Jeremiah 14:25

He says, whatsoever is written in this book The Prophet no doubt wrote down a summary of what he had delivered; for as we have said elsewhere, it was usual with the prophets, after they had spoken at large to the people and preached diffusely, to affix a short summary to the doors of the Temple. This volume then is what Jeremiah calls the book, which was composed from his public addresses. It might in common language be called a summary. Then he adds, in what, or, "what he prophesied," in order to shew that he meant what he had before said; and so it might be rendered, that is, what he prophesied; but the other exposition is not unsuitable, in which Jeremiah hath prophesied against all the nations It follows, -- Had the book been intended, the 'sr, which, would have been followed by a pronoun after the verb with the preposition v, in, prefixed to it; for this is the idiom of the language. All the versions render the phrase, "whatever Jeremiah prophesied," etc. — Ed Jeremiah 25:14 14. For many nations and great kings shall serve themselves of them also: and I will recompense them according to their deeds, and according to the works of their own hands. 14. Quia fecerunt in illis (vel, quia coegerunt eos) in servitutem etiam ipsi, gentes multae (vel, robustae, vel, validae) et reges magni; et rependam illis secundum actionem suam et seceundum opus manuum ipsorum. The beginning of the verse is obscure.

A man puts from him life, while he commits this sin: how then can others procure for him life? Yet there is also set forth [there is such a thing as] a sin that is to the death of the body; for instance, in the case of the people, for whom the prophet thrice made entreaty, he is forbidden to make entreaty: Jeremiah 7:16 ; Jeremiah 11:14 ; Jeremiah 14:11 ; Jeremiah 15:1-2 . Yea, even Moses himself committed a sin unto death, of this nature; unto death, not to be made the subject of entreaty: Deuteronomy 3:26 ; comp. 1 Samuel 2:25 ; 1 Samuel 3:14 , respecting the house of Eli; and, on the other hand, respecting the averting of sins and diseases by means of prayer, Jam 5:14-18 .— αἰτήσει , he shall ask) namely, ὁ παῤῥησιαστής , he who has confidence.— δώσει .” He will give) namely, God, when entreated.— αὐτῷ , to him) the brother.— ζωὴν , life) Therefore he who sins unto death is in a state of death, and yet he sins further unto death.— τοῖς ) ל , that is, as far as relates to those who sin not unto death.— ἔστιν ἁμαρτία πρὸς θάνατον , there is a sin unto death) The chief commandment is faith and love. Therefore the chief sin is that by which faith and love are destroyed. In the former case is life; in the latter, death.

So in Jeremiah 7 the men of Judah point to the material Temple in their midst as the palladium of their security; but the prophet retorts in a similar strain, that, if they desire to merit Jehovah’s protection, and wish Jerusalem to escape the fate of Shiloh, they must ‘amend their ways,’ and practise more consistently than they have done hitherto the ordinances of civil righteousness ( Jeremiah 7:3-15 ). punish you for ] R.V. more lit., visit upon you , as the same phrase is often rendered, Amos 3:14 ; Exodus 20:5 ; Jeremiah 5:9 ; Jeremiah 5:29 ; Jeremiah 23:2 (but punish , Jeremiah 11:22 , Jeremiah 25:12 , Jeremiah 29:32 , &c.). The expression is particularly frequent in Jeremiah. iniquities ] the conventional, and sufficient rendering of ‘âwôn . Etymologically, however, as Arabic shews (where the corresponding verb ghawâ means to err , or go astray ), the idea expressed by it is that of deviation from the right track, error: so the corresponding verb, 2 Samuel 7:14 ; 2 Samuel 24:17 ; 1 Kings 8:47 al. Comp. the writer’s Notes on the Hebrew Text of Samuel , on 1 Samuel 20:30 .

The sense of the expression, over whom my name was called , appears clearly from 2 Samuel 12:28 , where Joab, while besieging Rabbah of the Ammonites, invites David to come and take it himself “lest I (emph.) take the city, and my name be called over it ,” i.e. lest I get the credit of having captured it, and it be counted as my conquest. The phrase expresses thus the fact of ownership —whether acquired by actual conquest or otherwise (cf. Isaiah 4:1 ). It is used especially of the people of Israel, Jerusalem, or the temple, as owned by Jehovah: see Deuteronomy 28:10 ; Jeremiah 7:10-11 ; Jeremiah 7:14 ; Jeremiah 7:30 ; Jeremiah 14:9 ; Jeremiah 15:16 (of Jeremiah himself), Jeremiah 25:29 , Jeremiah 32:34 , Jeremiah 34:15 ; 1 Kings 8:43 (= 2 Chronicles 6:33 ); Isaiah 63:19 ; 2 Chronicles 7:14 ; Daniel 9:18-19 ; and the newly-recovered Hebrew text of Sir 47:18 . In A.V., R.V., the phrase is often, unfortunately, represented by the obscure paraphrase, “called by my name”; but the literal rendering, which is both clearer and more forcible than the paraphrase, is sometimes added in the margin of R.V. (e.g. 1 Kings 8:43 ). that doeth this ] An epithet confirmatory of the preceding promise; cf. Jeremiah 33:2 . Amos 9:11-12 stands in the LXX. (cod.

[Bible] 4:21. How long shall I see men fleeing away, how long shall I hear the sound of the trumpet? 4:22. For my foolish people have not known me: they are foolish and senseless children: they are wise to do evil, but to do good they have no knowledge. 4:23. I beheld the earth, and lo it was void, and nothing: and the heavens, and there was no light in them. 4:24. I looked upon the mountains, and behold they trembled: and all the hills were troubled. 4:25. I beheld, and lo there was no man: and all the birds of the air were gone. 4:26. I looked, and behold Carmel was a wilderness: and all its cities were destroyed at the presence of the Lord, and at the presence of the wrath of his indignation. 4:27. For thus saith the Lord: All the land shall be desolate, but yet I will not utterly destroy. 4:28. The Earth shall mourn, and the heavens shall lament from above: because I have spoken, I have purposed, and I have not repented, neither am I turned away from it. 4:29. At the voice of the horsemen, and the archers, all the city is fled away: they have entered into thickets and climbed up the rocks: all the cities are forsaken, and there dwelleth not a man in them. 4:30. But when thou art spoiled what wilt thou do? though thou clothest thyself with scarlet, though thou deckest thee with ornaments of gold, and paintest thy eyes with stibic stone, thou shalt dress thyself out in vain: thy lovers have despised thee, they will seek thy life. 4:31. For I have heard the voice as of a woman in travail, anguishes as of a woman in labour of a child. The voice of the daughter of Sion, dying away, spreading her hands: Woe is me, for my soul hath fainted because of them that are slain. Jeremias Chapter 5 The judgments of God shall fall upon the Jews for their manifold sins. 5:1. Go about through the streets of Jerusalem, and see, and consider, and seek in the broad places thereof, if you can find a man that executeth judgment, and seeketh faith: and I will be merciful unto it.

9 . for my name’s sake ] This idea, very common in this prophet, also in Isaiah 40-66, does not appear in the earlier prophets, except Isaiah 37:35 . Cf. however, Deuteronomy 9:28-29 ; Jeremiah 14:7 ; Jeremiah 14:21 ; Isaiah 43:25 ; Isaiah 48:9 ; Isaiah 48:11 . Jehovah’s name expresses that which he is, or has revealed himself to be, and the phrase does not differ from “for my own sake,” cf. ch. Ezekiel 36:22 ; Ezekiel 36:32 . should not be polluted ] Rather: profaned. The words explain, “for my name’s sake,” viz. lest it should be profaned among the nations. Deuteronomy 9:28-29 suggests one way in which the name of Jehovah might be profaned among the nations. To “profane” is the opposite of to “sanctify.” The one is to cherish any thoughts of Jehovah or to attribute any deed to him inconsistent with his being the one true God, or derogatory to him who is so. To “sanctify” him is to recognise him in thought and in act, particularly in worship, to be the one true God; to assign to him attributes and operations befitting his nature, and to live in such a way as those who are the people of Jehovah ought to live, for the manner of the people is reflected on the character of their God ( Amos 2:7 ). This is the way, at least, in which Ezek., with the conception of Jehovah which in his age he had reached, uses the terms “profane” and “sanctify.” Ezekiel 20:9

Deuteronomy 28:27-29 . The botch of Egypt — Such boils or blains as the Egyptians were plagued with, spreading from head to foot. The emerods — Those painful swellings of the hemorrhoidal vessels, called piles. Blindness — Of mind, so that they should not know what to do. Astonishment — They should be filled with wonder and horror because of the strangeness and soreness of their calamities. Grope at noon-day — In the most clear and evident matters thou shalt grossly mistake. Thy ways — Thy counsels and enterprises shall be frustrated and turn to thy destruction. Compare Jeremiah 25:16 ; Jeremiah 25:18 ; Zephaniah 1:17 ; Lamentations 4:14 ; Jeremiah 4:9 ; Ezekiel 4:17 .

The source of their conversion is here stated to be God's prevenient grace. for they shall return —Repentance, though not the cause of pardon, is its invariable accompaniment: it is the effect of God's giving a heart to know Him. 8. in … Egypt —Many Jews had fled for refuge to Egypt, which was leagued with Judea against Babylon. 9. removed, &c.—(Jeremiah 15:4). C ALVIN translates, "I will give them up to agitation, in all," &c.; This verse quotes the curse (Deuteronomy 28:25, 37). Compare Jeremiah 29:18, 22; Psalms 44:13, 14. ## CHAPTER 25 Jeremiah 25:1-38. P ROPHECY OF THE S EVENTY Y EARS ' C APTIVITY ; AND AFTER T HAT THE D ESTRUCTION OF B ABYLON , AND OF A LL THE N ATIONS T HAT O PPRESSED THE J EWS. 1. fourth year of Jehoiakim —called the third year in Daniel 1:1. But probably Jehoiakim was set on the throne by Pharaoh-necho on his return from Carchemish about July, whereas Nebuchadnezzar mounted the throne January 21, 604 B. C . ; so that Nebuchadnezzar's first year was partly the third, partly the fourth, of Jehoiakim's. Here first Jeremiah gives specific dates. Nebuchadnezzar had previously entered Judea in the reign of his father Nabopolassar. 3. From the thirteenth year of Josiah, in which Jeremiah began to prophesy (Jeremiah 1:1), to the end of Josiah's reign, was nineteen years (2 Kings 22:1); the three months 2 Kings 23. 31) of Jehoahaz' reign, with the not quite complete four years of Jehoiakim (Jeremiah 25:1), added to the nineteen years, make up twenty-three years in all. 4.

37 . a king of kings ] king of kings ,—a title applied to Nebuchadnezzar in Ezekiel 26:7 , though (Prince) not the customary Babylonian form of address. It is, however, one that was borne constantly by the Persian kings: cf. Ezra 7:12 ; and see the series of inscriptions of Persian kings, published in Records of the Past , 1st ser., i. iii ff., v. 151 ff., ix. 65 ff. An Aramaic inscription found at Saqqarah, near Cairo, is dated in the 4th year of “Xerxes, king of kings ” for , &c.] unto whom the God of heaven ( Daniel 2:19 ) hath given the kingdom , the power , the strength, and the glory . Daniel ascribes Nebuchadnezzar’s dominion to the Providence of God, exactly as is done (in other terms) by Jeremiah ( Jeremiah 25:9 ; Jeremiah 27:6 ; Jeremiah 28:14 ).

should be sent to Caesar in Italy," etc. The Latin Vulgate and the Arabic also read "he" instead of "we."] ## THE EPISTLE TO THE ROMANS - Chapter 10 - Verse 15 Verse 15. And how shall they preach. In what way shall there be preachers, unless they are commissioned by God? The word " how " does not refer to the manner of preaching, but to the fact that there would be no preachers at all unless they were sent forth. To preach means to proclaim in a public manner, as a crier does. In the Scriptures it means to proclaim the gospel to men. Except they be sent. That is, except they are divinely commissioned, and sent forth by God. This was an admitted doctrine among the Jews, that a proclamation of a Divine message must be made by one who was commissioned by God for that purpose, Jeremiah 23:21; 1:7; 14:14,15 Jeremiah 7:25. He who sends a message to men can alone designate the proper persons to bear it. The point of the objection, therefore, was this: Men could not believe unless the message was sent to them; yet God had not actually sent it to all men: it could not therefore be just, to make eternal life depend on so impracticable a thing as faith, since men had not the means of believing. As it is written. In Isaiah 52:7. How beautiful, etc. The reason why this passage is introduced here is, that it confirms what had just been advanced in the objection—the importance and necessity of there being messengers of salvation. That importance is seen in the high encomium which is passed on them in the sacred Scriptures.