Jeremiah 14:28

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.

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.

4 . But I will send a fire into the house of Hazael , and it shall devour the palaces of Ben-hadad ] The same refrain (only the names being varied), Amos 1:7; Amos 1:10; Amos 1:12 , Amos 2:2 ; Amos 2:5 , and (with kindle for send ) Amos 1:14 . Hosea ( Hosea 8:14 ) adopts it from Amos (“And I will send a fire into his cities, and it shall devour the palaces thereof”); and it recurs also (with kindle for send , as Amos 1:14 ) in Jeremiah 17:27 ; Jeremiah 21:14 ; Jeremiah 49:27 ; Jeremiah 50:32 . By fire is meant the flame of war, which, partly by literal conflagrations, partly by other destructive operations, works devastation far and near: cf. Numbers 21:28 . The house of Hazael is the family or dynasty founded by him ( 2 Kings 8:15 ): ‘Ben-hadad’ stands in the parallel clause either as the name of Hazael’s successor, who would still be remembered as the second of Israel’s recent oppressors, or, possibly, as the name of the monarch reigning when Amos wrote. 4–5 . The punishment.

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 .

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 ).

Verse 16. - And Isaiah said unto Hezekiah, Hear the word of the Lord. This is a phrase of warning very common in the mouth of the prophets, when they are about to deliver a rebuke or solemn condemnation (comp. 1 Kings 22:19 ; 2 Chronicles 18:18 ; Isaiah 1:10 ; Isaiah 28:14 ; Jeremiah 7:2 ; Jeremiah 9:20 ; Jeremiah 10:1 ; Jeremiah 19:3 , etc.; Ezekiel 15:35; 34:9; Hosea 4:1 ; Amos 3:1 , etc.). 2 Kings 20:16

eremiah, for faithfully discharging the message with which he had intrusted him, revealeth his mind unto Jeremiah, that he might declare it unto the people, and particularly to this false prophet. Jeremiah 28:13 Jeremiah seeing the impudence of Hananiah, and that his further discourse with him would do no good, but it may be have caused more danger to himself, prophesying what was more ungrateful to the people than what the false prophet prophesied, and possibly desirous further to know the will of God, withdrew himself. Soon after God sends him back to the people and to Hananiah with this message, That he by his false prophecy had done the people no good, but much hurt, further incensed God against them, and provoked him to make their judgment heavier, giving them iron yokes instead of those of wood. Jeremiah 28:14 For notwithstanding all he had said, God was resolved to justify his word, and to bring them under subjection to Nebuchadnezzar, and to give all they had also into his power. Jeremiah 28:15 Jeremiah being a second time confirmed in the truth of his revelation, and having likewise a special revelation relating to this false prophet, comes now and tells him his doom, viz. that he should die within a year, because he had taught people to believe, and to hope for, and trust to what was false, and they were never like to see.

The God, whose providence is ever solicitously watching over His people for good, shall solicitously, as it were, watch for their hurt. Contrast Jeremiah 31:28; 32:41. 28. small number —(see on Jeremiah 44:14; and Jeremiah 42:17; Isaiah 27:13); compare "all-consumed" (Jeremiah 44:27). A band easily counted, whereas they were expecting to return triumphantly in large numbers. shall know —most of them experimentally, and to their cost. whose words … mine, or theirs — Hebrew, "that from Me and them." Jehovah's words are His threats of destruction to the Jews; theirs, the assertion that they expected all goods from their gods (Jeremiah 44:17), &c. "Mine"; by which I predict ruin to them. "Theirs"; by which they give themselves free scope in iniquity. shall stand —(Psalms 33:11). 29. this … sign unto you —The calamity of Pharaoh-hophra (see on Jeremiah 44:30) shall be a sign to you that as he shall fall before his enemy, so you shall subsequently fall before Nebuchadnezzar (Matthew 24:8) [G ROTIUS ]. C ALVIN makes the "sign" to be simultaneous with the event signified, not antecedent to it, as in Exodus 3:12. The Jews believed Egypt impregnable, so shut in was it by natural barriers. The Jews being "punished in this place " will be a sign that their view is false, and God's threat true. He calls it "a sign unto you, " because God's prediction is equivalent to the event, so that they may even now take it as a sign. When fulfilled it would cease to be a sign to them: for they would be dead. 30.