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Text -- Jeremiah 17:12-18 (NET)

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Context
Jeremiah Appeals to the Lord for Vindication
17:12 Then I said, “Lord, from the very beginning you have been seated on your glorious throne on high. You are the place where we can find refuge. 17:13 You are the one in whom Israel may find hope. All who leave you will suffer shame. Those who turn away from you will be consigned to the nether world. For they have rejected you, the Lord, the fountain of life. 17:14 Lord, grant me relief from my suffering so that I may have some relief. Rescue me from those who persecute me so that I may be rescued. 17:15 Listen to what they are saying to me. They are saying, “Where are the things the Lord threatens us with? Come on! Let’s see them happen!” 17:16 But I have not pestered you to bring disaster. I have not desired the time of irreparable devastation. You know that. You are fully aware of every word that I have spoken. 17:17 Do not cause me dismay! You are my source of safety in times of trouble. 17:18 May those who persecute me be disgraced. Do not let me be disgraced. May they be dismayed. Do not let me be dismayed. Bring days of disaster on them. Bring on them the destruction they deserve.”
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Names, People and Places, Dictionary Themes and Topics

Names, People and Places:
 · Israel a citizen of Israel.,a member of the nation of Israel


Dictionary Themes and Topics: THRONE | Shepherd | SABBATH | Regeneration | REFUGE | Persecution | PASTOR | LIVELY; LIVING | Jeremiah | Infidelity | HOPE | HEAL | God | Faith | FOUNTAIN | DOUBLE | Blasphemy | Backsliders | Afflictions and Adversities | ASHAMED | more
Table of Contents

Word/Phrase Notes
Wesley , JFB , Clarke , Calvin , Defender , TSK

Word/Phrase Notes
Barnes , Poole , PBC , Haydock , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , Maclaren , MHCC , Matthew Henry , Keil-Delitzsch , Constable

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Commentary -- Word/Phrase Notes (per phrase)

Wesley: Jer 17:13 - -- From what I have revealed to them as thy will, shall have no portion beyond the earth.

From what I have revealed to them as thy will, shall have no portion beyond the earth.

Wesley: Jer 17:14 - -- He whom alone I have reason to praise for mercies already received.

He whom alone I have reason to praise for mercies already received.

Wesley: Jer 17:15 - -- Daring the vengeance of God.

Daring the vengeance of God.

Wesley: Jer 17:16 - -- As I did not seek the office of a prophet, so when thou wast pleased to call me to it, I did not decline.

As I did not seek the office of a prophet, so when thou wast pleased to call me to it, I did not decline.

JFB: Jer 17:12 - -- The temple of Jerusalem, the throne of Jehovah. Having condemned false objects of trust, "high places for sin" (Jer 17:3), and an "arm of flesh," he n...

The temple of Jerusalem, the throne of Jehovah. Having condemned false objects of trust, "high places for sin" (Jer 17:3), and an "arm of flesh," he next sets forth Jehovah, and His temple, which was ever open to the Jews, as the true object of confidence, and sanctuary to flee to. HENDERSON makes Jehovah, in Jer 17:13, the subject, and this verse predicate, "A throne of glory, high from the beginning, the place of our sanctuary, the hope of Israel is Jehovah." "Throne" is thus used for Him who sits on it; compare thrones (Col 1:16). He is called a "sanctuary" to His people (Isa 8:14; Eze 11:16). So Syriac and Arabic.

JFB: Jer 17:13 - -- "Jehovah." Though "Thee" precedes. This sudden transition is usual in the prophetic style, owing to the prophet's continual realization of Jehovah's p...

"Jehovah." Though "Thee" precedes. This sudden transition is usual in the prophetic style, owing to the prophet's continual realization of Jehovah's presence.

JFB: Jer 17:13 - -- (Psa 73:27; Isa 1:28).

JFB: Jer 17:13 - -- In the dust, that is, shall be consigned to oblivion. So Jesus' significant writing "on the ground (probably the accusers' names)" (Joh 8:6). Names wr...

In the dust, that is, shall be consigned to oblivion. So Jesus' significant writing "on the ground (probably the accusers' names)" (Joh 8:6). Names written in the dust are obliterated by a very slight wind. Their hopes and celebrity are wholly in the earth, not in the heavenly book of life (Rev 13:8; Rev 20:12, Rev 20:15). The Jews, though boasting that they were the people of God, had no portion in heaven, no status before God and His angels. Contrast "written in heaven," that is, in the muster-roll of its blessed citizens (Luk 10:20). Also, contrast "written in a book," and "in the rock for ever" (Job 19:23-24).

JFB: Jer 17:13 - -- (Jer 2:13).

JFB: Jer 17:14-18 - -- Prayer of the prophet for deliverance from the enemies whom he excited by his faithful denunciations.

Prayer of the prophet for deliverance from the enemies whom he excited by his faithful denunciations.

JFB: Jer 17:14-18 - -- Not only make me whole (as to the evils of soul as well as body which I am exposed to by contact with ungodly foes, Jer 15:18), but keep me so.

Not only make me whole (as to the evils of soul as well as body which I am exposed to by contact with ungodly foes, Jer 15:18), but keep me so.

JFB: Jer 17:14-18 - -- He whom I have to praise for past favors, and therefore to whom alone I look for the time to come.

He whom I have to praise for past favors, and therefore to whom alone I look for the time to come.

JFB: Jer 17:15 - -- (Isa 5:19; Amo 5:18). Where is the fulfilment of the threats which thou didst utter as from God? A characteristic of the last stage of apostasy (2Pe ...

(Isa 5:19; Amo 5:18). Where is the fulfilment of the threats which thou didst utter as from God? A characteristic of the last stage of apostasy (2Pe 3:4).

JFB: Jer 17:16 - -- I have not refused Thy call of me to be a prophet (Jon 1:3), however painful to me it was to utter what would be sure to irritate the hearers (Jer 1:4...

I have not refused Thy call of me to be a prophet (Jon 1:3), however painful to me it was to utter what would be sure to irritate the hearers (Jer 1:4, &c.).; therefore Thou shouldest not forsake me (Jer 15:15, &c.).

JFB: Jer 17:16 - -- Literally, "after thee"; as an under-pastor following Thee, the Chief Shepherd (Ecc 12:11; 1Pe 5:4).

Literally, "after thee"; as an under-pastor following Thee, the Chief Shepherd (Ecc 12:11; 1Pe 5:4).

JFB: Jer 17:16 - -- I have not wished for the day of calamity, though I foretell it as about to come on my countrymen; therefore they have no reason for persecuting me.

I have not wished for the day of calamity, though I foretell it as about to come on my countrymen; therefore they have no reason for persecuting me.

JFB: Jer 17:16 - -- I appeal to Thee for the truth of what I assert.

I appeal to Thee for the truth of what I assert.

JFB: Jer 17:16 - -- My words (Deu 23:23).

My words (Deu 23:23).

JFB: Jer 17:16 - -- Rather, "was before Thee"; was known to Thee-- (Pro 5:21).

Rather, "was before Thee"; was known to Thee-- (Pro 5:21).

JFB: Jer 17:17 - -- Namely, by deserting me: all I fear is Thine abandoning me; if Thou art with me, I have no fear of evil from enemies.

Namely, by deserting me: all I fear is Thine abandoning me; if Thou art with me, I have no fear of evil from enemies.

JFB: Jer 17:18 - -- "break them with a double breach," Hebrew (Jer 14:17). On "double," see on Jer 16:18.

"break them with a double breach," Hebrew (Jer 14:17). On "double," see on Jer 16:18.

Clarke: Jer 17:12 - -- A glorious high throne - As he is cursed who trusts in man, so he is blessed who trusts in God. He is here represented as on a throne in his temple;...

A glorious high throne - As he is cursed who trusts in man, so he is blessed who trusts in God. He is here represented as on a throne in his temple; to him in the means of grace all should resort. He is the support, and a glorious support, of all them that trust in him.

Clarke: Jer 17:13 - -- Written on the earth - They shall never come to true honor. Their names shall be written in the dust; and the first wind that blows over it shall ma...

Written on the earth - They shall never come to true honor. Their names shall be written in the dust; and the first wind that blows over it shall mar every letter, and render it illegible.

Clarke: Jer 17:14 - -- Heal me - and I shall be healed - That is, I shall be thoroughly healed, and effectually saved, if thou undertake for me

Heal me - and I shall be healed - That is, I shall be thoroughly healed, and effectually saved, if thou undertake for me

Clarke: Jer 17:14 - -- Thou art my praise - The whole glory of the work of salvation belongs to thee alone.

Thou art my praise - The whole glory of the work of salvation belongs to thee alone.

Clarke: Jer 17:15 - -- Where is the word of the Lord? - Where is the accomplishment of his threatenings? Thou hast said that the city and the temple should both be destroy...

Where is the word of the Lord? - Where is the accomplishment of his threatenings? Thou hast said that the city and the temple should both be destroyed. No such events have yet taken place. But they did take place, and every tittle of the menace was strictly fulfilled.

Clarke: Jer 17:16 - -- I have not hastened from being a pastor - Dr. Blayney translates thus: "But I have not been in haste to outrun thy guidance."I was obliged to utter ...

I have not hastened from being a pastor - Dr. Blayney translates thus: "But I have not been in haste to outrun thy guidance."I was obliged to utter thy prediction; but I have not hastened the evil day. For the credit of my prophecy I have not desired the calamity to come speedily; I have rather pleaded for respite. I have followed thy steps, and proclaimed thy truth. I did not desire to be a prophet; but thou hast commanded, and I obeyed.

Clarke: Jer 17:17 - -- Be not a terror unto me - Do not command me to predict miseries, and abandon me to them and to my enemies.

Be not a terror unto me - Do not command me to predict miseries, and abandon me to them and to my enemies.

Clarke: Jer 17:18 - -- Let them be confounded - They shall be confounded. These words are to be understood as simple predictions, rather than prayers.

Let them be confounded - They shall be confounded. These words are to be understood as simple predictions, rather than prayers.

Calvin: Jer 17:12 - -- No doubt the Prophet refers to the singular favor which God granted the Jews, when he chose for himself an habitation among them. It was an incompara...

No doubt the Prophet refers to the singular favor which God granted the Jews, when he chose for himself an habitation among them. It was an incomparable honor when God was pleased to dwell in the midst of that people. Hence,the Prophet exclaims, that the throne of glory and of loftiness was the place of his sanctuary, which God had chosen in that land. But we must understand the design of the Prophet; for the Holy Spirit sometimes commemorates the blessings of God, to raise the minds of men to confidence, or to rouse them to make sacrifices of praise. Here is then a twofold object, when the Scripture sets before us the blessings of God; it is first, that we may be fully persuaded, that he will be always a father to us, for he who begins is wont to bring his work to an end, according to what is said in Psa 138:8,

“The work of thine hands thou wilt not forsake.”

And then, the Scripture sometimes encourages us to render thanks to God, when it shews how bountifully he has dealt with us. But here is a reproof when the Prophet says, that the glorious throne of God was among the Jews, as though God appeared there openly and in a visible form; for Judea, so to speak, was as it were a terrestrial heaven; for God had consecrated to himself mount Sion, that he might dwell there.

We now then understand why the Prophet here extols the dignity to which God had raised the Jews, when he had commanded a temple for himself to be built on mount Sion. Some will have a particle of comparison to be understood, “As a throne of glory;” that is, as heaven itself in height, so is the place of our sanctuary; but we may take the words simply as they are. We must at the same time repudiate the Rabbinical comment, — that God before the creation of the world had built the temple, as he had appointed the Messiah and other things. But these are foolish trifles. Yet this passage has afforded the Jews an occasion for labling; for it is said from the beginning, מראשון merashun. If the throne of God, that is, the sanctuary, [they say] was from the beginning, it then follows that it was created before heaven and earth. But this is disproved by this single consideration, — that he speaks not here of time but of the order of things, and that that order is; not according to the essence of things, but according to the providence of God. From the beginning, then was the throne of God glorious in Judea, even because God in his eternal counsel had determined to choose the race of Abraham, and then to raise up in that nation the throne of David, and from thence to extend salvation to the whole world. 179 Predestination therefore is the antiquity of the throne of which the Prophet now speaks. Hence the most suitable view is this, — that God had honored the Jews with a singular privilege, because he had purposed to dwell among them, not otherwise than in heaven, so that their condition became more excellent than all human glory. It now follows, —

Calvin: Jer 17:13 - -- It appears more clear from this verse why the Prophet had commended before the excellency of his own nation, even that by the comparison their impiet...

It appears more clear from this verse why the Prophet had commended before the excellency of his own nation, even that by the comparison their impiety might appear less excusable; for the more bountiful God had dealt with them, the more atrocious was their sin of ingratitude. As then the Jews had been raised high, so that their elevation appeared eminent through the whole world, the more detestable became their contumacy against God, and also their ingratitude in rejecting and despising a favor so remarkable, when they forsook him and followed idols, vain hopes, and their own false counsels. It is the same as though the Prophet had said, — “What does it avail you, that God dwells among you, and that the Temple is as it were his earthly habitation, where he converses familiarly with you? what benefit is this to you? for no one accepts of this favor; nay, we wilfully, and as it were designedly cast away from us this kindness which is freely offered to us.”

We hence see that all this ought to be read together, — that the throne of God was in Judea, but that the people in the meantime malignantly and wickedly rejected the favor offered them.

But the Prophet turns to God, that he might rouse the Jews, for such was their perverseness that he in vain taught them. And he says, Jehovah, the expectation of Israel! whosoever forsake thee shall be made ashamed; as though he had said, — “The ungodly multitude which accepts not the dignity by which our race excels all other nations, receives no benefit. God indeed dwells in the midst of us, but hardly one in a hundred cleaves to him; nay, almost all treacherously forsake him; but notwithstanding all their glory, they shall be made ashamed who thus reject the kindness of God.” The Prophet, in short, reminds the Jews how vainly and presumptuously they gloried, because God had adopted their race; for a reciprocity was required, so that they were to respond to God and receive his benefits. But when they perversely his favor, what could have remained for them?

Hence he says, Ashamed shall all they be made who forsake thee. By the word forsake, he intimates that the Jews had been favored by God; for this could not have been said in the same sense, and in an equal degree of the heafilens, as the heathens had never been gathered by God into one body; but the Jews alone had enjoyed this favor. When therefore he had manifested himself to them, and testified that he would be their Father, he was forsaken by them. This defection, of which the Jews alone were guilty, is noticed, because God had sought them for himself; he had also come to them, and made with them a covenant. As then they were thus brought nigh to God, this defection was the more execrable. This is what the Prophet means.

He now adds, And they who depart shall be written in the earth. Literally it is, “Who depart from me;” but the י , iod, at the end, as many think, is a servile letter. And some think that the word is a verb, and that the י , iod, at the beginning denotes the future tense, and they regard the י , iod, at the end to be for ו , vau, יסודו isuru, “Who depart.” Others suppose it to be a noun, and read יסורי isuri, for וסורים vasurim 180 As to the meaning, it is evident that the Prophet designed here to shake off from the Jews the vain glory with which they were inflated, when they boasted that they were the people of God, the holy race of Abraham, the royal priesthood; all these things he ridicules as vain, as though he had said, — “Away with all these boastings, which are all false; ye are apostates, therefore your name shall be written in the earth.” No doubt, the earth here is set in opposition to heaven; and Scripture sometimes says, that the name of the wicked shall be a reproach on earth. But as they often acquire a celebrated and honorable name on earth, the Prophet makes a concession and says, “Be it so; let the world regard you as the holy race of Abraham, the blessed seed and the chosen people; let, in short, every one of you claim for himself whatever he pleases, but your name shall be on earth, and shall be blotted out from heaven; there will be no inheritance above for you, no portion in the kingdom of God.” He in short intimates, that the Jews would have no place before God and his angels, for they were unworthy that God shouhi regard them as his children, since they had wickedly denied him. He then grants them a name on earth; but it is the, same as though he had said, that they wickedly lied in boasting that they were a chosen people, since they themselves, as far as they could, obliterated the election of God.

He afterwards adds, Because they have forsaken Jehovah, the fountain of living waters. The Prophet confirms what he had said, lest the Jews should think that they were too severely rebuked, when he said that their name was blotted out from heaven: Ye have forsaken, he says, the fountain of living waters. “What does this mean? God (according to what is said in Jer 2:0) manifested himself to you; is there not in him a full and sufficient happiness for you? What more can be sought for by a mortal man than to enjoy his God, in whom there is the fullness of all blessings? God has offered himself to you, and his bounty has ever been extended to you, as though he were a fountain from which you might draw enough to satisfy you; but ye have forsaken this fountain. You must therefore perish through thirst, and justly so, for your ingratitude has been so great as to despise these remarkable and invaluable favors of God.” It now follows —

Calvin: Jer 17:14 - -- Here the Prophet, as though terrified, hides himself under the wings of God, for he saw that apostasy and every kind of wickedness prevailed everywhe...

Here the Prophet, as though terrified, hides himself under the wings of God, for he saw that apostasy and every kind of wickedness prevailed everywhere throughout the land; he saw that the principal men of his nation were wicked despisers of God, and that they vainly boasted of their own descent, while yet destitute of all care for justice and uprightness. When therefore he saw that the land was thus infected, in order that fainting might not overcome him, he presents himself to God, as though he had said, “What shall become of me, Lord? for I am here surrounded with wickedness; wherever I turn I find nothing but what allures and leads me away from true religion and the sincere worship of thy name. What then will be the case if thou forsakest me? I shall be immediately seized, and it will be all over with me, for there is no safety in the whole land, and no healing, it is as though pestilence prevailed, so that no one can go forth lest he should meet with some contagion.” Thus the Prophet in this passage, on seeing the whole land so polluted with crimes that there was not a corner free from them, flees to God for help, and says, “O Lord, I cannot be safe except thou keep me; I cannot be pure except my purity comes from time.” We now understand the design of the Prophet, and how this verse is connected with the preceding verses.

He says first, Heal me, and I shall be healed; as though he had said that he was now diseased, having contracted a taint from corrupt practices. He therefore seeks healing from God alone, and through his gracious help. And for the same reason he adds that then only he should be safe when saved by God.

We are taught by these words, that whenever stumbling-blocks come in our way, we ought to call on God with increasing ardor and earnestness. For every one of us must well know his own infirmity; even when we have not to fight, our own weakness does not suffer us to stand uncorrupted; how then will it be with us, when Satan assails our faith with his most cunning devices? While therefore we now see all things in the world in a corrupted state, so that we are allured by a thousand things from the true worship of God, let us learn by the example of the Prophet to hide ourselves under the wings of God, and to pray that he may heal us, for we shall not only be apparently vicious, but many corruptions will immediately devour us, except God himself bring us help. Hence the worse the world is, and the greater the licentiousness of sin, the more necessity there is for praying God to keep us by his wonderful power, as it were in the very regions of hell.

A general truth may be also gathered from this passage, that it is not in man to stand or to keep himself safe, so as to be preserved, but that this is the peculiar kindness of God; for if man had any power to preserve himself, so as to continue pure and unpolluted in the midst of corruptions, no doubt, Jeremiah would have been endued with such a gift; but he confesses that there is no hope of healing and of salvation, except through the special favor of God. For what else is healing but purity of life? as though he had said, “O Lord, it is not in me to preserve that integrity which thou requirest:” and hence he says, Heal me, and I shall be healed. And then, when he speaks of salvation, he no doubt intended to testify, that it is not enough for the Lord to help us once or for a short time, except he continues to help us to the end. Therefore the beginning, as well as the whole progress of salvation, is here ascribed by him to God. It hence follows that all that the sophists vainly talk about free-will is reduced to nothing. They indeed confess that it is not in man’s power to stave himself; but they afterwards pull down and subvert what they seem to confess, for they say that the grace of the Spirit concurs with free-will, and that man saves himself while God is co-operating with him. But all this is mere trifling; for the Prophet here not only implores help, and prays God to succor his infirmity, but he confesses that it is God’s work alone to heal and to save him.

And this he further confirms by saying, Thou art my praise; 181 for he thus declares that he effected nothing, but that all the praise for his salvation was due alone to God; for how can God be said to be our Praise, except when we glory in him alone? according to what is said in the ninth chapter. If men claim even the least thing for themselves, they cannot call God their praise. The Prophet then acknowledges here that he contributed nothing towards the preservation of his purity, but that this was wholly the work of God. And then he confirms his own hope, as he doubted not but he would be heard by God, for he asks of him whatever was necessary for his salvation.

We have then this general rule, that if we desire to obtain from him the beginning and the end of our salvation, his praise must be given to him, so that we may glory in him alone. If then we own ourselves destitute of all power, and flee to God under the consciousness of such a want, we shall doubtless obtain whatever is needful for us; but if we are inflated with the conceit of our own power, or of our own righteousness, the door is closed against us. We now then see the benefit of this confirmation; it assures the faithful that they shall find in God whatever they may want, for they do not obscure the glory of God by transferring to themselves what peculiarly belongs to him, but confess that in him dwells what they cannot find in themselves. The rest I defer till to-morrow.

Calvin: Jer 17:15 - -- Here Jeremiah complains of the obstinate contempt of the people; he found them not only uncourteous but even petulant towards God, so that they hesit...

Here Jeremiah complains of the obstinate contempt of the people; he found them not only uncourteous but even petulant towards God, so that they hesitated not to discredit all prophecies, to despise the promises, and boldly to reject all threatenings. The Prophet had often threatened them; and when God delayed the time, they made a wrong use of his forbearance, as it is commonly the case with the reprobate. Nor did they deem it enough even to add sins to sins, but they openly and petulantly provoked God, “ Where is the word? many years have now elapsed since thou hast continually spoken of war, of famine, and of pestilence; but we still remain quiet, and God spares us; where then is the word of Jehovah, which thou hast announced?”

We now then see how great was the wilfulness of this people, for the teaching of Jeremiah became not only useless but was treated with ridicule. They had however heard much before from the mouth of Isaiah,

“Alas! when the Lord calls you to ashes and sackcloth, ye say, “Let us eat and drink, to-morrow we shall die.” “As I live, saith the Lord, not forgiven to you shall be this iniquity.”
(Isa 22:12.)

God then had sworn by his own glory that their sin would be inexpiable, because they continued obstinately in their vices, and were in no degree terrified by the threatenings of the prophets. We however see that they ever became worse and worse. Isaiah was dead when they thus spoke in contempt and mockery, Where is the word of Jehovah? let it now come, as though they designedly provoked God, like one who despises his enemy, and says, “Oh! thou art indeed to be dreaded, if thou art to be believed; let us now see thy power, shew to us what thou canst do.” Thus contemptibly did they utter their scoffs, when God by his servants made known to them the approaching ruin which they deserved. We see, in short, that the Prophet shews here that they had come to a hopeless state. 182 It follows —

Calvin: Jer 17:16 - -- The Prophet here implores God as his defender, having found his own nation so refractory, that they could in no way be brought to a right mind. There...

The Prophet here implores God as his defender, having found his own nation so refractory, that they could in no way be brought to a right mind. There is yet no doubt but he intended to double their fear in thus testifying that he brought nothing of his own, but faithfully executed the command of God, that he did not presumptuously undertake the office of a teacher, but obeyed the call of God, as though he had said, that they (as we shall find in another place) did not resist a mortal man, but God himself. He therefore refers the matter to God, as though he had said, “Contend with God; for what have I to do with you, or you with me? For I do not plead my own cause, nor came I forth through any desire of my own; but as God has committed to me this office, it was necessary for me to obey. As then I am only the instrument of God, what will you at last gain after having quarrelled ever so much? No doubt God will shew that he is an adversary to you, and can ye conquer him?” We now understand the object of the Prophet.

But we have said elsewhere that the Prophet fled to God when he found no equity or rectitude in the world; yea, when all were deaf and so blinded that there was no hope of obtaining notice. When therefore men are thus perverted in their minds, we must necessarily have recourse to God. So the Prophet does now, as he had done before, leaving men he addresses his words to God; and this kind of apostrophe has more force than if he had charged them with perverseness.

But I, he says, I have not hastened. Here interpreters differ; for אוף , auts, means sometimes to hasten, and sometimes to be slow, two contrary things. It signifies also to be careful and to abominate or to dislike; and so some render it here, “I have not disliked, so as not to become a pastor;” for מן men, in Hebrew is often taken as a negative. Others give this version, “I have not been careful,” or anxious, “I have not cared to become a pastor.” But a meaning more suitable to the context may be given to the words, that the Prophet hastened not, for it follows, and I have not coveted. These two expressions, לא אצתי la atsati, hastened,” and, לא התאויתי la ethaviti, correspond the one with the other, I have not hastened,” and “I have not coveted;” and both is a denial of his temerity. Many indeed thrust themselves, as we shall see in the twenty-third chapter, without being called by God; they run of themselves, and are led astray by foolish imaginations.

The Prophet says first, that he had not hastened to be a pastor after God, literally; for many are ruled by ambition, which leads them to undertake more than what is right for them, and they do not regard what may please God. Hence the Prophet says in the first place, that he had not hastened, and then that he had not coveted, which is not different in meaning, but is a confirmation of the same thing. But let us first bear in mind that he thus proves the impiety of the people, for they fought against God himself the author of his call. How so? had he hastened, that is, had he through foolish zeal obtruded himself, the Jews might have justly contended with him, and might have done so with impunity; but as he had waited for the call of God, they had no ground to contend with him, and by opposing the servant of God, they discovered their own impiety. 183

Jeremiah prescribes here a law for all prophets and teachers, and that is, that they are not to aspire to this office as many do, who, as we have already said, are guided by ambition. He then alone is to be deemed a lawful minister and prophet of God and a teacher in his church who is not led by the impulse of his own flesh, nor by inconsiderate zeal, but to whom God extends his hand, and who being called obeys. The beginning then is obedience, if we wish to become lawful teachers. This is one thing.

In the second place he shews, that those who are called to the office of teaching are not endued with a sovereign power, so that they can announce whatever pleases them, but that they are pastors for God. God indeed would have his prophets to take the lead, so as to point out the way to the rest of the people, and he thus honors them with no common dignity. He would have them to be heads or leaders, or ensign-bearers, but still he himself retains his own peculiar honor; hence no one ever so presides over God’s Church as to be the chief pastor, for God takes away nothing from himself by transferring the office of teaching to his ministers, but on the contrary he remains complete in his own authority. In short, he does not resign, as they say, his own right, but substitutcs those who teach in his own place, and in such a way as still to retain what peculiarly belongs to him. Hence these words ought to be carefully noticed, I have not hastened to become a pastor after thee, that is, that he might follow God. Whosoever then takes so much liberty as not to follow God, but is carried away by his own spirit, is to be repudiated, and deserves not to be reckoned among lawful pastors.

But this passage seems to militate against what is declared by Paul when he says, that he who desires the episcopate seeks an excellent work. (1Ti 3:1.) Paul does not there condemn, it is said, the desire, he only reminds us how difficult and arduous is the office of a bishop. To this we may readily answer, that Paul there does not speak of that foolish ardor by which many are inflamed, while they do not consider their own abilities, or rather their own weakness; but he says, that if any offers himself to God for the office of teaching, he is to think and duly to consider that it is no common work. He ought then rather to restrain himself, while bearing in mind how difficult it is to fulfill all the duties of a good bishop. But Jeremiah here refers to what we have seen in the first chapter, for he even dreaded the prophetic office, and confessed that he was not able to speak. As then he alleged his own stammering, he was very far from having any corrupt desire. There is then nothing inconsistent in the words, that Jeremiah did not desire the office of a pastor, and that whosoever desires the episcopate desires an excellent, work.

He now adds a confirmation, The day of grief, he says, have I not desired. Some think the verb to be passive, but I have rendered it with others as an active verb, yet some read, “And the day of affliction, or of sorrow, has not been wished for by me.” But there is, in reality, no difference. He confirms what he had said, for he saw clearly, when God chose him a Prophet, that he would be drawn into hard contests; “Why, he says, should I covet the prophetic office? It would have been an insane ambition.” He found out from the very beginning the consequence of undertaking the office, that he had to contend with the whole people, yea, with every one of them, “I knew how great would be their stubbornness, and how great also would be their cruelty; how then could I have wished of mine own accord to run into danger, and to throw mysdf into so many troubles and so many sorrows?” Jeremiah then shews from what he had apprehended as to the issue, that he had not, been led by any hasty desire.

If one objects and says, that many are notwithstanding led away by a foolish ambition to undergo dangers and troubles which they cannot but foresee. To this I answer, that the Prophet assumes the fact as it was, that not only known to him from the beginning was whatever he after-wards experienced, for he had well considered what the people were, but that he had been also constrained by God’s command to renounce his own will. Many hasten because they consider not the difficulties of the office, hardly one in a hundred at this day duly considers how difficult and arduous it is rightly to discharge the pastoral office. Hence many are led to undertake it as an easy duty, and of no great importance. Afterwards experience too late teaches them, that they have foolishly desired what was unknown to them. Some think that they possess great skill and activity, and also promise themselves great things on account of their own capacities, learning, and judgment; but they afterwards very soon find how scanty is a furniture, as they say, of this kind, for aptness for the work fails them at the very outset, and not in the middle of their course. Some also, while seeing that they are to have many and grievous contests, dread nothing and put on an iron front, as though they were born to fight. Others there are who, in desiring the office of teachers, are mercenaries. We indeed know that all God’s servants are miserable as to this world, and according to the perceptions of men, for they must carry on war against the prevailing dispositions of all, and thus displease men that they may please God; but mercenaries, who have no religion and adulterate God’s word, desire the office, and why? because they see that they can deal in a pleasing manner with men, for they will carefully avoid everything that may offend, But this was not the case with the Prophet; hence he assumes, as I have said, this fact, that he sincerely engaged in his office of teaching, and was not induced by any other motive than that of promoting the well-being of the people.

He say’s that he hastened not; how so? “I should have been,” he says, “altogether insane had I been led by an inconsiderate zeal, for I know that I should have to contend, and to contend not with one man only, but with the whole people, yea, with every one of them.” Hence he calls the warfare which awaits all true pastors, the day of sorrow, for if they please men they cannot be the servants of God. And of this fact he makes God a witness, Thou knowest. Men of wind profess boldly enough that they have nothing in view but to serve God, that they do not rashly enter on their course; but the Prophet here sets himself in God’s presence, and is not anxious to secure the approbation of men, being content with that of God alone. 184

And then he adds, Before thy face has been whatever has proceeded from my lips. By these words he intimates, that he had not vainly spoken whatever came to his mind, but what he had received from God himself, and that before God was everything which had proceeded from his mouth. We hence learn, that it is not enough for one to have been once called, except he faithfully delivers what he has received from God himself, It now follows —

Calvin: Jer 17:17 - -- Now the Prophet, having appealed to God as a witness to his integrity, prays him to show himself as his patron and defender. Thus he again implores G...

Now the Prophet, having appealed to God as a witness to his integrity, prays him to show himself as his patron and defender. Thus he again implores God’s aid, Be not thou, he says, a terror to me, that is, “Suffer me not while pleading thy cause to be terrified.” Thy the word, terror, he means such a dread as stupifies all the feelings. It would have indeed been wholly unreasonable for the Prophets to fail in constancy and firmness, for it belonged to God to rule them by his Spirit, and to support them by his grace, from the time he committed to them their office. Since then no one is of himself fit to discharge the duties of a faithful teacher, God must: necessarily succor and aid those whom he calls and sends to the work. This is now what the Prophet speaks of when he says, Be not to me a terror, that is, “Be not to me a cause of dread by depriving me of constancy and firmness, so as to render me an object of ridicule to all;” and why? because thou art my protection, or my hope, for the word means both.

Thou art then my protection (of this meaning I mostly approve) in the day of evil, that is, “I have chosen thee as my protector, as though thou were a shield to me; as then I have promised myself the favor of having thee as my help, see that I be not left destitute, since I have to right for thee and under thy banner.” Hence he adds, Ashamed let them be who persecute me, and let not me be ashamed; terrified let them be, and let not me be terrified

Calvin: Jer 17:18 - -- The Prophet, as we have seen, had a hard contest, not only with one man or with a few, but with the whole people, and then it is probable that there ...

The Prophet, as we have seen, had a hard contest, not only with one man or with a few, but with the whole people, and then it is probable that there were many sects, for when he cried against the avaricious, there was a commotion instantly made by all those who lived on plunder, when he spoke against the indulgence of lust, there was a second conspiracy against him; when he condemned drunkenness and intemperance, there was a new combination formed to oppose him. We hence see how all the ungodly in all parts and for various reasons assailed the Prophet, he was therefore constrained to pray, as he now does, Ashamed let them be who persecute me, even because they now testified that they were evidently the enemies of God, for he had no private concern with them, but faithfully obeyed the command of God. As then he knew them to be God’s avowed enemies, he hesitated not to ask God himself to oppose them. 185

We must yet notice what we have said in other places, that the Prophet was not only influenced by a holy and pious zeal, but was also governed by the wisdom of the Spirit. This I again repeat, for there are many foolish imitators, who always appeal to the vehemence which the Prophets shewed, while they themselves are carried away by a violent rather than by a vehement impulse. But we must first see whether the Holy Spirit guides us, lest we should utter imprecations against the very elect; and then we must beware of being influenced by the feelings of our flesh, and intemperate zeal is ever to be feared, for it is a rare gift so to burn with zeal as to join with it the moderation that is required. As then there is always something turbulent in our zeal, we must remember that the Prophets never uttered a word but as the Spirit guided their tongues, and then that they had no regard to themselves, and, thirdly, that they were so calm and composed in their ardor that they were not, guilty of excess.

The Prophet no doubt fully knew that all those were reprobate on whom he imprecated God’s vengeance, but as it does not belong to us to distinguish between the elect and the reprobate, let us learn to suspend and check our zeal, so that it may not be too fervid, for we may often mistake, if we follow generally what the Prophet says here, Bring on them the day of evil, and with a double breach break them. Were we thus to speak indiscriminately of all, our zeal would often hit the very children of God. We must therefore bear in mind, that before the Prophet uttered this imprecation he was taught by the Spirit of God that he had to do with reprobate and irreclaimable men. Now a new discourse follows —

Defender: Jer 17:13 - -- Those who reject the water of life will have their names blotted out of God's book of life (Rev 3:5); instead their names will only be "written in the...

Those who reject the water of life will have their names blotted out of God's book of life (Rev 3:5); instead their names will only be "written in the earth," which will "pass away" (Mat 24:35; see note on Jer 2:13)."

TSK: Jer 17:12 - -- Jer 3:17, Jer 14:21; 2Ch 2:5, 2Ch 2:6; Psa 96:6, Psa 103:19; Isa 6:1, Isa 66:1; Eze 1:26; Eze 43:7; Mat 25:31; Heb 4:16, Heb 12:2; Rev 3:21

TSK: Jer 17:13 - -- the hope : Jer 17:17, Jer 14:8; Psa 22:4; Joe 3:16; Act 28:20; 1Ti 1:1 all that : Jer 2:26, Jer 2:27; Psa 97:7; Isa 45:16, Isa 45:17, Isa 65:11-14, Is...

TSK: Jer 17:14 - -- Heal : Jer 31:18; Deu 32:39; Psa 6:2, Psa 6:4, Psa 12:4; Isa 6:10, Isa 57:18, Isa 57:19; Luk 4:18 save : Jer 15:20; Psa 60:5, Psa 106:47; Mat 8:25, Ma...

TSK: Jer 17:15 - -- Jer 20:7, Jer 20:8; Isa 5:19; Eze 12:22, Eze 12:27, Eze 12:28; Amo 5:18; 2Pe 3:3, 2Pe 3:4

TSK: Jer 17:16 - -- I have : Jer 1:4-10, Jer 20:9; Eze 3:14-19, Eze 33:7-9; Amo 7:14, Amo 7:15; Jam 1:19, Jam 3:1 to follow thee : Heb. after thee neither : Jer 4:19, Jer...

TSK: Jer 17:17 - -- a terror : Job 31:23; Psa 77:2-9, Psa 88:15, Psa 88:16 thou : Jer 17:7, Jer 17:13, Jer 16:19; Psa 41:1, Psa 59:16; Nah 1:7; Eph 6:13

TSK: Jer 17:18 - -- confounded : Jer 20:11; Psa 35:4, Psa 35:26, Psa 35:27, Psa 40:14, Psa 70:2, Psa 83:17, Psa 83:18 but let not me be confounded : Psa 25:2, Psa 25:3, P...

confounded : Jer 20:11; Psa 35:4, Psa 35:26, Psa 35:27, Psa 40:14, Psa 70:2, Psa 83:17, Psa 83:18

but let not me be confounded : Psa 25:2, Psa 25:3, Psa 71:1

the day : Jer 17:16, Jer 18:19-23

destroy them with double destruction : Heb. break them with a double breach, Jer 11:20, Jer 14:17, Jer 16:18; Job 16:14; Rev 18:6

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Jer 17:5-18 - -- In the rest of the prophecy Jeremiah dwells upon the moral faults which had led to Judah’ s ruin. Jer 17:6 Like the heath - Or, "lik...

In the rest of the prophecy Jeremiah dwells upon the moral faults which had led to Judah’ s ruin.

Jer 17:6

Like the heath - Or, "like a destitute man"Psa 102:17. The verbs "he shall see"(or fear) and "shall inhabit"plainly show that a man is here meant and not a plant.

Jer 17:8

The river - Or, "water-course"Isa 30:25, made for purposes of irrigation.

Shall not see - Or, "shall not fear Jer 17:6."God’ s people feel trouble as much as other people, but they do not fear it because they know

(1) that it is for their good, and

(2) that God will give them strength to bear it.

Jer 17:9

The train of thought is apparently this: If the man is so blessed Jer 17:7-8 who trusts in Yahweh, what is the reason why men so generally "make flesh their arm"? And the answer is: Because man’ s heart is incapable of seeing things in a straightforward manner, but is full of shrewd guile, and ever seeking to overreach others.

Desperately wicked - Rather, mortally sick.

Jer 17:10

The answer to the question, "who can know it?"To himself a man’ s heart is an inscrutable mystery: God alone can fathom it.

Ways - Rather, way, his course of life. The "and"must be omitted, for the last clause explains what is meant "by man’ s way,"when he comes before God for judgment. It is "the fruit,"the final result "of his doings, i. e., his real character as formed by the acts and habits of his life.

Jer 17:11

Rather, "As the partridge hath gathered eggs which it laid not, so ..."The general sense is: the covetous man is as sure to reap finally disappointment only as is the partridge which piles up eggs not of her own laying, and is unable to hatch them.

A fool - A Nabal. See 1Sa 25:25.

Jer 17:12, Jer 17:13

Or, "Thou throne ... thou place ... thou hope ... Yahweh! All that forsake Thee etc."The prophet concludes his prediction with the expression of his own trust in Yahweh, and confidence that the divine justice will finally be vindicated by the punishment of the wicked. The "throne of glory"is equivalent to Him who is enthroned in glory.

Jer 17:13

Shall be written in the earth - i. e., their names shall quickly disappear, unlike those graven in the rock forever Job 19:24. A board covered with sand is used in the East to this day in schools for giving lessons in writing: but writing inscribed on such materials is intended to be immediately obliterated. Equally fleeting is the existence of those who forsake God. "All men are written somewhere, the saints in heaven, but sinners upon earth"(Origen).

Jer 17:15

This taunt shows that this prophecy was written before any very signal fulfillment of Jeremiah’ s words had taken place, and prior therefore to the capture of Jerusalem at the close of Jehoiakim’ s life. "Now"means "I pray,"and is ironical.

Jer 17:16

I have not hastened from - i. e., I have not sought to escape from.

A pastor to follow thee - Rather, "a shepherd after Thee.""Shepherd"means "ruler, magistrate"(Jer 2:8 note), and belongs to the prophet not as a teacher, but as one invested with authority by God to guide and direct the political course of the nation. So Yahweh guides His people Psa 23:1-2, and the prophet does so "after Him,"following obediently His instructions.

The woeful day - literally, "the day of mortal sickness:"the day on which Jerusalem was to be destroyed, and the temple burned.

Right - Omit the word. What Jeremiah asserts is that he spake as in God’ s presence. They were no words of his own, but had the authority of Him before whom he stood. Compare Jer 15:19.

Jer 17:17

A terror - Rather, "a cause of dismay,"or consternation Jer 1:17. By not fulfilling Jeremiah’ s prediction God Himself seemed to put him to shame.

Jer 17:18

Confounded - Put to shame.

Destroy them ... - Rather, break them with a double breaking: a twofold punishment, the first their general share in the miseries attendant upon their country’ s fall; the second, a special punishment for their sin in persecuting and mocking God’ s prophet.

Poole: Jer 17:12 - -- It is much more hard to give an account of the connexion of these words with the former, than of their sense considered absolutely in themselves. So...

It is much more hard to give an account of the connexion of these words with the former, than of their sense considered absolutely in themselves. Some would have them the words of the people, reckoning up another vain ground of their confidence, because they had amongst them the temple of the Lord , which we know was what they mightily gloried in. Others would have them the words of the prophet owning his and the good Jews’ confidence to be only in God, and themselves to worship God not in groves or high places, but only in that place which he had chosen to be worshipped in, even in his sanctuary or temple. Many other conjectures there are, but these two seem to me the most probable.

Poole: Jer 17:13 - -- The hope of Israel that is, he in whom alone the true Israel of God can hope. All they that forsake thee shall be ashamed those who forsake thy law...

The hope of Israel that is, he in whom alone the true Israel of God can hope.

All they that forsake thee shall be ashamed those who forsake thy law, and that rule thou hast given them whereby to direct their conversations, first or last will be ashamed of such their disobedience.

And they that depart from me shall be written in the earth and those that depart from what I have, as thy prophet, revealed to them as thy will, shall have no portion beyond the earth which they seem so fond of; or their names and memories shall vanish, and perish, and be presently extinct, like words written in dust.

Because they have forsaken the Lord, the fountain of living waters because they have forsaken thee, who art the alone certain relief and comfort of any people, the fountain and original of all that good they can hope for.

Poole: Jer 17:14 - -- Most interpreters here understand the prophet speaking in these words to God for himself; he represents himself to God as a person wounded or sick, ...

Most interpreters here understand the prophet speaking in these words to God for himself; he represents himself to God as a person wounded or sick, either with his sense of God’ s dishonour by the sins of the people, or with their reproaches or threatenings, and beggeth of God to heal him, he being he in whose hand or power it was to heal him, and who could certainly do it. The argument is in those words, for thou art my praise, he whom alone I have reason to praise for mercies already received, to whom alone I owe all my good things.

Poole: Jer 17:15 - -- They say unto me, Where is the word of the Lord? scoffing at me, as if I had threatened them in thy name without any order or direction from thee, as...

They say unto me, Where is the word of the Lord? scoffing at me, as if I had threatened them in thy name without any order or direction from thee, as the scoffers mentioned by Peter, 2Pe 3:4 , said, Where is the promise of his coming ? This hath been the practice of all wicked men hardened in their sinful courses, and resolved to go on, to put the evil day far from them, and to scoff at all denunciations of God’ s judgments, Isa 5:19 Amo 5:18 .

Let it come now daring the vengeance of God, and challenging God to damn them, or to execute the vengeance with which he threateneth them.

Poole: Jer 17:16 - -- I have not hastened from being a pastor to follow thee: that the words contain the prophet’ s appeal to God upon some reproaches cast upon him b...

I have not hastened from being a pastor to follow thee: that the words contain the prophet’ s appeal to God upon some reproaches cast upon him by this wicked people, as if he had thrust himself into the prophetical office, is evident, and reasonably well agreed by interpreters; but they are divided about the sense of the word wxua which yet always in Scripture signifies to make haste , or to urge , or press ; the sense seemeth to be this: Lord! as I did not seek the office of a prophet, so when thou wert pleased to call me to it, I did not decline to be a pastor after thee.

Neither have I desired the woeful day; thou knowest neither (saith he) have I desired to be a prophet of these sad tidings, those woeful miseries which thou hast made me thy messenger to foretell.

That which came out of my lips was right before thee I have spoken nothing but what was right in thy sight, being what thou commandedst me to deliver as from thee, and so I know was right in thy sight.

Poole: Jer 17:17 - -- Though these rebellious wicked men affright and terrify me, yet, Lord, be not thou a terror to me, own and defend me as thy prophet; for thou alone ...

Though these rebellious wicked men affright and terrify me, yet, Lord, be not thou a terror to me, own and defend me as thy prophet; for thou alone art he in whom I place my hope and trust in a day of trouble.

Poole: Jer 17:18 - -- That is, with abundant destruction. Concerning these prayers of the prophet against his enemies, See Poole "Jer 11:20" .

That is, with abundant destruction. Concerning these prayers of the prophet against his enemies, See Poole "Jer 11:20" .

PBC: Jer 17:14 - -- See Philpot: THE SICK MAN’S PRAYER AND THE SINNER’S CRY

See Philpot: THE SICK MAN’S PRAYER AND THE SINNER’S CRY

Haydock: Jer 17:12 - -- Throne. The temple. We may also read "O high," &c., chap. xiv. 21.

Throne. The temple. We may also read "O high," &c., chap. xiv. 21.

Haydock: Jer 17:13 - -- Earth, where alone their portion shall be, (Apocalypse iii. 5,) or they shall be forgotten. It is a proverbial expression, like that of Catullus: Di...

Earth, where alone their portion shall be, (Apocalypse iii. 5,) or they shall be forgotten. It is a proverbial expression, like that of Catullus: Dixit: sed mulier cupido quod dixit amanti

In vento et rapida scribere oportet aqua.

--- Living, which never fail, unlike those of the wicked, chap. ii. 13.

Haydock: Jer 17:15 - -- Come. We have several instances of such impious sarcasms, Isaias xxviii. 10., and xxxiv. 13., Amos ii. 12., and Micheas ii. 6. (Calmet) --- We fea...

Come. We have several instances of such impious sarcasms, Isaias xxviii. 10., and xxxiv. 13., Amos ii. 12., and Micheas ii. 6. (Calmet) ---

We fear not the Chaldeans. (Menochius)

Haydock: Jer 17:16 - -- Troubled. Hebrew, "in haste to be a pastor after thee." Chaldean, "I delay not, at thy command, to announce thy truths to them," chap. i. 6. Jerem...

Troubled. Hebrew, "in haste to be a pastor after thee." Chaldean, "I delay not, at thy command, to announce thy truths to them," chap. i. 6. Jeremias was aware of the dangers attending his office, yet not dismayed. ---

Day: approbation, (1 Corinthians iv. 3.) or advantages of the world. (Calmet) ---

Of man. Hebrew also "of the wretched:" anush. I wished rather for the people's welfare, (Haydock) and sought not their ruin. (Chaldean) (Theodoret)

Haydock: Jer 17:18 - -- Let them be confounded, &c. Such expressions as these in the writings of the prophets, are not to be understood as imprecations proceeding from mal...

Let them be confounded, &c. Such expressions as these in the writings of the prophets, are not to be understood as imprecations proceeding from malice or desire of revenge, but as prophetic predictions of evils that were about to fall upon impenitent sinners, and approbations of the ways of the divine justice. (Challoner) ---

The prophet has already prevented this objection, ver. 16. (Haydock)

Gill: Jer 17:12 - -- A glorious high throne from the beginning is the place of our sanctuary. The temple, which was a sanctified place, where the holy God dwelt, his holy ...

A glorious high throne from the beginning is the place of our sanctuary. The temple, which was a sanctified place, where the holy God dwelt, his holy worship was observed, and his holy people met together. Here, from the beginning of its erection, from the time of its dedication, the Lord took up his residence; the glory of the Lord filled the house; he set up his throne in it, a high and glorious one; he dwelt between the cherubim, over the mercy seat, typical of the throne of grace. Kimchi and Ben Melech observe that R. Samuel Ben Tibbon is of opinion that the "caph" of similitude is here wanting; and that it should be interpreted thus, "as a glorious high throne", &c.: heaven is the high and glorious throne, where the Lord sits and reigns; and the temple or sanctuary bore some likeness and resemblance to it; it was a figure of it; and every place where God is worshipped, and grants his presence, is no other but "the house of God, and the gate of heaven"; and therefore it was great wickedness and ingratitude in the Jews, who were so highly favoured of God, to forsake him, his house, his worship, his word and ordinances, as the following verses show; and which suggest another reason of their destruction. The words in connection with the following verse may be read thus,

"and thou, whose glorious high throne the place of our sanctuary is, O Lord, the Hope of Israel, &c.''

Gill: Jer 17:13 - -- O Lord, the Hope of Israel,.... Of all true Israelites; such as are regenerate persons, and true believers in him; Christ is the author and giver of t...

O Lord, the Hope of Israel,.... Of all true Israelites; such as are regenerate persons, and true believers in him; Christ is the author and giver of that hope that is in them; the door of it unto them; the object on which it is exercised; the ground and foundation of it, or what gives encouragement to it; and the person they are hoping for; Old Testament saints hoped, waited for, and expected his first coming; and New Testament saints are hoping for his second coming, and to be for ever with him w:

all that forsake thee shall be ashamed; who forsake him as the Hope of Israel, and place their hope elsewhere; in the creature, in themselves, in their riches, in their righteousness, and profession of religion; such shall be ashamed of their vain hope; whereas a true hope, a hope upon the right object, on Christ the Hope of Israel, makes not ashamed; nor shall the man that has it be ashamed of that. The Targum paraphrases it,

"all who forsake thy worship shall be ashamed;''

for they forsake their own mercies, who forsake the house and ordinances of God, and the assembling of themselves together:

and they that depart from me; the prophet; refusing to hear the word of the Lord by him, which was all one as departing from the Lord. Some render it, "from thee", as the Vulgate Latin and Arabic versions; and so the Targum,

"and the ungodly that transgress thy word;''

whose heart departed from the Lord, as in

Jer 17:1 notwithstanding their show of devotion and religion. Some render the words, "that are chastised by me"; but repent not, and are not reformed thereby; reading not וסורי, as the Masorites direct, and we, and many others, follow; but according to the letters, and retaining them, יסורי x:

shall be written in the earth; have a name among earthly and carnal men, and be called so, being sensual and carnal, and minding nothing but earth and earthly things; and shall not be written among the living in Jerusalem, or have a name and a place among spiritual men: or they shall be of a short continuance; their memory shall rot; their names be put out for ever; and their memorial perish with them; for things written in the dust do not continue, but are presently destroyed by a puff of wind, or by the treading of the foot upon them; or they shall die, and return to the earth, and be laid in the grave, as Jarchi and Kimchi interpret it; or shall perish eternally, die the second death, being not written in the Lamb's book of life. The Targum is,

"into hell shall they fall.''

The phrase is opposed to a being written, or having names written in heaven, Luk 10:20; which is the same as to be written in the book of life, or to be ordained unto eternal life, Phi 4:3; and what is the case of such who are not written in heaven, but in earth, may be seen in Rev 20:15;

because they have forsaken the Lord, the fountain of living waters; See Gill on Jer 2:13.

Gill: Jer 17:14 - -- Heal me, O Lord, and I shall be healed,.... These are the words of the prophet, sensible of his own sins and backslidings, and of the part which he hi...

Heal me, O Lord, and I shall be healed,.... These are the words of the prophet, sensible of his own sins and backslidings, and of the part which he himself had in these corrupt and declining times; and being conscious of his own impotency to cure himself; and being fully satisfied of the power of the Lord to heal him; and being well assured, if he was healed by him, he should be thoroughly and effectually healed; therefore he applies unto him. Sins are diseases; healing them is the forgiveness of them; God only can grant this: or this may have respect to the consolation of him, whose soul was distressed, grieved, and wounded, with the consideration of the sins of his people, and the calamities coming upon them on that account:

save me, and I shall be saved; with a temporal, spiritual, and eternal salvation; save me from the corruptions of the times, from the designs of my enemies; preserve me to thy kingdom and glory; there are none saved but whom the Lord saves, and those that are saved by him are saved to a purpose; they can never perish:

for thou art my praise; the cause of it, by reason of mercies bestowed; the object of it, whom he did and would praise evermore, because of his favours, particularly the blessings of healing and salvation by him; see Psa 103:1.

Gill: Jer 17:15 - -- Behold, they say unto me,.... Or, "they are saying unto me" y, continually; these were their daily flouts and jeers: Where is the word of the Lord...

Behold, they say unto me,.... Or, "they are saying unto me" y, continually; these were their daily flouts and jeers:

Where is the word of the Lord? that thou hast so often talked of? thou hast for a long time threatened us with a siege, and famine, pestilence, and the sword, and captivity, but none of these come to pass; where is the accomplishment of them? thou hast pretended to have the word of the Lord for all this; but where is it, or the fulfilment of it? so the Targum,

"where is that which thou hast prophesied in the name of the Lord?''

the judgments, as punishments for sin, he prophesied of. This has been always usual in all ages, that when God's judgments threatened have not been immediately executed, scoffers and mockers have rose up, suggesting they would never come; see Mal 2:17;

let it come now; immediately, or we shall not believe it ever will; a very impudent, daring, and wicked expression: this is like that in Isa 5:19. The Targum is,

"let it now be confirmed;''

or fulfilled; declaring as their impiety, so their infidelity; not believing it ever would be fulfilled.

Gill: Jer 17:16 - -- As for me, I have not hastened from being a pastor to follow thee,.... Though he had met with so much ill usage, and was hated by the people for brin...

As for me, I have not hastened from being a pastor to follow thee,.... Though he had met with so much ill usage, and was hated by the people for bringing such messages to them, and was jeered and scoffed at because his prophecies were not accomplished; yet he had not been hasty, and solicitous, and importunate with the Lord to dismiss him from his service; but was willing to continue in his office as a pastor or prophet, and to follow the Lord fully, and faithfully perform the work he had called him to, whatever difficulties and discouragements attended him, or reproaches were cast upon him. Some render the words, "I hastened not", or "I have not urged", or "pressed to be a pastor after thee" z; to which the sense of Kimchi agrees,

"I did not press myself, or was anxious about the matter, that I should be a shepherd after thee, or a prophet;''

he did not run before he was sent; he did not thrust himself into this office; he was not forward, but backward to it, as appears from Jer 1:6; a pastor of the Lord is an under shepherd; one that has his mission and commission from the Lord; who obeys him in all things; follows his directions; goes where and with what he sends him; and such an one was Jeremiah; though it was not what he sought after, and was pressing for; and this he says to take off the edge of the people's resentment against him; to which agree the following words:

neither have I desired the woeful day, thou knowest; he foresaw that reproaches and calumnies would be cast upon him, and that bonds and afflictions would abide him wherever he went with his messages and prophecies; he knew it would be a woeful and miserable day to him, whenever he was sent as a prophet to this people; and that he should meet with nothing but sorrow, and trouble, and vexation of spirit; and therefore it could not be desirable to him, as a man, to be in such an office, or to be sent on such an errand; to be a messenger of such terrible things, and to denounce such woeful judgments; and much less did he desire the execution of them, even though he had prophesied of them; having not so much regard to his own honour and credit, as an affection to the people, and a compassionate concern for their welfare; and for all this he could appeal to the heart searching and rein trying God. The Septuagint, Vulgate Latin, Syriac and Arabic versions, render it, "man's day"; see 1Co 4:3; but the Targum paraphrases it agreeably to the sense given,

"and the evil day which thou shall bring upon them, I have not desired:''

that which came out of my lips was right before thee; as he could appeal to the omniscient God for the truth of the above, so for this, that he delivered nothing by way of prophecy but what he had from the Lord; and that he delivered out truly and faithfully whatever he had from him; and it was all done openly and publicly, and in his sight, with all sincerity and truth; see 2Co 2:17.

Gill: Jer 17:17 - -- Be not a terror unto me,.... By deserting him, and leaving him in the hands of his enemies; or by denying him supports under their reproaches and pers...

Be not a terror unto me,.... By deserting him, and leaving him in the hands of his enemies; or by denying him supports under their reproaches and persecution; or by withdrawing his gracious presence from him, than which nothing is more terrible to a good man; or by withholding the comfortable influences of his Spirit; or by suffering terrors to be injected into him from any quarter; and more is meant than is expressed; namely, that God would be a comforter of him, and bear him up under all his troubles:

thou art my hope in the day of evil: the author and object of his hope; the ground and foundation of it, from whom he hoped for deliverance, when it was a time of distress with him, from outward as well as from inward enemies; he was his hope in a time of outward calamity, and in the hour of death and day of judgment.

Gill: Jer 17:18 - -- Let them be confounded that persecute me,.... With words with reproaches, with scoffs and jeers, saying, "where is the word of the Lord?" Jer 17:14; l...

Let them be confounded that persecute me,.... With words with reproaches, with scoffs and jeers, saying, "where is the word of the Lord?" Jer 17:14; let such be ashamed that scoffingly put such a question, by seeing the accomplishment of it:

but let not me be confounded; who have delivered it out as the word of the Lord, that should be surely fulfilled; let not me be brought to shame by the failure of it and be reckoned as a false prophet:

let them be dismayed; terrified and affrighted when they shall see the judgments of God coming upon them, which they have jeeringly called for:

but let not me be dismayed; by their not coming, or when they shall come; but preserve and protect me:

bring upon them the day of evil; of punishment; which they put far away, and scoff at; though the prophet did not desire the woeful day to come upon the people in general, yet upon his persecutors in particular. Jarchi interprets it of the men of Anathoth alone; and which desire of his did not arise from malice towards them, but from indignation at their sin and for the glory of the divine Being, whose name was blasphemed by them:

and destroy them with double destruction; not with two sorts of judgments, sword and famine, as Jerom; but with an utter destruction, with breach after breach, destruction after destruction, until they were entirely destroyed; unless it should have regard to the two times of destruction, first by the Chaldeans, and then by the Romans.

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Commentary -- Verse Notes / Footnotes

NET Notes: Jer 17:12 The Lord is no longer threatening judgment but is being addressed. For a similar doxological interruption compare Jer 16:19-20.

NET Notes: Jer 17:13 Heb “The fountain of living water.” For an earlier use of this metaphor and the explanation of it see Jer 2:13 and the notes there. There ...

NET Notes: Jer 17:14 The translation fills in the details of the metaphor from a preceding context (15:18) and from the following context (17:18). The literal translation ...

NET Notes: Jer 17:15 Heb “Where is the word of the Lord. Let it come [or come to pass] please.”

NET Notes: Jer 17:16 Heb “that which goes out of my lip is right in front of your face.”

NET Notes: Jer 17:17 Heb “do not be a source of dismay for me.” For this nuance of מְחִתָּה (mÿkhittah) ra...

NET Notes: Jer 17:18 Jeremiah now does what he says he has not wanted to do or been hasty to do. He is, however, seeking his own vindication and that of God whose threats ...

Geneva Bible: Jer 17:12 A glorious ( l ) high throne from the beginning [is] the place of our sanctuary. ( l ) Showing that the godly ought to glory in nothing, but in God w...

Geneva Bible: Jer 17:13 O LORD, the hope of Israel, all that forsake thee shall be ashamed, [and] they that depart from me shall be written ( m ) in the earth, because they h...

Geneva Bible: Jer 17:14 Heal me, O LORD, and I shall be healed; ( n ) save me, and I shall be saved: for thou [art] my praise. ( n ) He desires God to preserve him that he f...

Geneva Bible: Jer 17:15 Behold, ( o ) they say to me, Where [is] the word of the LORD? let it come now. ( o ) The wicked say that my prophecy will not come to pass, because ...

Geneva Bible: Jer 17:16 As for me, ( p ) I have not hastened from [being] a shepherd to follow thee: neither have I desired the woeful day; thou knowest: that which was utter...

Geneva Bible: Jer 17:17 Be not ( q ) a terror to me: thou [art] my hope in the day of evil. ( q ) However the wicked deal rigorously with me, yet let me find comfort in you....

Geneva Bible: Jer 17:18 Let them be confounded that persecute me, but let not me be confounded: let them be dismayed, but let not me be dismayed: bring upon them the day of e...

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Commentary -- Verse Range Notes

TSK Synopsis: Jer 17:1-27 - --1 The captivity of Judah for her sin.5 Trust in man is cursed;7 in God is blessed.9 The deceitful heart cannot deceive God.12 The salvation of God.15 ...

Maclaren: Jer 17:12 - --A Soul Gazing On God A glorious high throne from the beginning is the place of our sanctuary.'--Jer. 17:12. I MUST begin by a word or two of explanat...

Maclaren: Jer 17:13 - --Two Lists Of Names They that depart from Me shall be written in the earth.'--Jer. 17:13. Rejoice that your names are written in heaven.'--Luke 10:20....

MHCC: Jer 17:12-18 - --The prophet acknowledges the favour of God in setting up religion. There is fulness of comfort in God, overflowing, ever-flowing fulness, like a fount...

Matthew Henry: Jer 17:12-18 - -- Here, as often before, we have the prophet retired for private meditation, and alone with God. Those ministers that would have comfort in their wo...

Keil-Delitzsch: Jer 17:5-27 - -- Further Confirmation of this Announcement in General Reflections concerning the Sources of Ruin and of well-being. - This portion falls into two hal...

Constable: Jer 2:1--45:5 - --II. Prophecies about Judah chs. 2--45 The first series of prophetic announcements, reflections, and incidents th...

Constable: Jer 2:1--25:38 - --A. Warnings of judgment on Judah and Jerusalem chs. 2-25 Chapters 2-25 contain warnings and appeals to t...

Constable: Jer 15:10--26:1 - --3. Warnings in view of Judah's hard heart 15:10-25:38 This section of the book contains several ...

Constable: Jer 17:1-18 - --Judah's indelible sin and sin's deceitfulness 17:1-18 The next five sections (vv. 1-4, 5-8, 9-11, 12-13, and 14-18) continue the theme of Judah's guil...

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Introduction / Outline

JFB: Jeremiah (Book Introduction) JEREMIAH, son of Hilkiah, one of the ordinary priests, dwelling in Anathoth of Benjamin (Jer 1:1), not the Hilkiah the high priest who discovered the ...

JFB: Jeremiah (Outline) EXPOSTULATION WITH THE JEWS, REMINDING THEM OF THEIR FORMER DEVOTEDNESS, AND GOD'S CONSEQUENT FAVOR, AND A DENUNCIATION OF GOD'S COMING JUDGMENTS FOR...

TSK: Jeremiah 17 (Chapter Introduction) Overview Jer 17:1, The captivity of Judah for her sin; Jer 17:5, Trust in man is cursed; Jer 17:7, in God is blessed; Jer 17:9, The deceitful hear...

Poole: Jeremiah (Book Introduction) BOOK OF THE PROPHET JEREMIAH THE ARGUMENT IT was the great unhappiness of this prophet to be a physician to, but that could not save, a dying sta...

Poole: Jeremiah 17 (Chapter Introduction) CHAPTER 17 The captivity of Judah for her sin, Jer 17:1-4 . Trust in man cursed; in God, blessed, Jer 17:5-8 . The deceitful heart and most secret ...

MHCC: Jeremiah (Book Introduction) Jeremiah was a priest, a native of Anathoth, in the tribe of Benjamin. He was called to the prophetic office when very young, about seventy years afte...

MHCC: Jeremiah 17 (Chapter Introduction) (Jer 17:1-4) The fatal consequences of the idolatry of the Jews. (Jer 17:5-11) The happiness of the man that trusts in God; the end of the opposite c...

Matthew Henry: Jeremiah (Book Introduction) An Exposition, with Practical Observations, of The Book of the Prophet Jeremiah The Prophecies of the Old Testament, as the Epistles of the New, are p...

Matthew Henry: Jeremiah 17 (Chapter Introduction) In this chapter, I. God convicts the Jews of the sin of idolatry by the notorious evidence of the fact, and condemns them to captivity for it (Jer...

Constable: Jeremiah (Book Introduction) Introduction Title The title of this book derives from its writer, the late seventh an...

Constable: Jeremiah (Outline) Outline I. Introduction ch. 1 A. The introduction of Jeremiah 1:1-3 B. T...

Constable: Jeremiah Jeremiah Bibliography Aharoni, Yohanan, and Michael Avi-Yonah. The Macmillan Bible Atlas. Revised ed. London: C...

Haydock: Jeremiah (Book Introduction) THE PROPHECY OF JEREMIAS. INTRODUCTION. Jeremias was a priest, a native of Anathoth, a priestly city, in the tribe of Benjamin, and was sanct...

Gill: Jeremiah (Book Introduction) INTRODUCTION TO JEREMIAH The title of the book in the Vulgate Latin version is, "the Prophecy of Jeremiah"; in the Syriac and Arabic versions, "the...

Gill: Jeremiah 17 (Chapter Introduction) INTRODUCTION TO JEREMIAH 17 This chapter is a further prophecy of the destruction of the Jews, with the causes of it, their sins, as their idolatry...

Advanced Commentary (Dictionaries, Hymns, Arts, Sermon Illustration, Question and Answers, etc)


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