Jeremiah 45:9

Let us then learn from this passage, that whenever God reproves us, not only in words, but in reality, and reminds us of our sins, we do not so suffer for one fault as to be free for the future, but that until we from the heart repent, he ever sounds in our ears these words, Still God will contend with you: and a real contention is meant; for Jeremiah speaks not of naked doctrine, but intimates that the Jews were to be led before God's tribunal, because they ceased not to provoke his wrath: and he declares the same thing respecting their children and the third generation. It afterwards follows -- Gataker thinks that it was verbal pleading: "It is as if he had said, I have argued the case with your forefathers already, let me debate the matter a little further with you, and let your posterity also consider well what I now say, (see Deuteronomy 31:19, 21.) And so is the same word afterwards used for debating the case or pleading, verse 29 (Jeremiah 2:29)." Henry, Adam Clarke, and Blayney, take the same view; but Scott seems to agree with Calvin The verb rvv, followed as it is here by 't, ever means a verbal dispute or contention. See Numbers 20:13; Nehemiah 13:11, 17; Proverb 25:9; Isaiah 45:9. — Ed Jeremiah 2:10-11 10. For pass over the isles of Chittim, and see; and send unto Kedar, and consider diligently, and see if there be such a thing. 10.

. 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,....

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).

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

36 . Midianites ] Heb. Medanites . This verse, from E, resumes the narrative from Genesis 37:29-30 . Potiphar ] An Egyptian name, denoting “the gift of Ra,” the sun-god. It appears as “Potiphera,” Genesis 41:45 , Genesis 46:20 . LXX Πετεφρῆς , Lat. Putiphar , reproducing the Egyptian Pedephrç = “he whom the sun-god gives.” officer ] Lit. “eunuch.” Probably a word used to denote an official about the court. Heb. saris , LXX σπάδων , Lat. eunuchus . Some Assyriologists prefer the derivation from ša rêši = “he who is the head.” But there seems to be no sufficient reason to call in question the meaning which the word has in Hebrew, Aramaic, and Arabic. The class to which the saris belonged has always infested Oriental courts, and the name was therefore likely to acquire a general significance as “a court official.” Cf. 2 Kings 18:17 (Rab-saris); Jeremiah 39:3 ; Jeremiah 39:13 ; Daniel 1:3 . Pharaoh ] i.e. the king of Egypt. The title, but not the personal name, of the sovereign: see note on Genesis 12:15 . captain of the guard ] Heb. chief of the executioners , and, as such, having charge of the prisoners ( Genesis 40:3-4 , Genesis 41:12 ). Cf. “captain of the guard,” 2 Kings 25:8 ; Jeremiah 39:9 ; Jeremiah 41:10 ; Jeremiah 43:6 ; Jeremiah 52:12 ; Daniel 2:14 . Another very possible rendering is “chief of the butchers” (cf.

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.

(9) Take away your exactions.— Ezekiel 45:9-12 are an exhortation to the princes to observe justice in all their dealings. (Comp. Jeremiah 22:3 .) “Exaction” is, literally, as in the margin, expulsion, or ejection, with allusion to such cases as 1Kings 21:1-16 . In the following verses the exhortation to justice is extended to the whole people. (Comp. Leviticus 19:35-36 ; Deuteronomy 25:13-15 .)

It is remarkable that, in 2 Chronicles 21:16 , Ethiopians are classed with Arabians, but otherwise with African peoples, and in particular Egypt ( Psalm 68:31 ; Isaiah 20:3, 4 ; Isaiah 43:3 ; Isaiah 45:14 ; Jeremiah 46:9 ; Ezekiel 30:5 ; Ezekiel 38:5 ). They were many-tribed, and the Sabaeans were a leading tribe of them. It is evident that Shishak could draw from a large and varied dominion subject to his dynasty at this time. 2 Chronicles 12:3

## The text, Jeremiah 49:9 , is to be expounded by a metaphor, "If the grape-gatherers come to thee, will they not leave (some) gleaning grapes?" The Chaldee renders it thieves or robbers; like grape- gatherers. The same form of speaking, Obadiah 1:5 , (properly to be understood) is proposed by way of interrogation: "If the grape- gatherers came to thee, would they not leave some gleanings?" as if he had said they would; but thine enemies sent by me, will carry away all that is yours, even to the very gleanings, see Jeremiah 6:9 . In that symbolical vision, the vineyard denotes the judgment of God against the church's enemies, Revelation 14:18-19 . The reason of this metaphor is, because in a vintage or wine harvest, the vineyard together with its fruit is stripped of all, and left as it were desolate. Hence it is that little gleanings, (small clusters remaining on the vine, after the vintage is over, because hid behind the leaf,) denote a small remnant of people after war or other public calamity, Isaiah 17:6 . So the verb ( racemare ,) to glean, (viz., to gather the little clusters after the vintage, Leviticus 19:10; Deuteronomy 24:21 ,) denotes the destruction of such as survived the former calamity, &c., Jeremiah 6:9 , (&c.) Judges 20:45 . A wine-press, (where the grapes are bruised, and the juice squeezed out,) denotes divine vengeance, Isaiah 63:3; Lamentations 1:15; Revelation 14:19 ;