30 ; Isaiah 10:32 ; Isaiah 22:4 ; Isaiah 47:5 , Jeremiah 6:26 ; Jeremiah 9:1 , Micah 4:10 ; Micah 4:13 , Zephaniah 3:14 , Zechariah 9:9 (“Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem”); and with the feminine indicated (in the Hebrew) by the termination, Isaiah 12:6 (see R.V. marg .), Isaiah 49:17 f., Isaiah 51:17-20 , Jeremiah 10:17 (see R.V. marg .), Jeremiah 22:23 (see ib. ). is fallen ] The tense is the prophetic past, describing the future as the prophet in imagination sees it, already accomplished. Cf. Amos 8:14 . is forsaken ] Rather, is cast down (R.V.), or lieth forsaken (R.V. marg. ), i.e. is abandoned , left to die where she had fallen: cf. Ezekiel 29:5 (R.V. “leave thee (thrown) into the wilderness”), Ezekiel 32:4 (“And I will leave thee forsaken upon the land, I will throw thee forth upon the face of the field”). Such an announcement as this, made in the height of the prosperity secured by Jeroboam II, would naturally be a startling one to those who heard it.

The Gentiles shall be led to "fear" God by the proofs of His power displayed in behalf of the Jews; the ungodly among them shall "tremble" for fear of God's judgments on them; the penitent shall reverentially fear and be converted to Him (Psalms 102:15; Isaiah 60:3). 10. ye say … desolate —(Jeremiah 32:43). 11. (Jeremiah 7:34; 16:9). ## Praise the Lord, &c.—the words of Psalms 136:1, which were actually used by the Jews at their restoration (Ezra 3:11). sacrifice of praise —(Psalms 107:22; 116:17). This shall continue when all other sacrifices shall be at an end. 12. habitation of shepherds … flocks —in contrast to Jeremiah 33:10, "without man … inhabitant … without beast " (Jeremiah 32:43; compare Jeremiah 31:24; 50:19; Isaiah 65:10). 13. pass … under … hands of him that telleth them —Shepherds, in sending forth and bringing back their sheep to the folds, count them by striking each as it passes with a rod, implying the shepherd's provident care that not one should be lost (Leviticus 27:32; Micah 7:14; compare John 10:28, 29; 17:12). 14. perform —"I will make to rise "; God's promise having for a time seemed to "lie" dead and abortive [C ALVIN ]. 15. Repeated from Jeremiah 23:5. the land —the Holy Land: Israel and Judah (Jeremiah 23:6). 16.

XXXI. Should any one desire clearer testimonies, we offer the following to his consideration: from Moses, Leviticus 26:41–45; Deuteronomy 4:30, 31; Deuteronomy 30:1–6; and Deuteronomy 32:43. From the Psalms, Psalms 102:14–18, and Psalms 85:9, 10. From Isaiah, Isaiah 11:11, 12; Isaiah 19:24, 25; Isaiah 49:14, &c.; Isa. 62 throughout. From Jeremiah, Jeremiah 3:18, &c.; Jeremiah 31:1, and from ver. 31 to the end; Jeremiah 32:37, &c.; Jeremiah 33:24–26. From Ezekiel, Ezekiel 36:24, to the end; Ezek. 37 throughout, especially from ver. 15; Ezekiel 39:25, to the end. Add Hosea 3:5. All these promises are more sublime, than that the time can be assigned, in which they can be supposed to have been as yet fulfilled. From the New Testament, add Matthew 23:29; Luke 21:24; 2 Corinthians 3:16. The reader may please to see what we have said on this head in a particular book concerning the ten tribes of Israel, from chap. 9. to the end; where he will find most of those prophecies carefully, and at greater length explained.

## (4.) The name of mother is attributed to a city, 2 Samuel 20:19 , by which the chief, or metropolitan city, is understood, from whence the rest derive their original, and owe subjection to, Joshua 17:16; Numbers 21:25; Judges 11:26; 2 Samuel 8:1 . The Whole people of God are called mother, Isaiah 50:1; Hosea 2:2 , because it begets, or ought to beget spiritual sons to God. Hence it is translated to the heavenly "Jerusalem," the New Testament church, Galatians 4:26 . (5.) The name of daughter and virgin, is often attributed to a people or city, either distinctly or conjunctly, Psalms 45:12; 137:8 , "Daughter of Babylon," is put for the kingdom of Babylon; so Lamentations 1:6; 2:1, (&c.,) "Daughter of Sion," for the people of the Jews, and hence, Lamentations 2:2 , she is called the "Daughter of Juda," so Ecclesiastes 9:9; Isaiah 1:8; 10:32; 16:1; 37:22; Jeremiah 4:31; 6:2; Micah 4:10,13; Zephaniah 3:10,14 , (&c.) So the virgin of Israel, Jeremiah 31:4,21; Amos 5:2 ,; sometimes virgin and daughter are joined, as Isaiah 23:12; 37:22; 47:1; Jeremiah 46:11 . 1

of Jeftis Chrift. 45: D. 1 8. 27, he means, be was but what Sin ha<l I yea^ he had fotxitching cf the fmuc and berarings of Sin yet upon him : wherefore 'twas luftoKi with //rtff/indays ofold, when they Days apart for Confeflion of Sin, and Humi- :ion for the fame, to fprinkie thcmfelves with, to wallow in Duft and Aihes, Efth. 4. 1,9. Jer. 16. Job 30. 9* cbaf, 42. 6. as a token that chey dconfefs they were but what Sin had left, and iit they were dcfiCd^ weal^ncd and foliutea by it. This then is the next PJea of our goodly Advo* Ite for QS, O SaUfif this is a brntid plucked out of hi Fire. As who ihould fay, thou objedefl againft By Servant Jofkua that he is black like a Coal, or Au the Fire of Sin, at times, is Aiti burning in \ku And what then ? the reafon why he is not hittUy extinAasTow, is not thy Pity, but my hther's Mercy to him : I have pluckd him out iifthe Fire, yet not fo out biit that the fmell there* Jfisyet upon him ; and tny Father and I, wc soofider his weaknefs, and pity him ; for fincc he % Ziz Brand pulled out f can it be expeded by my ?aiher or me, that he fhould appear before us as dear, and do our biddings as welj.as^ he had ever been there ? Ibis is a Brand f lucked out of he Fiyej and muft be ccnliJer'd as fuch, and muft e born with as much. Thus as Mefhibxfl^eth leadedfor his Excufe, his lamenefs, x Sain* ij. 4, 25,x6.fo Chnft pleads the infirm and indi* ei)t condition of his Per p!e againft Satan for leir AdTa4fttage.