Jeremiah 45:11

Jeremiah 45:11

Commentary from the Reformed tradition and beyond

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John Gill — John Gill's Exposition of the Entire Bible
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. John Gill's Exposition of the Entire Bible. Jeremiah 45:1 INTRODUCTION TO JEREMIAH 45 This chapter contains a prophecy, delivered to Baruch for his personal use. The time of it is expressed, Jeremiah 45:1; a reproof is given him for his immoderate grief and sorrow, Jeremiah 45:...
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. John Gill's Exposition of the Entire Bible. Jeremiah 45:1 INTRODUCTION TO JEREMIAH 45 This chapter contains a prophecy, delivered to Baruch for his personal use. The time of it is expressed, Jeremiah 45:1; a reproof is given him for his immoderate grief and sorrow, Jeremiah 45:2; the destruction of the land of Judea is prophesied of; and therefore it was wrong in him to seek great things for himself at such a time; however, he is assured of his own safety, Jeremiah 45:4. Ver. 1. The word that Jeremiah the prophet spake unto Baruch the son of Neriah,....
Pulpit Commentary — Pulpit Commentary — 1 Chronicles (BibleHub)
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Verse 12. - For Abiezer , of the tribe of Benjamin, see 1 Chronicles 11:28 ; 2 Samuel 23:27 . For Anetothite ( Anathoth ) see 1 Chronicles 6:60 (45); Joshua 21:18 ; Jeremiah 1:1 ; Jeremiah 11:21 ; Jeremiah 32:7-9 . 1 Chronicles 27:12
Adam Clarke — Bible Commentary
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5. Zedekiah. To render the transpositions evident which have taken place in these prophetical discourses, we have only to look at those which bear the date of their delivery. Table II Jeremiah 1:1. Delivered the thirteenth year of Josiah Jeremiah 35:1. Under Jehoiakim Jeremiah 3:...
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5. Zedekiah. To render the transpositions evident which have taken place in these prophetical discourses, we have only to look at those which bear the date of their delivery. Table II Jeremiah 1:1. Delivered the thirteenth year of Josiah Jeremiah 35:1. Under Jehoiakim Jeremiah 3:6. Under Josiah Jeremiah 36:1. Under Jehoiakim Jeremiah 21:1. Under Zedekiah Jeremiah 37:1. Under Zedekiah during the siege of Jerusalem Jeremiah 24:1. After the carrying away of Jeconiah, son of Jehoiakim Jeremiah 37:11. Under Zedekiah Jeremiah 25:1. The fourth year of Jehoiakim Jeremiah 38:1. Under Zedekiah Jeremiah 26:1. The beginning of the reign of Jehoiakim Jeremiah 39:15. Under Zedekiah while Jeremiah was in prison Jeremiah 28:1. The beginning of the reign of Zedekiah Jeremiah 45:1. The fourth year of Jehoiakim Jeremiah 29:1. After the carrying away of Jeconiah Jeremiah 46:2. The fourth year of Jehoiakim Jeremiah 32:1. The tenth year of Zedekiah Jeremiah 49:34. In the beginning of the reign of Zedekiah Jeremiah 34:1. (Under Zedekiah) during the siege of Jerusalem Jeremiah 51:59.
Pulpit Commentary — Pulpit Commentary — Ezekiel (BibleHub)
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Verses 9-17. - The oblations of the people to the prince for the sanctuary. Verse 9. - In continuation of the foregoing thought, the princes of Israel first are reminded that whatever they should obtain from the people for the sanctuary was not to be extorted from them by violenc...
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Verses 9-17. - The oblations of the people to the prince for the sanctuary. Verse 9. - In continuation of the foregoing thought, the princes of Israel first are reminded that whatever they should obtain from the people for the sanctuary was not to be extorted from them by violence and spoil (comp. Ezekiel 7:11, 23 ; Ezekiel 8:17 : Jeremiah 6:7 ; Jeremiah 20:8 ; Habakkuk 1:3 ) or by exactions - literally, expulsions, or drivings of persons out of their possessions, such as had been practiced on Naboth by Ahab ( 1 Kings 21 .) - but levied with judgment and justice , which, besides, should regulate their whole behavior towards their subjects (comp. 2 Samuel 8:15 ; Jeremiah 23:5 ; Jeremiah 32:25 ). Ezekiel 45:9
Bengel's Gnomen — Bengel's Gnomen — 2 Peter (BibleHub)
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2 Peter 2:9 . Οἶδε ) knows , and remembers: even when men know not any aid. The instances alleged show this. There is no doubt as to the will of the Lord.— εὐσεβεῖς , the godly ) such as Noah and Lot, godly and righteous men.— ῥύεσθαι , to rescue ) There are more examples, Jeremi...
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2 Peter 2:9 . Οἶδε ) knows , and remembers: even when men know not any aid. The instances alleged show this. There is no doubt as to the will of the Lord.— εὐσεβεῖς , the godly ) such as Noah and Lot, godly and righteous men.— ῥύεσθαι , to rescue ) There are more examples, Jeremiah 39:11 ; Jeremiah 39:18 ; Jeremiah 45:5 .— ἀδίκους ) the unrighteous and ungodly: such as many, who have been lately mentioned.— κολαζομένους ) to be punished: a future event, and yet expressed in the present; because the punishment is certain and imminent.
Cambridge Bible for Schools and Colleges — Cambridge Bible for Schools and Colleges — Exodus (BibleHub)
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7 . and I will take you to me for a people ] to be owned by Me, and enjoy My protection. The thought , as Exodus 19:5 (J), Deu Exo 26:18; cf. also Deuteronomy 29:13 . The common expression is ‘and ye ( or they) shall be to me a people,’ Jeremiah 7:23 , Ezekiel 11:20 (and often in...
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7 . and I will take you to me for a people ] to be owned by Me, and enjoy My protection. The thought , as Exodus 19:5 (J), Deu Exo 26:18; cf. also Deuteronomy 29:13 . The common expression is ‘and ye ( or they) shall be to me a people,’ Jeremiah 7:23 , Ezekiel 11:20 (and often in Jer. Ez.); Zech. 2:15, 8:8; Leviticus 26:12 (H). and I will be to you a God ] to be revered by you, and also to be your all-powerful leader, protector, and benefactor. The correlative of the last expression: cf. Genesis 17:7-8 , Exodus 29:45 , Leviticus 11:45 ; Leviticus 22:33 ; Leviticus 25:38 ; Leviticus 26:45 , Numbers 15:41 (all P or H); and together with that expression, Leviticus 26:12 (H), Deuteronomy 26:17 ; Deuteronomy 29:13 , Jeremiah 7:23 , Ezekiel 11:20 (and often in Jer. Ez.), Zechariah 8:8 . and ye shall know , &c.] learn by what you witness and experience that I am Jehovah, your Deliverer; so Exodus 7:5 ; Exodus 14:4 ; Exodus 14:18 ; Exodus 16:12 ; Exodus 29:46 (all P); cf. Exodus 31:13 b (H), and Exodus 10:2 . Sentences of the type, ‘and ye (they, thou) shall know (viz. by some signal and impressive manifestation of power) that I am Yahweh,’ are extremely common in Ezek., a prophet who in other respects also displays many literary affinities with P, as Exodus 6:7 ; Exodus 6:10 ; Exodus 6:13-14 , Exodus 7:4 ; Exodus 7:9 , &c. (more than 50 times altogether): comp. LOT. p. 266 f. (ed. 6–8, p. 295).
Cambridge Bible for Schools and Colleges — Cambridge Bible for Schools and Colleges — Amos (BibleHub)
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13 . A verse describing the majesty and omnipotence of the Judge, and suggesting consequently a motive why His will should be obeyed, and His anger averted. He is the Maker both of the solid mountains, and of the invisible yet sometimes formidable and destructive wind: He knows t...
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13 . A verse describing the majesty and omnipotence of the Judge, and suggesting consequently a motive why His will should be obeyed, and His anger averted. He is the Maker both of the solid mountains, and of the invisible yet sometimes formidable and destructive wind: He knows the secrets of man’s heart, and can, if He pleases, declare them to him; He can darken with the storm the brightness of heaven, and march in the thunder-cloud over the high places of the earth: Yahweh of Hosts is His name! formeth the mountains ] or fashioneth , the word used ( yâẓar ) denoting properly the work of the potter. It is often used figuratively of the Divine operation; e.g. Genesis 2:7-8 ; Genesis 2:19 (animals and man); Isaiah 45:18 (the earth); Isaiah 43:1 ; Isaiah 43:21 ; Isaiah 44:2 ; Isaiah 44:21 ; Isaiah 44:24 (the people of Israel); Isaiah 43:7 , Jeremiah 1:5 (an individual man); Jeremiah 10:16 (the universe): and even of framing or planning in the Divine purpose, Isaiah 22:21 ; Isaiah 37:26 ; Isaiah 46:11 ; Jeremiah 18:11 ; Jeremiah 33:2 . createth ] bârâ means properly to cut (see Joshua 17:15 ; Joshua 17:18 ), and hence to fashion by cutting, to shape; but, in the conjugation here used, it is employed exclusively of God, to denote, viz., the production, in virtue of powers possessed by God alone, of something fundamentally new.
Albert Barnes — Barnes' Notes on the New Testament
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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; J...
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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
Herman Bavinck — Reformed Dogmatics, Vol. 3: Sin and Salvation in Christ
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obtains its growth, Ef. 4:16, Colossians 2:19 and thus grows up ε ἰ ς μετρον ἡ λικιας του πληρωματος του Χριστου, Ef. 4:13. The union between Christ and the church is as close as between vine and branches, bridegroom and bride, man and wife, cornerstone and building. She can with...
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obtains its growth, Ef. 4:16, Colossians 2:19 and thus grows up ε ἰ ς μετρον ἡ λικιας του πληρωματος του Χριστου, Ef. 4:13. The union between Christ and the church is as close as between vine and branches, bridegroom and bride, man and wife, cornerstone and building. She can with Him be called the one Christ, 1 Corinthians 12:12. In order to perfect her, He has been exalted at the Father's right hand and continues His prophetic, priestly, and kingly activity in heaven. Just as in the days of the O. T. and of his walk on earth, Christ is also now still the only prophet and teacher of his church. There is no other master, Matthew 23:8, 10; there is, alongside, above, or in the place of Christ for the church, no need of any soothsaying, any oracle, any enthusiasm, any spiritism, any infallible papacy. For Christ is the wisdom, all the treasures of wisdom and of knowledge are hidden in Him, 1 Corinthians 1:24, 30, Colossians 2:3; and it is Christ himself, who by his Word and Spirit instructs his church, in order that they all, taught of God, would be prophets and would proclaim the great deeds of God, Numbers 11:29, Jeremiah 31:33, 34, Matthew 11:25-27, John 6:45. Hebrews 8:10, 11, 1 John 2:20. And thus He also remains, in the state of exaltation, still active as priest. After He on Golgotha has accomplished his offering, He, as high priest, not with the blood of goats and calves but with his own blood, Hebr. 9:12-14, through the tabernacle of his body, 9:11 and
Benjamin Keach — Tropologia: A Key to Open Scripture Metaphors
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Mh lupeite to pneuma, &c. Ne contristetis spiritum, &c. Et dixit verbo suo, se confracturum potentiam eorum secundum voluntatem suam. ## So Judges 10:15 , "And his soul was grieved for the misery of Israel," that is, as the Chaldee renders it, [he grieved, or his soul was affecte...
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Mh lupeite to pneuma, &c. Ne contristetis spiritum, &c. Et dixit verbo suo, se confracturum potentiam eorum secundum voluntatem suam. ## So Judges 10:15 , "And his soul was grieved for the misery of Israel," that is, as the Chaldee renders it, [he grieved, or his soul was affected with anguish;] by which grief the commiseration and compassion of God, for the afflictions and calamities of Israel is noted. The like phrase of the indignation and averseness of God is used, Ecclesiastes 11:8. The word broken when ascribed to God is also of the same sense, as Ezekiel 6:9 , "I am broken with their whorish heart which hath departed from me," that is, I am affected with grief, and as it were compelled to decree their punishment, as verse the 10th. ## [39] Or shortened, so it is in the Hebrew. Repentance is ascribed to God, by which likewise his divine displeasure against man's iniquities, and the infliction of punishment is noted, Genesis 6:6; 1 Samuel 15:35; Jeremiah 18:10 . Sometimes (if the speech be with reference to men that by serious repentance are converted to God) it denotes divine commiseration, and a taking away of punishment Exodus 32:12,14; 2 Samuel 24:16; Psalms 106:45; Jeremiah 18:8 , and Jeremiah 27:3; Hosea 11:8; Joel 2:13-14 . Upon which place Tarnovius thus expresses himself, "The condition of men being changed, the immutable God is not changed, but the thing itself; for he willeth always, that it should go ill with the obstinate, and that

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