--- title: "Commentary Critical and Explanatory on the Whole Bible" author: "Robert Jamieson, A. R. Fausset and David Brown" languages: [en] shelf: "Commentaries" section: 386 of 927 url: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/386/ cite: "Robert Jamieson, A. R. Fausset and David Brown, Commentary Critical and Explanatory on the Whole Bible, section 386. Scriptura (scriptura.si), https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/386/" --- # Commentary Critical and Explanatory on the Whole Bible *Robert Jamieson, A. R. Fausset and David Brown* The Victorian standard commentary, critical and practical, from Genesis to Revelation. ## 386. Jeremiah · 10 of 56 Source: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/386/ · cite a paragraph as https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/386/#p-N [¶0] sword of the enemy--literally, "there is a sword to the enemy"; the enemy hath a sword. [¶1] 26. wallow ... in ashes--([Jr 25:34]; [Mi 1:10]). As they usually in mourning only "cast ashes on the head," wallowing in them means something more, namely, so entirely to cover one's self with ashes as to be like one who had rolled in them ([Eze 27:30]). [¶2] as for an only son--([Am 8:10]; [Zec 12:10]). [¶3] lamentation--literally, "lamentation expressed by beating the breast." [¶4] 27. tower ... fortress--([Jr 1:18]), rather, "an assayer (and) explorer." By a metaphor from metallurgy in [Jr 6:27-30], Jehovah, in conclusion, confirms the prophet in his office, and the latter sums up the description of the reprobate people on whom he had to work. The Hebrew for "assayer" (English Version, "tower") is from a root "to try" metals. "Explorer" (English Version, "fortress") is from an Arabic root, "keen-sighted"; or a Hebrew root, "cutting," that is, separating the metal from the dross [Ewald]. Gesenius translates as English Version, "fortress," which does not accord with the previous "assayer." [¶5] 28. grievous revolters--literally, "contumacious of the contumacious," that is, most contumacious, the Hebrew mode of expressing a superlative. So "the strong among the mighty," that is, the strongest ([Eze 32:21]). See [Jr 5:23]; [Ho 4:16]. [¶6] walking with slanders--([Jr 9:4]). "Going about for the purpose of slandering" [Maurer]. [¶7] brass, &c.--that is, copper. It and "iron" being the baser and harder metals express the debased and obdurate character of the Jews ([Is 48:4]; ). [¶8] 29. bellows ... burned--So intense a heat is made that the very bellows are almost set on fire. Rosenmuller translates not so well from a Hebrew root, "pant" or "snort," referring to the sound of the bellows blown hard. [¶9] lead--employed to separate the baser metal from the silver, as quicksilver is now used. In other words, the utmost pains have been used to purify Israel in the furnace of affliction, but in vain ([Jr 5:3]; [1Pe 1:7]). [¶10] consumed of the fire--In the Chetib, or Hebrew text, the "consumed" is supplied out of the previous "burned." Translating as Rosenmuller, "pant," this will be inadmissible; and the Keri (Hebrew Margin) division of the Hebrew words will have to be read, to get "is consumed of the fire." This is an argument for the translation, "are burned." [¶11] founder--the refiner. [¶12] wicked ... not plucked away--answering to the dross which has no good metal to be separated, the mass being all dross. [¶13] 30. Reprobate--silver so full of alloy as to be utterly worthless ([Is 1:22]). The Jews were fit only for rejection. ### Chapter 7 ### Jr 7:1-34. The Seventh through Ninth Chapters. Delivered in the Beginning of Jehoiakim's Reign, on the Occasion of Some Public Festival [¶16] The prophet stood at the gate of the temple in order that the multitudes from the country might hear him. His life was threatened, it appears from [Jr 26:1-9], for this prophecy, denouncing the fate of Shiloh as about to befall the temple at Jerusalem. The prophecy given in detail here is summarily referred to there. After Josiah's death the nation relapsed into idolatry through Jehoiakim's bad influence; the worship of Jehovah was, however, combined with it ([Jr 7:4], ). [¶17] 2. the gate--that is, the gate of the court of Israel within that of the women. Those whom Jeremiah addresses came through the gate leading into the court of the women, and the gate leading into the outer court, or court of the Gentiles ("these gates"). [¶18] 3. cause you to dwell--permit you still to dwell ([Jr 18:11]; ). [¶19] 4. The Jews falsely thought that because their temple had been chosen by Jehovah as His peculiar dwelling, it could never be destroyed. Men think that ceremonial observances will supersede the need of holiness ([Is 48:2]; [Mi 3:11]). The triple repetition of "the temple of Jehovah" expresses the intense confidence of the Jews (see [Jr 22:29]; [Is 6:3]). [¶20] these--the temple buildings which the prophet points to with his finger ([Jr 7:2]). [¶21] 5. For--"But" [Maurer]. [¶22] judgment--justice ([Jr 22:3]). [¶23] 6. this place--this city and land ([Jr 7:7]). [¶24] to your hurt--so [Jr 7:19]; "to the confusion or their own faces" ([Jr 13:10]; [Pr 8:36]). [¶25] 7. The apodosis to the "if ... if" ([Jr 7:5], ). [¶26] to dwell--to continue to dwell. [¶27] for ever and ever--joined with "to dwell," not with the words "gave to your fathers" (compare [Jr 3:18]; [De 4:40]). [¶28] 8. that cannot profit--Maurer translates, "so that you profit nothing" (see [Jr 7:4]; [Jr 5:31]). [¶29] 9-10. "Will ye steal ... and then come and stand before Me?" [¶30] whom ye know not--Ye have no grounds of "knowing" that they are gods; but I have manifested My Godhead by My law, by benefits conferred, and by miracles. This aggravates their crime [Calvin] ([Jud 5:8]). [¶31] 11. den of robbers--Do you regard My temple as being what robbers make their den, namely, an asylum wherein ye may obtain impunity for your abominations ([Jr 7:10])? [¶32] seen it--namely, that ye treat My house as if it were a den of thieves. Jehovah implies more than is expressed, "I have seen and will punish it" ([Is 56:7]; [Mt 21:13]). [¶33] 12. my place ... in Shiloh--God caused His tabernacle to be set up in Shiloh in Joshua's days ([Jos 18:1]; [Jud 18:31]). In Eli's time God gave the ark, which had been at Shiloh, into the hands of the Philistines ([Jr 26:6]; [1Sa 4:10], ; [Psa 78:56-61]). Shiloh was situated between Beth-el and Shechem in Ephraim. [¶34] at the first--implying that Shiloh exceeded the Jewish temple in antiquity. But God's favor is not tied down to localities ([Ac 7:44]). [¶35] my people Israel--Israel was God's people, yet He spared it not when rebellious: neither will He spare Judah, now that it rebels, though heretofore it has been His people. [¶36] 13. rising ... early--implying unwearied earnestness in soliciting them ([Jr 7:25]; [Jr 11:17]; [2Ch 36:15]). [¶37] 14. I gave--and I therefore can revoke the gift for it is still Mine ([Le 25:23]), now that ye fail in the only object for which it was given, the promotion of My glory. [¶38] Shiloh--as I ceased to dwell there, transferring My temple to Jerusalem; so I will cease to dwell at Jerusalem. [¶39] 15. your brethren--children of Abraham, as much as you. [¶40] whole seed of Ephraim--They were superior to you in numbers and power: they were ten tribes: ye but two. "Ephraim," as the leading tribe, stands for the whole ten tribes ([2Ki 17:23]; [Psa 78:67], ). [¶41] 16. When people are given up to judicial hardness of heart, intercessory prayer for them is unavailing ([Jr 11:14]; ; ; [Ex 32:10]; [1Jo 5:16]). [¶42] 17. Jehovah leaves it to Jeremiah himself to decide, is there not good reason that prayers should not be heard in behalf of such rebels? [¶43] 18. children ... fathers ... women--Not merely isolated individuals practised idolatry; young and old, men and women, and whole families, contributed their joint efforts to promote it. Oh, that there were the same zeal for the worship of God as there is for error ([Jr 44:17], ; )! [¶44] cakes ... queen of heaven--Cakes were made of honey, fine flour, &c., in a round flat shape to resemble the disc of the moon, to which they were offered. Others read as Margin, "the frame of heaven," that is, the planets generally; so the Septuagint here; but elsewhere the Septuagint translates, "queen of heaven." The Phoenicians called the moon Ashtoreth or Astarte: the wife of Baal or Moloch, the king of heaven. The male and female pair of deities symbolized the generative powers of nature; hence arose the introduction of prostitution in the worship. The Babylonians worshipped Ashtoreth as Mylitta, that is, generative. Our Monday, or Moon-day, indicates the former prevalence of moon worship (see on [Is 65:11]).