Jeremiah 8:23

26 . The great influence possessed by the priests in this age appears from the place they occupy next the royal house. Jeremiah 2:8 ; Jeremiah 2:26 ; Jeremiah 4:9 ; Jeremiah 8:1 ; Jeremiah 13:13 ; Jeremiah 26:11 . between the holy and profane ] ch. Ezekiel 44:23 ; Jeremiah 15:19 ; Leviticus 10:10 .

10 . obeyed (lit. hearkened to ) the voice , &c.] So Exodus 15:26 ; Exodus 19:5 ; and especially in Deut. (as Deuteronomy 4:30 , Deuteronomy 9:23 , Deuteronomy 28:1-2 ; Deuteronomy 28:15 ), and Jer. (as Jeremiah 3:13 , Jeremiah 9:13 , Jeremiah 44:23 ). Cf. with this verse Bar 1:18 ; Bar 2:10 . to walk in his laws ] Cf. Jeremiah 26:4 ; Jeremiah 32:23 ; Jeremiah 44:10 ; Jeremiah 44:23 . which he set before us ] See Deuteronomy 4:8 ; Deuteronomy 11:32 ; Jeremiah 9:13 ; Jeremiah 44:10 , and esp. Jeremiah 26:4 (cf. the last clause). Daniel 9:10

7 . Thus righteousness belongs only to God: to the sinful people only confusion and shame. With Daniel 9:7-8 b , cf. Bar 1:15-17 . confusion of faces , &c.] Cf. Ezra 9:7 , ‘and for our iniquities have we, our kings, and our priests, been delivered … to confusion of face, as (it is) this day.’ Lit. ‘shame of face,’ as the same expression is rendered in 2 Chronicles 32:21 ; cf. Psalm 44:15 , ‘shame of my face;’ Jeremiah 7:19 , ‘the shame of their own faces’; also Psalm 69:7 . The meaning is the shame (i.e. disappointment) which is visible upon the face after a repulse, disaster, &c. as (it is) this day ] as experience shews is now the case. the men (lit. man ,—collectively) of Judah, and to the inhabitants of Jerusalem ] A combination found otherwise only in Jer. (8 times),—e.g. Jeremiah 4:4 , Jeremiah 32:32 ,—and 2 Kings 23:2 (= 2 Chronicles 34:30 ). An evident reminiscence of the language of Jer.: cf. ‘all the countries whither thou hast driven them’ from Jeremiah 16:15 ; Jeremiah 23:3 ; Jeremiah 23:8 ; Jeremiah 32:37 . that are near and that are far off ] Jeremiah 25:26 ; cf. Isaiah 57:19 . their unfaithfulness wherein they have dealt unfaithfully against thee ] The idea of mâ‘al is disloyalty rather than ‘trespass.’ The same phrase Leviticus 26:40 ; Ezekiel 17:20 ; Ezekiel 18:24 ; Ezekiel 39:26 ; 1 Chronicles 10:13 .

This word is rendered "governors" in Daniel 2:48 (see the note at that place), and in Daniel 3:3, Daniel 3:27; Daniel 6:7. It does not elsewhere occur. The Hebrew word corresponding to this - סגנים segânı̂ym - occurs frequently, and is rendered "rulers" in every place except Isaiah 41:25, where it is rendered "princes:" Ezra 9:2; Nehemiah 2:16; Nehemiah 4:14 (7); Nehemiah 5:7, Nehemiah 5:17; Nehemiah 7:5; Jeremiah 51:23, Jeremiah 51:28, Jeremiah 51:57; Ezekiel 23:6, Ezekiel 23:12, Ezekiel 23:23, et al. The office was evidently one that was inferior to that of the "satrap," or governor of a whole province. And the captains - פחותא pachăvâtâ'. This word, wherever it occurs in Daniel, is rendered "captains," Daniel 3:2-3, Daniel 3:27; Daniel 6:7; wherever else it occurs it is rendered governor, Ezra 5:3, Ezra 5:6, Ezra 5:14; Ezra 6:6-7, Ezra 6:13. The Hebrew word corresponding to this (פחה pechâh) occurs frequently, and is also rendered indifferently, "governor" or "captain:" 1 Kings 10:15; 2 Chronicles 9:14; Ezra 8:36; 1 Kings 20:24; Jeremiah 51:23, Jeremiah 51:28, Jeremiah 51:57, et al. It refers to the governor of a province less than satrapy, and is applied to officers in the Assyrian empire, 2 Kings 18:24; Isaiah 36:9; in the Chaldean, Ezekiel 23:6, Ezekiel 23:23; Jeremiah 51:23; and in the Persian, Esther 8:9; Esther 9:3. The word "captains" does not now very accurately express the sense.

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

The Lord God hath sworn by His holiness - They had sinned to profane His "Holy Name" (see the note at Amos 2:7 ). God swears by that holiness which they had profaned in themselves on whom it was called, and which they had caused to be profaned by others. He pledges His own holiness, that He will avenge their unholiness. : "In swearing "by His holiness," God sware by Himself. For He is the supreme uncreated justice and Holiness. This justice each, in his degree, should imitate and maintain on earth, and these had sacrilegiously violated and overthrown." Days shall come (literally, are among) upon you - God's Day and eternity are ever coming. He reminds them of their continual approach. He says not only that they will certainly come, but they are ever coming. They are holding on their steady course. Each day which passes, they advance a day closer upon the sinner. People put out of their minds what "will come;" they "put far the evil day." Therefore, God so often in His notices of woe to come, (1 Samuel 2:31; Isaiah 39:6; Jeremiah 7:32; Jeremiah 9:25; Jeremiah 17:14; Jeremiah 19:6; Jeremiah 23:5, Jeremiah 23:7; Jeremiah 30:3; Jeremiah 31:27-31, Jeremiah 31:38; Jeremiah 33:14; Jeremiah 48:12; Jeremiah 49:2; Jeremiah 51:47, Jeremiah 51:52. (Ges.); Amos 8:11), brings to mind, that those "days are" ever "coming" ; they are not a thing which shall be only; in God's purpose, they already "are;" and with one uniform steady noiseless tread "are coming upon" the sinner.

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.

Therefore down at least to the building of the Temple in Jerusalem, it was the custom in Judah and Benjamin to worship Jehovah on such high places as those at which the Canaanites worshipped their gods, and this custom was continued in N. Israel by Elijah. By the 8th century Israel appears to have promiscuously adopted the Canaanite shrines, and the prophets complain of their apostasy and licentious rites on the headlands of the mountains and on the hills and under every spreading tree with special mention of oaks, poplars, and terebinths and predict the futility and disappointment of their trust in such places ( Hosea 4:12 f.; Isaiah 1:29 ; Jeremiah 2:20 ; Jeremiah 3:6 ; Jeremiah 3:8 ; Jeremiah 3:13 ; Jeremiah 3:23 ; Jeremiah 17:1 f.; Ezekiel 6:13 ; Ezekiel 18:5 f., Ezekiel 20:28 ; Isaiah 57:5 ; Isaiah 65:7 ). The prophets regard all this as a backsliding from the pure worship of earlier times. Israel ought to have known better than sink to such traitorous and degrading practices.

19 . curse ] Rather oath , for it is on the strength of Jehovah’s oath to be Israel’s God and so to protect them, that this Israelite flatters himself he is secure, no matter how he may behave. In the history of religion such a delusion has been lamentably frequent, and believers in extreme doctrines of election have presumed on these and recklessly indulged in evil. bless himself in his heart ] Flatter himself! Found only here. stubbornness ] Heb. sherirûth , firmness but always in a bad sense; only here, Jeremiah 3:17 ; Jeremiah 7:24 ; Jeremiah 9:13 ; Jeremiah 11:8 ; Jeremiah 13:10 ; Jeremiah 16:12 ; Jeremiah 18:12 ; Jeremiah 23:17 , and in Psalm 81:12 (13). This of course is not the man’s own, but the writer’s, view of him. to destroy the moist with the dry ] An unmeaning translation. The construction is elliptic and we should render: so as to sweep away the moist (herbage?) with the dried up ; bring down a hurricane of destruction that would uproot the whole people, so fatal is the infectiousness, and so universal will be God’s punishment, of idolatry.

So Isaiah 10:6; "the people of My wrath." 30. set their abominations in the house —(Jeremiah 32:34; 2 Kings 21:4, 7; 23:4; Ezekiel 8:5-14). 31. high places of Tophet —the altars [H ORSLEY ] of Tophet; erected to Moloch, on the heights along the south of the valley facing Zion. burn … sons —(Psalms 106:38). commanded … not —put for, "I forbade expressly" (Deuteronomy 17:3; 12:31). See on Jeremiah 2:23; Isaiah 30:33. 32. valley of slaughter —so named because of the great slaughter of the Jews about to take place at Jerusalem: a just retribution of their sin in slaying their children to Moloch in Tophet. no place —no room, namely, to bury in, so many shall be those slain by the Chaldeans (Jeremiah 19:11; Ezekiel 6:5). 33. fray — scare or frighten (Deuteronomy 28:26). Typical of the last great battle between the Lord's host and the apostasy (Revelation 19:17, 18, 21). ## 34. Referring to the joyous songs and music with which the bride and bridegroom were escorted in the procession to the home of the latter from that of the former; a custom still prevalent in the East (Jeremiah 16:9; Isaiah 24:7, 8; Revelation 18:23). ## CHAPTER 8 Jeremiah 8:1-22. T HE J EW ' S C OMING P UNISHMENT ; T HEIR U NIVERSAL AND I NCURABLE I MPENITENCE. 1. The victorious Babylonians were about to violate the sanctuaries of the dead in search of plunder; for ornaments, treasures, and insignia of royalty were usually buried with kings. Or rather, their purpose was to do the greatest dishonor to the dead (Isaiah 14:19). 2.