Jeremiah 18:26

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.

14 . And Jehovah repented , &c.] so Genesis 6:7 , Jdg 2:18 , 1 Samuel 15:11 ; 1 Samuel 15:35 , 2 Samuel 24:16 al. Hebrew writers often express themselves ‘anthropopathically,’ i.e. attribute to God the feelings or emotions of a man. God is thus said to ‘repent,’ not because He really changes His purpose, but because He does so apparently, when, in consequence of a change in the character and conduct of men, He is obliged to make a corresponding change in the purpose towards them which He had previously announced, and adopt towards them a new attitude. See esp. Jeremiah 18, where it is taught that if man repents, a threat may be withdrawn (cf. Jeremiah 26:3 ; Jeremiah 26:13 ; Jeremiah 26:19 , Jonah 3:9-10 ), while on the other hand if man turns to evil a promise may be revoked. Here Jehovah ‘repents,’ as a consequence of Moses’ intercession (cf. Amos 7:3 ; Amos 7:6 ). God is also said to ‘repent,’ when he stops a judgement in the midst, as it seems, of its course, through compassion ( 2 Samuel 24:16 , Deuteronomy 32:36 ). Where, however, nothing is likely to occur to cause a change in Jehovah’s declared purpose, He is said to be ‘not a man, that he should repent’ ( 1 Samuel 15:29 ; cf. Numbers 23:19 ).

. Verse 19 They burnt the house of God - Here was an end to the temple; the most superb and costly edifice ever erected by man. Brake down the wall of Jerusalem - So it ceased to be a fortified city. Burnt all the palaces - So it was no longer a dwelling-place for kings or great men. Destroyed all the goodly vessels - Beat up all the silver and gold into masses, keeping only a few of the finest in their own shape. See 2 Chronicles 36:18. 2CHRONICLES 36: 20 He carried those who had escaped from the sword away to Babylon; and they were servants to him and his sons until the reign of the kingdom of Persia: 2CHRONICLES 36: 21 to fulfil the LORD’s word by the mouth of Jeremiah, until the land had enjoyed its Sabbaths. As long as it lay desolate it kept Sabbath, to fulfil seventy years. Verse 21 To fulfill the word of the Lord - See Jeremiah 25:9, Jeremiah 25:12; Jeremiah 26:6, Jeremiah 26:7; Jeremiah 29:12. For the miserable death of Zedekiah, see 2Kgs 25:4, etc. 2CHRONICLES 36: 22 Now in the first year of Cyrus king of Persia, that the LORD’s word by the mouth of Jeremiah might be accomplished, the LORD stirred up the spirit of Cyrus king of Persia, so that he made a proclamation throughout all his kingdom, and put it also in writing, saying,2 CHRONICLES Verse 22 Now in the first year of Cyrus - This and the following verse are supposed to have been written by mistake from the book of Ezra, which begins in the same way.

In the latter sense sôd occurs in two passages illustrating the present one, Jeremiah 23:18 ; Jeremiah 23:22 , where Jeremiah implies that the true prophets have access to the “council” of Jehovah, and preach the principles which are there approved (cf. Job 15:8 , R.V. marg. ; also Psalm 89:7 ). his servants the prophets ] An expression otherwise used chiefly by writers of the age of Jeremiah ( 2 Kings 17:13 ; 2 Kings 17:23 ; 2 Kings 21:10 ; 2 Kings 24:2 ; Jeremiah 7:25 ; Jeremiah 25:4 ; Jeremiah 26:5 ; Jeremiah 29:19 ; Jeremiah 35:15 ; Ezekiel 38:17 ; also Zechariah 1:6 ; Daniel 9:10 ).

## A wall, in a metaphor, is a symbol of strength and defence, 1 Samuel 25:16; Psalms 18:29; Isaiah 26:1; Jeremiah 1:18; 15:20 . A hedge denotes also defence, Ezekiel 13:5; 22:30; Jeremiah 5:10; Psalms 106:23 . A step, stair, or degree, baqmov, is put for increase of spiritual gifts, 1 Timothy 3:13 . See Matthew 13:12 . A pillar metaphorically signifies things like it, whether with respect to figure and shape, Exodus 13:21-22; Judges 20:40; Revelation 10:1 ; or use, for it is firm, and bears great weight, and therefore denotes firmness, constancy, and lastingness, Proverbs 9:1; Jeremiah 1:18; Job 9:6; 26:11 , Tim. 3:15, Revelation 3:12 ; dignity and pre-eminence in the church, Galatians 2:9 ; the commonwealth, Psalms 75:3 . A corner denotes extremity, because it is the extreme part of the building, as ## 1. The extremes of the earth, Exodus 27:9; Numbers 34:3; Nehemiah 9:22; Jeremiah 9:26; Deuteronomy 32:26 . 2. Of a field and country, Leviticus 19:19; Numbers 24:17 , where the Chaldee and Septuagint understand princes. ## 3. Of the head, as the forehead and temples, Leviticus 13:41; 19:27 . The outward corner of a house, signifies a prince or grandee, Judges 20:2; ## 1 Samuel 14:38; Isaiah 19:13 . Hence Christ is called a Corner-stone, Psalms 118:22 , expounded Ephesians 2:15-17,20 . A nail signifies one fixed for common good, Isaiah 22:23 . The Chaldee renders it faithful governor, and the Septuagint arxwn, a prince.

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.

66 The Advocatejbip David, 1 Sam. 12. la, 1 1, 14/ and as the Corin* tbians had, that*s the Queftion. True, thou fhalc be compleatly fav'd at laft,but yet whether 'ds nou beft to leave thee a Memento of God's Difpleafore at thy Sin, by awarding, that theSm>rdJhall ne^er* deftirffrom thy Hdtfe^ or that fomc fore Sickneis or ot]^cr Diftrefles (hall haunt thee as long as thoi^' * liveft, or perhapsthat thou fhalt walk mthout tbe^ light of God's Countenanee for fever al Tears and 4^ Day. Now, if anyof thefe three things happen to^ thee, thou muft exercife Patience, and wait j thuf" did David, I waited fatientls' ; and again he exer-j cifcs his Soul in this Virtue, faying, My Soul^wait^ thou only upon him, for my Expe^ation is from him^, Pfal. 62. 5. For novo we are judj^ed of the Lord^thaf-. we may not be condemy^d with the Wwld : And by this Judgment, tho' it fets us free from their dam- 1 nation, yetwc arc involved in many troubles, atul j Eerhaps muft wait many a Day before we cafrj now that (as to the main) the Verdid hath gone^^ on our fide. Thus therefore, in order to thy wai*. ting on him without fainting, it is meet that thott Ihouldft know the Methods of him that managei thy Caufe for thee in Heaven ; and fuffer not Diftruft to break in and bear fway in thy Soul, fe he will at length bring thee forth to thelioht, ani thou /halt behold his !{ighteou/hefs. She alfo that it thine EnetTiy fhaS fee it, and Shame p^nli cover her that faid unto thee, P^ere is thy God ?

should be sent to Caesar in Italy," etc. The Latin Vulgate and the Arabic also read "he" instead of "we."] It occurs ## only in the following places: 1 Sa 18:25; Esther 8:3; 9:24,25; Isaiah 33:8; Jeremiah 49:20; 50:45; Lamentations 2:8; 2 Sa 14:14; Jeremiah 49:30; Genesis 1:20; Job 35:2; 2 Sa 14:13; Ezekiel 38:10; Jeremiah 18:8 Psalms 21:11; 140:2,4; Jeremiah 11:19; 48:2; Amos 6:5; Psalms 10:2; Isaiah 53:3, Jeremiah 26:3; Micah 2:3; Nahum 1:11; Jeremiah 18:11; Job 13:24; 41:27,29, Psalms 32:2; 35:5; Isaiah 10:7; Job 19:11; 33:10; Genesis 15:6; 38:15; 1 Sa 1:13; Psalms 52:2; Jeremiah 18:18; Zechariah 7:10; Job 6:26; 19:11; Isaiah 13:17; 1 Ki 10:21; Numbers 18:27,30; Psalms 88:4; Isaiah 40:17; Lamentations 4:2; Isaiah 40:17; Lamentations 4:2; Isaiah 40:15; Genesis 31:15. I have examined all the passages, and, as the result of my examination, have come to the conclusion, that there is not one in which the word is used in the sense of reckoning or imputing to a man that which does not strictly belong to him; or of charging on him that which ought not to be charged on him as a matter of personal right. The word is never used to denote imputing in the sense of transferring , or of charging that on one which does not properly belong to him. The same is the case in the New Testament. The word occurs about forty times, (see Schmidius' Concord .,)and in a similar significa