Jeremiah 45:16

Verse 16. - And the fame thereof - literally, the voice , hence rumor (cf. Jeremiah 3:9 ) - was heard in Pharaoh's house (having been brought thither doubtless by some of the Court officials), saying, Joseph's brethren - it is probable that they would style him Zaphnath-paaneah (cf. Genesis 41:45 ) are come ( i.e. are arrived in Egypt): and it pleased Pharaoh well, and his servants - literally, it was good in the eyes of Pharaoh, and in the eyes of his servants (cf. Genesis 41:37 ). The LXX. render ἐχάρη δὲ Φαραὼ ; the Vulgate, gavisus est Pharao, i.e. Pharaoh was glad. Genesis 45:16

In the following passages the word occurs in the masculine form plural, Daniel 9:24-26; Daniel 10:2-3; in the following in the feminine form plural, Exodus 34:22; Numbers 28:26; Deuteronomy 16:9-10, Deuteronomy 16:16; 2 Chronicles 8:13; Jeremiah 5:24; Ezekiel 45:21; and in the following in the singular number, common gender, rendered "week," Genesis 29:27-28, and in the dual masculine in Leviticus 12:5, rendered "two weeks." From these passages it is evident that nothing certain can be determined about the meaning of the word from its gender. It would seem to denote "weeks," periods of seven days - "hebdomads" - in either form, and is doubtless so used here. The fair translation would be, weeks seventy are determined; that is, seventy times seven days, or four hundred and ninety "days." But it may be asked here, whether this is to be taken literally, as denoting four hundred and ninety days? If not, in what sense is it to be understood? and why do we understand it in a different sense? It is clear that it must be explained literally as denoting four hundred and ninety "days," or that these days must stand for years, and that the period is four hundred and ninety "years." That this latter is the true interpretation, as it has been held by all commentators, is apparent from the following considerations: (a) This is not uncommon in the prophetic writings.

The latter were now in the midst of them, but on their restoration they were to be "in the midst of the Jews," that is, as proselytes to the true God (compare Micah 5:7; Zechariah 14:16). "Pluck them, " namely, the Gentile nations: in a bad sense. "Pluck Judah": in a good sense; used to express the force which was needed to snatch Judah from the tyranny of those nations by whom they had been made captives, or to whom they had fled; otherwise they never would have let Judah go. Previously he had been forbidden to pray for the mass of the Jewish people. But here he speaks consolation to the elect remnant among them. Whatever the Jews might be, God keeps His covenant. 15. A promise, applying to Judah, as well as to the nations specified (Amos 9:14). As to Moab, compare Jeremiah 48:47; as to Ammon, Jeremiah 49:6. 16. swear by my name —(Jeremiah 4:2; Isaiah 19:18; 65:16); that is, confess solemnly the true God. built —be made spiritually and temporally prosperous: fixed in sure habitations (compare Jeremiah 24:6; 42:10; 45:4; Psalms 87:4, 5; Ephesians 2:20, 21; 1 Peter 2:5). ## 17. (Isaiah 60:12). ## CHAPTER 13 Jeremiah 13:1-27. S YMBOLICAL P ROPHECY (Jeremiah 13:1-7). Many of these figurative acts being either not possible, or not probable, or decorous, seem to have existed only in the mind of the prophet as part of his inward vision. [So C ALVIN ]. The world he moved in was not the sensible, but the spiritual, world.

His residence was at Mizpah (Jeremiah 40:5). home —the house of Gedaliah, wherein Jeremiah might remain as in a safe asylum. As in Jeremiah 40:1 Jeremiah is represented as "bound in chains" when he came to Ramah among the captives to be carried to Babylon, this release of Jeremiah is thought by M AURER to be distinct from that in Jeremiah 40:5, 6. But he seems first to have been released from the court of the prison and to have been taken to Ramah, still in chains, and then committed in freedom to Gedaliah. dwelt among the people —that is, was made free. 15-18. Belonging to the time when the city was not yet taken, and when Jeremiah was still in the court of the prison (Jeremiah 38:13). This passage is inserted here because it was now that Ebed-melech's good act (Jeremiah 38:7-12; Matthew 25:43) was to be rewarded in his deliverance. 16. Go —not literally, for he was in confinement, but figuratively. before thee —in thy sight. 17. the men of whom thou art afraid —(Jeremiah 38:1, 4-6). The courtiers and princes hostile to thee for having delivered Jeremiah shall have a danger coming so home to themselves as to have no power to hurt. Heretofore intrepid, he was now afraid; this prophecy was therefore the more welcome to him. ## 18. life … for a prey —(See on Jeremiah 21:9; Jeremiah 38:2; Jeremiah 45:5). put … trust in me —(Jeremiah 38:7-9). Trust in God was the root of his fearlessness of the wrath of men, in his humanity to the prophet (1 Chronicles 5:20; Psalms 37:40).

17 . Forbear to cry ] sigh in silence ; lit. sigh, be silent. mourning for the dead ] Another order was to be expected; two accus. must be assumed. the tire of thine head ] The “tire” is not necessarily the priestly tiara, but the ordinary headdress ( Ezekiel 24:23 ), which would probably be white. Putting off the shoes was a sign of calamity, 2 Samuel 15:31 , and also covering the lower part of the face up to the upper lip. Micah 3:7 ; Leviticus 13:45 . the bread of men ] Jeremiah 16:7 , “Neither shall men break bread for them to comfort them for the dead, neither shall men give them the cup of consolation to drink for their father or for their mother.” Ezekiel 24:17

Proverbs 17:6 , Grimm, sub v. ), except in the Apocryphal books, where it is frequently used of the created universe, Wis 7:17 ; Wis 9:3 ; 2Ma 7:23 ; 2Ma 8:18 ; 4Ma 5:25 (24), etc., Grimm, sub v. , and Cremer, Wörterbuch .— οὗτος : “He being Lord of heaven and earth,” R.V., more emphatic and less ambiguous than A.V., “seeing that”.— ὑπάρχων “being the natural Lord” (Farrar), “He, Lord as He is, of heaven and earth” (Ramsay); see Plummer’s note on Luke 8:41 ; the word is Lucan, see above on οὐρ . καὶ γῆς κ ., cf. Isaiah 45:7 , Jeremiah 10:16 , and 1 Corinthians 10:26 .— οὐκ ἐν χειροποιήτοις ναοῖς κ .: as the Maker of all things, and Lord of heaven and earth, He is contrasted with the gods whose dwelling was in temples made with hands, and limited to a small portion of space, cf. 1 Kings 8:27 ; Jos., Ant. , viii., 4, 2, and St. Stephen’s words, Acts 7:48 , of which St. Paul here as elsewhere may be expressing his reminiscence, cf. for the thought Cicero, Leg. , ii., 10, and in early Christian writers Arnobius and Minucius Felix (Wetstein), see also Mr. Page’s note.

A little horn; the little horn was Antiochus Epiphanes, he arose out of the Seleucidae of Syria; called a little horn, 1. Because he was much less than Alexander, called a notable horn; Daniel 8:5 . 2. Little, because he was the youngest of his brethren. 3. He was held a prisoner and pledge at Rome, whence he escaped. 4. Little, because he had nothing at first of greatness and heroic nobleness in him, also of low fortune. Toward the south, i.e. Egypt, where he besieged and took many places from Philometer, till the Romans stopped him. Toward the east, i.e. in Syria, Babylon, Armenia. Toward the pleasant land; Judea, so called because of the temple and people of God in it, and the fruitfulness of it, Ezekiel 20:6 , the glory of all lands . So Daniel 9:15 Psalm 48:2,3, Jeremiah 3:19 Daniel 11:16,41,45 .

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

wrath of God is in the Hebrew indicated by many words, ‎‏‏ַאף‎, ‎‏‏ָהרֹון‎, ‎‏‏ַּכַעס‎, ‎‏‏ַזַעם‎, ‎‏‏ֹרֶגז‎, ‎‏‏ֶקֶצף‎, mostly translated by wrath, wrathfulness, ‎‏‏ֵחָמה‎ mostly rendered by fury, ‎‏‏ֶעְבָרם‎ mostly translated by indignation, LXX and N. T. by θυμος, the inward, and ὀ ργη, the outwardly manifesting wrath, connected together, Romans 2:8. This wrath, whose root-words partly are connected with the concept of burning, partly express a violent, not-to-be-restrained movement of the mind, is often compared to a fire, Leviticus 10:6, Deuteronomy 32:22, Psalms 21:10, a 17:4, and is therefore called hot, burning, Psalms 58:10, Deuteronomy 13:17, 2 Chron. aroused and kindled by Israel’s theocratic sins against the covenant of God, such as perjury, Joshua 9:20, profanation of the service of God, Leviticus 10:6, Numbers 1:53, 16:46, 18:5, idolatry, Deuteronomy 9:19, the sin of Manasseh, 2 Kings 23:26, David, 1 Chron. 27:24, and especially by the sins of which the people made themselves guilty and by which it has deserved all kinds of Ezekiel 5:13 f., 7:3, 13:13 etc. Zechariah 7:12 f. This wrath is dreadful, Psalms 76:8, and works terror, Psalms 2:5, 90:7, pain, Job 21:17, Psalms 102:11, punishment, Psalms 1:2, with that wrath hatred, vengeance, and zeal are related. Hatred has almost always the sinful deeds, Deuteronomy 16:22, Psalms 45:8, Proverbs 6:16, Jeremiah 44:4, Hosea 9:15, Amos 5:12, Zechariah 8:17, Revelation 2:6, and only a few times the sinful

Deus otiosus, He always works, John 5:17, and the world has no stability in itself. From the moment of its origin onward it exists only in and through and unto God, Nehemiah 9:6, Psalms 104:30, Hd. 17:28, Romans 11:36, Colossians 1:15, Hebr. 1:3, Op. 4:11. Although distinct from his essence, it is in its existence never independent; independence would be non-being. The whole world with all that is in it and happens in it, stands under God’s government; summer and winter, day and night, fruitful and unfruitful years, light and darkness, everything is his work and is formed by Him, Genesis 8:22, 9:14, 5:24, Matthew 5:45 etc. Scripture knows no independent creature; it would be a contradiction in itself. God cares for all creatures, for animals, Genesis 1:30, and in particular also for human beings. He sees them all, Job 34:21, Psalms 33:13, 14, Spr. 15:3, forms the heart of them all and pays heed to all their works, Psalms 33:15, Spr. 5:21; they are all the work of his hands, Job 34:19, the poor and the rich, Spr. 22:2. He determines the dwelling of all, Deuteronomy 32:8, Hd. 17:26, inclines the heart of all, Spr. 21:1, governs the steps of all, Spr. 5:21, 16:9, 19:21, Jeremiah 10:23 etc. does with the host of heaven and the inhabitants of the earth according to his good pleasure, Daniel 4:35. They are in his hands as clay in the hand of the potter, as a saw in the hand of him who draws it, Jes. 29:16, 45:9, Jeremiah 18:5, Romans 9:20, 21. Very particularly