Jeremiah 10:37

[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:

Micah and Isaiah, a little later, speak of such opposition, in Judah, as habitual Micah 2:6; Isaiah 30:10-11; much more in Israel, where the opposition to God's law was more fundamental, and where God's prophet's had been all but exterminated. Even Asa, in his degenerate days, imprisoned Hanani for prophesying that he would "have wars" 2 Chronicles 16:7, 2 Chronicles 16:10; Joash killed Zechariah son of Jehoiada 2 Chronicles 24:20-21; Amaziah silenced the prophet who rebuked him, "Art thou made of the king's council? forbear. Why shouldest thou be smitten?" 2 Chronicles 25:15-16. Jehoiakim sent even into Egypt to fetch Uriah and killed him Jeremiah 26:20-23. Jeremiah's life was one continuous encounter with false accusations Jeremiah 20:10; Jeremiah 37:13; Jeremiah 38:4, contradictions by false prophets (Jeremiah 23:17 ff; Jeremiah 27:9-10, Jeremiah 27:14-16; Jeremiah 28; Jeremiah 29), hatred Jeremiah 15:10, mockery Jeremiah 17:15; Jeremiah 20:7-8; Jeremiah 23:33, persecution Jeremiah 17:18, imprisonment Jeremiah 20:2; Jeremiah 32:3; Jeremiah 33:1; Jeremiah 37:15-21; Jeremiah 38:6-13, attempts to destroy him (Jeremiah 11:18-21; Jeremiah 18:18, Jeremiah 18:20-23; Jeremiah 26:8 ff; Jeremiah 36:26). The complaint was, as here, "wherefore dost thou prophesy?" Jeremiah 32:3.

compass of the court, bad enough, as appeareth by Jeremiah’s complaint of his condition there to the king, Jer_37:20, and by what followeth in the next verse. Jeremiah 37:16 The Hebrew words which we translate ## dungeon signify the house of the lake ; they certainly signify some pit, or deep hole, or place in the prison, where were some cells or apartments, in which they were wont to keep those whom they judged great malefactors, or against whom they had some special anger; how many days the prophet was forced to abide in this miserable place it is not said, but it should seem by Jer_37:9, that it was until the Chaldean army was returned to the siege. ## Jeremiah 37:17 Is there any word from the Lord? that is, Hath God revealed any thing to thee, concerning what will be the issue of the return of the Chaldean army to the siege of the city? What needed Zedekiah to have asked this, to whom God by this prophet had so often revealed his will in this case? Wicked men are always more curious to know, than careful to believe, observe, and obey the will of God. But God seldom or never speaketh good unto them: Jeremiah tells him there w as, but it was a sad word, viz. that God would certainly deliver him into the hand or power of the king of Babylon. Jeremiah 37:18 That is, What have I done worthy of bonds? I h ave faithfully heretofore revealed to you the mi

Jeremiah 37:7 The word ## inquire lets us know that Zedekiah did not send to the prophet only to pray for him, but to inquire of God what the issue would be of this future contingency; it may be more desirous to know that, than that Jeremiah should intercede with God for them. The prophet tells them from God that the king of Egypt’s army should do them no service; it is expounded, Eze_17:17, He should not make for him in the war, by casting up mounts, and building forts, to cut off many persons . Probably the Egyptian army, upon the sight of the strength of the Chaldeans, and the weak and impotent state of the Jews, were discouraged, and would not adventure to fight them, but by and by returned to their own land. Jeremiah 37:8 No text from Poole on this verse. Jeremiah 37:9 No text from Poole on this verse. Jeremiah 37:10 The substance of the answer returned by the prophet to the king is this: That whereas they pleased themselves with fancies that the Babylonian army now withdrawn to meet with the army of the Egyptians would return no more to the siege, it was a dream; he assures them from God they should return, besiege the city, and take it, and burn it; and therefore they did but deceive themselves to think otherwise; though they were gone, yet it was but for a very short time.

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.

## (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.