Jeremiah 14:26

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.

More accurately, "the which whosoever heareth both his ears shall tingle." This expressive phrase occurs again twice (marginal references) with reference to the destruction of Jerusalem by Nebuchadnezzar. It is remarkable that Jeremiah repeatedly compares the destruction of Jerusalem with the destruction of Shiloh ( Jeremiah 7:12 , Jeremiah 7:14 ; Jeremiah 26:6 , Jeremiah 26:9 ; Compare Psalm 78:60-64 ).

2 . Jehovah’s indignation is aroused; and He swears (cf. Amos 6:8 , Amos 8:7 ), that retribution will overtake them for such selfishness and cruelty. hath sworn by his holiness ] God’s holiness is made the pledge of the validity of the oath: so Psalm 89:35 ; cf. Jeremiah 44:26 . behold, days are coming &c.] The expression implies a sudden and unexpected reversal of what at present prevails: it occurs besides, Amos 8:11 , Amos 9:13 ; 1 Samuel 2:31 ; 2 Kings 20:17 (= Isaiah 39:6 ), and fifteen times in Jeremiah ( Jeremiah 7:32 ; Jeremiah 9:24 ; Jeremiah 16:14 ; Jeremiah 19:6 ; Jeremiah 23:5 ; Jeremiah 23:7 ; Jeremiah 30:3 , &c.). he will take you away with hooks &c.] rather, ye shall be taken &c. The image is one partly of ignominy, partly of helplessness. The women of Samaria are no longer like fat cattle, proudly disdainful of all who may approach them: they are dragged violently by the foe out of the ease and luxury of their palaces, like fishes out of their native element, the water. your posterity ] your residue (R.V.),—any of you who happen to escape the ‘hooks’ of the preceding clause. It is a total destruction which the prophet contemplates.

Anointing was in particular practised on festal occasions; and oil was accordingly a mark of joy ( Psalm 23:5 ; Psalm 45:7 ; Psalm 92:10 ; Isaiah 61:3 ; Ecclesiastes 9:8 ), while not to anoint oneself was a token of mourning ( 2 Samuel 14:2 ). but they are not grieved for the affliction of Joseph ] more lit., are not sick for the breach (or wound ) of Joseph . The words bring out the irony of their position: immersed themselves in a vortex of pleasure, they are unconcerned by the thought of the breach or wound in the body politic, i.e. the impending material ruin, the signs of which the prophet can only too clearly discern, though they are invisible to the self-satisfied political leaders of the nation. For the term breach (or wound ), applied to a nation, cf. Isaiah 30:26 ; Jeremiah 6:14 (“the breach of the daughter of my people”), Jeremiah 8:21 , Jeremiah 10:19 , Jeremiah 14:17 , Jeremiah 30:12 ; Jeremiah 30:15 ; Nahum 3:19 ; Lamentations 2:13 (A.V., R.V., often “hurt”).

18 . incline … and behold (lit. see )] Almost exactly the words in Hezekiah’s prayer, 2 Kings 19:16 (= Isaiah 37:17 ). desolations ] Daniel 9:26 : cf. Isaiah 49:19 ; Isaiah 61:4 (twice). over which thy name hath been called ] i.e. of which Thou art the Owner. The sense of the expression appears from 2 Samuel 12:28 , ‘lest I take the city, and my name be called over it ,’ in token, viz. of my having conquered it. The expression is often used, especially in Deuteronomic writers, of the people of Israel, Jerusalem, or the Temple, as Daniel 9:19 ; Deuteronomy 28:10 ; Jeremiah 7:10-11 ; Jeremiah 7:14 ; Jeremiah 7:30 ; Jeremiah 14:9 ; Jeremiah 25:29 ; 1 Kings 8:43 ; Isaiah 63:10 . The paraphrase of A.V., R.V., ‘which is called by my name,’ weakens and obscures the real force of the expression. Cf. further on Amos 9:12 . present ] lit. cause to fall : so Daniel 9:20 , Jeremiah 38:26 ; Jeremiah 42:2 ; Jeremiah 42:9 ; cf. Jeremiah 36:7 (lit ‘ their supplication will fall before Jehovah’), Jeremiah 37:20 (here in the sense of being accepted). The expression does not occur elsewhere in the O.T.: Prof. Kirkpatrick compares, however, Bar 2:19 ( οὐ … καταβάλλομεν τὸν ἔλεον we do not cast down our supplication). for … for ] properly on (the ground of). thy great compassions ] Daniel 9:9 . The same expression in Nehemiah 9:19 ; Nehemiah 9:27 ; Nehemiah 9:31 (A.V., R.V., ‘manifold mercies’): cf. 2 Samuel 24:14 (‘for his compassions are great’), Psalm 119:156 .

(15) Rising up betimes and sending. —i.e., constantly and earnestly. Jeremiah 25:3-4 : “The Lord hath sent all his servants, the prophets, rising early and sending them” (comp. also Jeremiah 26:5 ; Jeremiah 29:19 ; Jeremiah 35:14-15 ). He had compassion on.—He spared, was forbearing with. Dwelling place.—Mācôn (2Chronicles 30:27; Psalm 26:8; comp. Jeremiah 25:6).

Verse 18. - At Tehaphnehes ; the Tabu- panes of Jeremiah 2:16 ; Jeremiah 42:7 ; Jeremiah 44:1 ; Jeremiah 46:14 ; (where it appears as having a royal palace); the Taphnae of the LXX.; the Daphne of Herod., 2:30. It was another frontier-fortress in the neighborhood of Pelusium, built by Psammetichus. It may, perhaps, be represented by the modern Tel-ed-Defenne , about twenty-seven miles southwest of Pelusium. The day shall be darkened . The normal image for the departure of the sunshine of prosperity, as in Ver. 3 and Ezekiel 32:7 (comp. Amos 5:20 ; Amos 8:9 ; Isaiah 5:30 ; Jeremiah 13:16 , etc.). The yokes of Egypt . Commonly, as in Ezekiel 34:27 ; Leviticus 26:13 ; Jeremiah 27:2 ; Jeremiah 28:10, 12 , the phrase would imply the deliverance of Egypt from the yoke of oppression suffered at the hand of others. Here that sense is clearly inappropriate. The LXX. and Vulgate give "the scepters" of Egypt, which implies a different reading, and this is adopted in substance by Ewald and Smend, the latter preferring rendering it by "supports" or "props," the "red" being used as a "staff" rather than as a "scepter" (comp. Ezekiel 19:14 ; Jeremiah 43:8 ; Jeremiah 48:17 ). The pomp of her strength . The phrase meets us again in Ezekiel 33:28 , and includes what we speak of as the parade of power, here probably with a view to the foreign forces that garrisoned both Daphne and Pelusium.

The prophecies which gave the offense were those given in detail in the seventh, eighth, and ninth chapters (compare Jeremiah 26:6 here with Jeremiah 7:12, 14); and summarily referred to here [M AURER ], ## probably pronounced at one of the great feasts (that of tabernacles, according to U SSHER ; for the inhabitants of "all the cities of Judah" are represented as present, Jeremiah 26:2). See on Jeremiah 7:1. 2. in the court —the largest court, from which he could be heard by the whole people. come to worship — Worship is vain without obedience (1 Samuel 15:21, 22). all the words —(Ezekiel 3:10). diminish not a word —(Deuteronomy 4:2; 12:32; Proverbs 30:6; Acts 20:27; 2 Corinthians 2:17; 4:2; Revelation 22:19). Not suppressing or softening aught for fear of giving offense; nor setting forth coldly and indirectly what can only by forcible statement do good. 3. if so be —expressed according to human conceptions; not as if God did not foreknow all contingencies, but to mark the obstinacy of the people and the difficulty of healing them; and to show His own goodness in making the offer which left them without excuse [C ALVIN ]. 5. prophets —the inspired interpreters of the law (Jeremiah 26:4), who adapted it to the use of the people. 6. like Shiloh —(see on Jeremiah 7:12, 14; 1 Samuel 4:10-12; Psalms 78:60). curse —(Jeremiah 24:9; Isaiah 65:15). 8. priests —The captain (or prefect) of the temple had the power of apprehending offenders in the temple with the sanction of the priests.

prophets —the false prophets. The charge against Jeremiah was that of uttering falsehood in Jehovah's name, an act punishable with death (Deuteronomy 18:20). His prophecy against the temple and city (Jeremiah 26:11) might speciously be represented as contradicting God's own words (Psalms 132:14). Compare the similar charge against Stephen (Acts 6:13, 14). 10. princes —members of the Council of State or Great Council, which took cognizance of such offenses. heard —the clamor of the popular tumult. came up —from the king's house to the temple, which stood higher than the palace. sat —as judges, in the gate, the usual place of trying such cases. new gate —originally built by Jotham ("the higher gate," 2 Kings 15:35) and now recently restored. 12. Lord sent me —a valid justification against any laws alleged against him. against … against —rather, "concerning." Jeremiah purposely avoids saying, "against," which would needlessly irritate. They had used the same Hebrew word (Jeremiah 26:11), which ought to be translated "concerning," though they meant it in the unfavorable sense. Jeremiah takes up their word in a better sense, implying that there is still room for repentance: that his prophecies aim at the real good of the city; for or concerning this house … city [G ROTIUS ]. 13. (Jeremiah 26:3, 19). 14. Jeremiah's humility is herein shown, and submission to the powers that be (Romans 13:1). 15.

Verse 11. - Behold, I will do. Rather, I do , I am now doing. Though the threatened ruin may be delayed for a few years, yet is it already in actual progress, and the fall of Eli's house will be but the consummation of causes already now at work. At which both the ears of every one that heareth it shall tingle. This implies the announcement of some event so frightful and unlooked for that the news shall, as it were, slap both ears at once, and make them smart with pain. And such an event was the capture of the ark, and the barbarous destruction of the priests and sanctuary at Shiloh. The phrase is again used of the destruction of Jerusalem by Nebuchadnezzar ( 2 Kings 21:12 ; Jeremiah 19:3 ), a calamity which Jeremiah compares to the fall of Shiloh ( Jeremiah 7:12, 14 ; Jeremiah 26:6, 9 ), inasmuch as both of these events in-valved the ruin of the central seat of the Jewish religion, and were both accompanied by revolting cruelties. 1 Samuel 3:11