Jeremiah 45:12

The "chains," in the case of the obedient, shall be the easy yoke of Messiah; as "the sword of the Spirit" also is saving to the believer, condemnatory to the unbeliever (John 12:48; Hebrews 4:12; Revelation 19:15). God is in thee —(Jeremiah 3:19). 15. God that hidest thyself —H ORSLEY , after J EROME , explains this as the confession of Egypt, &c., that God is concealed in human form in the person of Jesus. Rather, connected with Isaiah 45:9, 10, the prophet, contemplating the wonderful issue of the seemingly dark counsels of God, implies a censure on those who presume to question God's dealings (Isaiah 55:8, 9; Deuteronomy 29:29). Faith still discerns, even under the veil, the covenant-keeping "God of Israel, the Saviour" (Isaiah 8:17). 16. ashamed —"disappointed" in their expectation of help from their idols (see on Isaiah 42:17; Psalm 97. 7). 17. in the Lord —(Isaiah 45:24, 25), contrasted with the idols which cannot give even temporary help (Isaiah 45:16); in Jehovah there is everlasting salvation (Isaiah 26:4). ## not … ashamed —opposed to the doom of the idolaters, who, in the hour of need, shall be "ashamed" (see on Isaiah 45:16). 18. (See on Isaiah 45:12). not in vain, he formed it to be inhabited —Therefore, Judah, lying waste during the Babylonish captivity, shall be peopled again by the exiles.

The verb does not in itself express the idea of creatio ex nihilo (though it was probably in usage often felt to denote this); but it implies the possession of a sovereign transforming, or productive, energy, altogether transcending what is at the disposal of man. It is used chiefly of the formation of the material cosmos (or of parts of it), as Genesis 1:1 , Isaiah 40:28 ; Isaiah 45:12 ; Isaiah 45:18 , and here; but it may also be applied to a nation, as Israel ( Isaiah 43:1 ; Isaiah 43:15 ), or to an individual man ( Isaiah 54:16 ), and figuratively to new conditions or circumstances, &c. beyond the power of man to bring about ( Exodus 34:10 ; Numbers 16:30 ; Jeremiah 31:22 ; Isaiah 45:8 ; Isaiah 48:7 ; Isaiah 65:17 ). The idea expressed by the word was more frequently dwelt upon in the later stages of Israel’s religion; it is accordingly particularly frequent (in various applications) in Deutero-Isaiah. See further Schultz, O. T. Theol. ii. 180 ff. It is parallel, as here, to yâẓar, to form , in Isaiah 43:1 ; Isaiah 43:7 ; Isaiah 45:18 . and declareth unto man what is his thought ] his musing, meditation. The word occurs only here: but one hardly different is found 1 Samuel 1:16 (“complaint,” lit. musing ), 1 Kings 18:27 , Psalm 104:34 al. The agency employed may be the prophet, declaring to man his secret purposes (cf. Acts 5:3 f., 9), or conscience, suddenly revealing to him the true gist and nature of his designs. The pron. his might in the abstract refer to God (cf.

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”).

11 . besought ] properly, as Arabic seems to shew, ‘ made sweet the face of,’ fig. for, entreated, sought to conciliate : a frequent idiom, e.g. 1 Samuel 13:12 , 1 Kings 13:6 , Jeremiah 26:19 ; with a human object, Psalm 45:12 , Proverbs 19:6 , Job 11:19 . In the prayer which follows, Moses urges four motives for mercy: (1) Israel is Jehovah’s people; (2) its deliverance has demanded the exertion of great power; (3) the mockery of the Egyptians, if it now perish; (4) the oath to the forefathers. Cf. the intercession in Numbers 14:13-19 . a mighty hand ] See on Exodus 3:19 .

Verse 17. - The young men of Aven ; the "On" of Genesis 12 :45, the "house of the sun" of Jeremiah 43:13 , the Heliopolis of the LXX. and Vulgate. The form Avert ( Hebrews for "a vain thing!" as in Hosea 4:15 ; Hosea 10:5 ) was perhaps chosen as a word of scorn pointing to the idolatry of the city. Pibeseth ; LXX., Bubastos . The city situated on the Suez Canal, begun by Necho and finished under Ptolemy II. (Herod., 2:59). It derived its name from the eat-headed goddess Pasht, and was the chief seat of the home which was named after it. It was destroyed by the Persians (Diod. Sic., 15:51), but the name lingers in Tebbastat , a heap of ruins about seven hours journey from the Nile. Ezekiel 30:17

In dwelling upon the action of Pilate and the guilt of the Jews, the Apostle loses the direct grammatical construction; he emphasises the denial ( ἠρνήσασθε twice) and its baseness; but nothing in reality was more natural, more like St. Peter’s impetuosity.— κατὰ πρόσωπον , coram, cf. Luke 2:31 , 2 Corinthians 10:1 —the expression need not be explained as a Hebraism, it is found several times in Polybius; see Dalman, Die Worte Jesu , p. 23. In the LXX it is frequent in various senses, and sometimes simply in the sense of before, in the presence of, a person, 1 Samuel 17:8 , 1 Kings 1:23 , 1 Chronicles 17:25 , Sir 45:3 , Jeremiah 52:12 ; Jeremiah 52:33 , Jdt 10:23 ; Jdt 11:5 , etc. Rendall takes the words as usually denoting open encounter with an opposite party face to face, cf.

## [ ← 34 ] Psalms 73:22; Proverbs 30:2 ## [ ← 35 ] Romans 6:16; 1 Corinthians 3:16 ## [ ← 36 ] 1Thes 4.4; Galatians 5:22-23; 1 Corinthians 6:19-20 ## [ ← 37 ] “Where is the word of the Lord?” Jeremiah 17:15 Vulgate ## [ ← 38 ] Psalms 1:2; 119.97 ## [ ← 39 ] Psalms 108:1; 119.20; 139.17-18 ## [ ← 40 ] Psalms 119:30; Hebrews 12:2 ## [ ← 41 ] Rom, 7.22; Psalms 109:4; Isaiah 58:10 ## [ ← 42 ] To open like a cask so that it spills its contents. ## [ ← 43 ] 2 Samuel 12:3 ## [ ← 44 ] Romans 1:25; Matthew 10:37; Proverbs 18:11; Jeremiah 17:5 ## [ ← 45 ] Ephesians 3:17; Revelation 12:1 ## [ ← 46 ] Psalms 34:2; Lamentations 3:24 ## [ ← 47 ] 1 Chronicles 22:19; 2 Chronicles 15:15 ## [ ← 48 ] Matthew 6:33; Psalms 27:4 ## [ ← 49 ] “So much for Plato’s pride!” ## [ ← 50 ] Song of Solomon 1:3; Psalms 54:8 ## [ ← 51 ] Galatians 6:14; Song of Solomon 2:16 ## [ ← 52 ] Alleine is referring the kingdom of Britain, and to India, its prize possession at the time. ## [ ← 53 ] John Lambert died with these words on his lips. He was a Protestant martyr burnt at the stake in 1538 in London. ## [ ← 54 ] Acts 2:37; 16.30 ## [ ← 55 ] Psalms 119:112, 128, 137-138 ## [ ← 56 ] For here and now. ## [ ← 57 ] Psalms 119:86, 160, 162-163 ## [ ← 58 ] Psalms 119:124-125, 169; 25.4-5 ## [ ← 59 ] Psalms 119:18-19, 27, 33, 64, 66, 68, 78, 108, 124 ## [ ← 60 ] Psalms 17:3; 119.50 ## [ ← 61 ] 1 John 5:3; Psalms 119:60, 72 ## [ ← 62 ] Psalms 40:8; Jeremiah 31:33 ## [ ← 63 ] Psalms 119:32, 45; James 1:25 ## [ ← 64 ] 1 Samuel 10:26. ## [ ← 65 ] Psalms 119:159, 163, 167 ## [ ← 66 ]

See other allegories, Isaiah 28:20; Amos 3:12; Isaiah 38:12; Jeremiah 11:16; 12:5; Ezekiel 16:3; Hosea 13:15 ; Ecclesiastes 14:3, (&c.) In the Old Testament you may find these allegories besides, Deuteronomy 32:13,15,22,32-33,41-42; 33:19-20,24-25; Judges 8:2 , and Judges 14:18; 1 Kings 12:11,14; 2 Kings 19:3; Job 4:10-11; 20:12 , (&c.,) Job 27:20 , (&c.,) Job 29:14, (&c.,) and Job 38:9-10; Psalms 23:1 , (&c.,) Psalms 51:8-9; 69:1-3; 75:8- 9; 80:8, (&c.,) Psalms 110:2-3; 123:3; Proverbs 3:8 , and Proverbs 9:1 , (&c.,) Ecclesiastes 11:1 , (&c.,) Isaiah 1:5-7,22; 66:6-7; 14:29; 30:33; 32:20; 36:6; 42:3; 45:8; 54:11-12; 55:1-2,12-13 and Isaiah 59:5-6; Jeremiah 4:11-12; 5:6; 6:28-30; 12:9; 50:17; Ezekiel 13:10 , (&c.,) Ezekiel 17:3 , (&c.,) Ezekiel 22:19 , (&c.,) Ezekiel 23:2 , (&c.,) Ezekiel 29:3 , (&c.,) Ezekiel 31:5; 32:3 , (&c.,) and Eze 34 . (&c.) In the New Testament, Matthew 3:10,12; 5:13; 7:3-6; 9:15 , (&c.,) Matthew 12:43, (&c.,) and Matthew 15:13; Luke 9:62; Romans 11:16-18 , (&c.,) and Romans 13:11-12; 1 Corinthians 3:6 , (&c.,) 1 Corinthians 5:7-8 , and 1 Corinthians 9:26-27; 2 Corinthians 3:2-3; 5:1 , (&c,) 2 Corinthians 10:3-6 , and 2 Corinthians 11:2; Galatians 4:19; 5:15; 6:8-9; Ephesians 6:11 , (&c.) The explication of all which, (at least for the most part) may be taken from our treatise of metaphors, that we shall leave them to be improved by the studious reader.

Indexes Index of Scripture References Genesis [1]6:3 [2]17:11 [3]17:13 1 Kings [4]8:46 [5]21:20 Psalms [6]1:2 [7]19:133 [8]37:23 Isaiah [9]1:15-20 [10]49:4 [11]53:12 [12]63:10 [13]64:6 [14]64:10 Jeremiah [15]18:7-10 Daniel [16]9 Matthew [17]1:22 [18]2:11 [19]5:3-12 [20]7:21 [21]7:22 [22]9:13 [23]11:21 [24]11:28 [25]11:28 [26]12 [27]12:17 [28]12:31 [29]12:31 [30]12:31 [31]12:32 [32]12:32 [33]12:32 [34]13:19 [35]13:20 [36]13:20 [37]18:7-18 [38]26:26 [39]27:9 [40]27:35 Mark [41]3:28 [42]3:29 [43]9:23 Luke [44]12:9 [45]12:10 [46]12:47 [47]12:47 [48]12:47 [49]12:47 [50]18:9 [51]21:22 [52]23:34 John [53]3:6 [54]4:14 [55]5:35 [56]7:17 [57]8:34 [58]8:36 [59]9:41 [60]13:18 [61]14:23 [62]15:15 Acts [63]1:2 [64]3:17 [65]6 [66]7:51 [67]7:51 [68]11:26 Romans