{"commentary":{"id":"jamieson-fausset-brown","name":"Jamieson-Fausset-Brown Bible Commentary","website":"https://en.wikipedia.org/wiki/Jamieson-Fausset-Brown_Bible_Commentary","licenseUrl":"https://creativecommons.org/publicdomain/mark/1.0/","licenseNotes":null,"licenseNotice":null,"englishName":"Jamieson-Fausset-Brown Bible Commentary","language":"eng","textDirection":"rtl","sha256":"db3d4c8b3c1f32ef9d1430a57392e02bda3a17aac1f9bbe398461de021a3cb13","availableFormats":["json"],"listOfBooksApiLink":"/api/c/jamieson-fausset-brown/books.json","listOfProfilesApiLink":"/api/c/jamieson-fausset-brown/profiles.json","numberOfBooks":66,"totalNumberOfChapters":1187,"totalNumberOfVerses":17056,"totalNumberOfProfiles":0,"languageName":"English","languageEnglishName":"English"},"book":{"id":"JER","commentaryId":"jamieson-fausset-brown","name":"Jeremiah","commonName":"Jeremiah","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 book of the law (Kg2 22:8); had he been the same, the designation would have been \"the priest\", or \"the high priest\". Besides, his residence at Anathoth shows that he belonged to the line of Abiathar, who was deposed from the high priesthood by Solomon (Kg1 2:26-35), after which the office remained in Zadok's line. Mention occurs of Jeremiah in Ch2 35:25; Ch2 36:12, Ch2 36:21. In 629 B.C. the thirteenth year of King Josiah, while still very young (Jer 1:5), he received his prophetical call in Anathoth (Jer 1:2); and along with Hilkiah the high priest, the prophetess Huldah, and the prophet Zephaniah, he helped forward Josiah's reformation of religion (2Ki. 23:1-25). Among the first charges to him was one that he should go and proclaim God's message in Jerusalem (Jer 2:2). He also took an official tour to announce to the cities of Judah the contents of the book of the law, found in the temple (Jer 11:6) five years after his call to prophesy. On his return to Anathoth, his countrymen, offended at his reproofs, conspired against his life. To escape their persecutions (Jer 11:21), as well as those of his own family (Jer 12:6), he left Anathoth and resided at Jerusalem. During the eighteen years of his ministry in Josiah's reign he was unmolested; also during the three months of Jehoahaz or Shallum's reign (Jer 22:10-12). On Jehoiakim's accession it became evident that Josiah's reformation effected nothing more than a forcible repression of idolatry and the establishment of the worship of God outwardly. The priests, prophets, and people then brought Jeremiah before the authorities, urging that he should be put to death for his denunciations of evil against the city (Jer 26:8-11). The princes, however, especially Ahikam, interposed in his behalf (Jer 26:16, Jer 26:24), but he was put under restraint, or at least deemed it prudent not to appear in public. In the fourth year of Jehoiakim (606 B.C.), he was commanded to write the predictions given orally through him, and to read them to the people. Being \"shut up\", he could not himself go into the house of the Lord (Jer 36:5); he therefore deputed Baruch, his amanuensis, to read them in public on the fast day. The princes thereupon advised Baruch and Jeremiah to hide themselves from the king's displeasure. Meanwhile they read the roll to the king, who was so enraged that he cut it with a knife and threw it into the fire; at the same time giving orders for the apprehension of the prophet and Baruch. They escaped Jehoiakim's violence, which had already killed the prophet Urijah (Jer 26:20-23). Baruch rewrote the words, with additional prophecies, on another roll (Jer 36:27-32). In the three months' reign of Jehoiachin or Jeconiah, he prophesied the carrying away of the king and the queen mother (Jer 13:18; Jer 22:24-30; compare Kg2 24:12). In this reign he was imprisoned for a short time by Pashur (Jer. 20:1-18), the chief governor of the Lord's house; but at Zedekiah's accession he was free (Jer 37:4), for the king sent to him to \"inquire of the Lord\" when Nebuchadnezzar came up against Jerusalem (Jer 21:1-3, &c.; Jer 37:3). The Chaldeans drew off on hearing of the approach of Pharaoh's army (Jer 37:5); but Jeremiah warned the king that the Egyptians would forsake him, and the Chaldeans return and burn up the city (Jer 37:7-8). The princes, irritated at this, made the departure of Jeremiah from the city during the respite a pretext for imprisoning him, on the allegation of his deserting to the Chaldeans (Jer 38:1-5). He would have been left to perish in the dungeon of Malchiah, but for the intercession of Ebed-melech, the Ethiopian (Jer 38:6-13). Zedekiah, though he consulted Jeremiah in secret yet was induced by his princes to leave Jeremiah in prison (Jer 38:14-28) until Jerusalem was taken. Nebuchadnezzar directed his captain, Nebuzar-adan, to give him his freedom, so that he might either go to Babylon or stay with the remnant of his people as he chose. As a true patriot, notwithstanding the forty and a half years during which his country had repaid his services with neglect and persecution, he stayed with Gedaliah, the ruler appointed by Nebuchadnezzar over Judea (Jer 40:6). After the murder of Gedaliah by Ishmael, Johanan, the recognized ruler of the people, in fear of the Chaldeans avenging the murder of Gedaliah, fled with the people to Egypt, and forced Jeremiah and Baruch to accompany him, in spite of the prophet's warning that the people should perish if they went to Egypt, but be preserved by remaining in their land (Jer. 41:1-43:13). At Tahpanhes, a boundary city on the Tanitic or Pelustan branch of the Nile, he prophesied the overthrow of Egypt (Jer 43:8-13). Tradition says he died in Egypt. According to the PSEUDO-EPIPHANIUS, he was stoned at TaphnÃ&brvbr or Tahpanhes. The Jews so venerated him that they believed he would rise from the dead and be the forerunner of Messiah (Mat 16:14).\n\nHAVERNICK observes that the combination of features in Jeremiah's character proves his divine mission; mild, timid, and susceptible of melancholy, yet intrepid in the discharge of his prophetic functions, not sparing the prince any more than the meanest of his subjects--the Spirit of prophecy controlling his natural temper and qualifying him for his hazardous undertaking, without doing violence to his individuality. Zephaniah, Habakkuk, Daniel, and Ezekiel were his contemporaries. The last forms a good contrast to Jeremiah, the Spirit in his case acting on a temperament as strongly marked by firmness as Jeremiah's was by shrinking and delicate sensitiveness. Ezekiel views the nation's sins as opposed to righteousness--Jeremiah, as productive of misery; the former takes the objective, the latter the subjective, view of the evils of the times. Jeremiah's style corresponds to his character: he is peculiarly marked by pathos, and sympathy with the wretched; his Lamentations illustrate this; the whole series of elegies has but one object--to express sorrow for his fallen country; yet the lights and images in which he presents this are so many, that the reader, so far from feeling it monotonous, is charmed with the variety of the plaintive strains throughout. The language is marked by AramÃ&brvbrisms, which probably was the ground of JEROME'S charge that the style is \"rustic\". LOWTH denies the charge and considers him in portions not inferior to Isaiah. His heaping of phrase on phrase, the repetition of stereotyped forms--and these often three times--are due to his affected feelings and to his desire to intensify the expression of them; he is at times more concise, energetic, and sublime, especially against foreign nations, and in the rhythmical parts.\n\nThe principle of the arrangement of his prophecies is hard to ascertain. The order of kings was--Josiah (under whom he prophesied eighteen years), Jehoahaz (three months), Jehoiakim (eleven years), Jeconiah (three months), Zedekiah (eleven years). But his prophecies under Josiah (the first through twentieth chapters) are immediately followed by a portion under Zedekiah (the twenty-first chapter). Again, Jer 24:8-10, as to Zedekiah, comes in the midst of the section as to Jehoahaz, Jehoiakim, and Jeconiah (the twenty-second, twenty-third, twenty-fifth chapters, &c.) So the thirty-fifth and thirty-sixth chapters as to Jehoiakim, follow the twenty-seventh, twenty-eighth, twenty-ninth, thirty-third, thirty-fourth chapters, as to Zedekiah; and the forty-fifth chapter, dated the fourth year of Jehoiakim, comes after predictions as to the Jews who fled to Egypt after the overthrow of Jerusalem. EWALD thinks the present arrangement substantially Jeremiah's own; the various portions are prefaced by the same formula, \"The word which came to Jeremiah from the Lord\" (Jer 7:1; Jer 11:1; Jer 18:1; Jer 21:1; Jer 25:1; Jer 30:1; Jer 32:1; Jer 34:1, Jer 34:8; Jer 35:1; Jer 40:1; Jer 44:1; compare Jer 14:1; Jer 46:1; Jer 47:1; Jer 49:34). Notes of time mark other divisions more or less historical (Jer 26:1; Jer 27:1; Jer 36:1; Jer 37:1). Two other portions are distinct of themselves (Jer 29:1; Jer 45:1). The second chapter has the shorter introduction which marks the beginning of a strophe; the third chapter seems imperfect, having as the introduction merely \"saying\" (Jer 3:1, Hebrew). Thus in the poetical parts, there are twenty-three sections divided into strophes of from seven to nine verses, marked some way thus, \"The Lord said also unto me\". They form five books: I. The Introduction, first chapter II. Reproofs of the Jews, the second through twenty-fourth chapters, made up of seven sections: (1) the second chapter (2) the third through sixth chapters; (3) the seventh through tenth chapters; (4) the eleventh through thirteenth chapters; (5) the fourteenth through seventeenth chapters; (6) the seventeenth through nineteenth and twentieth chapters; (7) the twenty-first through twenty-fourth chapters. III. Review of all nations in two sections: the twenty-fifth and twenty-sixth through forty-ninth chapters, with a historical appendix of three sections, (1) the twenty-sixth chapter; (2) the twenty-seventh chapter; (3) the twenty-eighth and twenty-ninth chapters. IV. Two sections picturing the hopes of brighter times, (1) the thirtieth and thirty-first chapters; (2) the thirty-second and thirty-third chapters; and an historical appendix in three sections: (1) Jer 34:1-7; (2) Jer 34:8-22; (3) Jer. 35:1-19. V. The conclusion, in two sections: (1) Jer 36:2; (2) Jer 45:1-5. Subsequently, in Egypt, he added Jer 46:13-26 to the previous prophecy as to Egypt; also the three sections, the thirty-seventh through thirty-ninth chapters; fortieth through forty-third chapters; and forty-fourth chapter. The fifty-second chapter was probably (see Jer 51:64) an appendix from a later hand, taken from Kg2 24:18, &c.; Kg2 25:30. The prophecies against the several foreign nations stand in a different order in the Hebrew from that of the Septuagint; also the prophecies against them in the Hebrew (the forty-sixth through fifty-first chapters) are in the Septuagint placed after Jer 25:14, forming the twenty-sixth and thirty-first chapters; the remainder of the twenty-fifth chapter of the Hebrew is the thirty-second chapter of the Septuagint. Some passages in the Hebrew (Jer 27:19-22; Jer 33:14-26; Jer 39:4-14 Jer 48:45-47) are not found in the Septuagint; the Greek translators must have had a different recension before them; probably an earlier one. The Hebrew is probably the latest and fullest edition from Jeremiah's own hand. See on Jer 25:13. The canonicity of his prophecies is established by quotations of them in the New Testament (see Mat 2:17; Mat 16:14; Heb 8:8-12; on Mat 27:9, see on Introduction to Zechariah); also by the testimony of Ecclesiasticus 49:7, which quotes Jer 1:10; of PHILO, who quotes his word as an \"oracle\"; and of the list of canonical books in MELITO, ORIGEN, JEROME, and the Talmud. \n\n\n\nNext: Jeremiah Chapter 1\n\n","order":24,"numberOfChapters":52,"sha256":"c78e13c74a2800611f22cb60aa103f8a8343344fc49d4e0043f00d5c7e483f21","firstChapterNumber":1,"firstChapterApiLink":"/api/c/jamieson-fausset-brown/JER/1.json","firstChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"JER","chapter":1},"lastChapterNumber":52,"lastChapterApiLink":"/api/c/jamieson-fausset-brown/JER/52.json","lastChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"JER","chapter":52},"totalNumberOfVerses":1164},"chapter":{"number":17,"content":[{"type":"verse","number":2,"content":["children remember--Instead of forsaking the idolatries of their fathers, they keep them up (Jer 7:18). This is given as proof that their sin is \"graven upon . . . altars\" (Jer 17:1), that is, is not merely temporary. They corrupt their posterity after them. CASTALIO less probably translates, \"They remember their altars as (fondly as) they do their children.\" \n\ngroves--rather, \"images of Astarte,\" the goddess of the heavenly hosts, represented as a sacred tree, such as is seen in the Assyrian sculptures (Kg2 21:7; Ch2 24:18). \"Image of the grove.\" The Hebrew for \"grove\" is Asherah, that is, Assarak, Astarte, or Ashtaroth. \n\nby the green trees--that is, near them: the sacred trees (idol symbols) of Astarte being placed in the midst of natural trees: \"green trees\" is thus distinguished from \"groves,\" artificial trees. HENDERSON, to avoid taking the same Hebrew particle in the same sentence differently, \"by . . . upon\" translates \"images of Astarte on the green trees.\" But it is not probable that images, in the form of a sacred tree, should be hung on trees, rather than near them.\n\n"]},{"type":"verse","number":3,"content":["mountain--Jerusalem, and especially Zion and the temple. \n\nin the field--As Jerusalem was surrounded by mountains (Psa 125:2), the sense probably is, Ye rely on your mountainous position (Jer 3:23), but I will make \"My mountain\" to become as if it were in a plain (field), so as to give thy substance an easy prey to the enemy [CALVIN]. \"Field\" may, however, mean all Judea; it and \"My mountain\" will thus express the country and its capital. (GESENIUS translates, \"together with,\" instead of \"in\"; as the Hebrew is translated in Jer 11:19; Hos 5:6; but this is not absolutely needed), \"the substance\" of both of which God \"will give to the spoil.\" \n\nthy high places--corresponding in parallelism to \"My mountain\" (compare Isa 11:9), as \"all thy borders,\" to \"the field\" (which confirms the view that \"field\" means all Judea). \n\nfor sin--connected with high places\" in English Version, namely, frequented for sin, that is, for idolatrous sacrifices. But Jer 15:13 makes the rendering probable, \"I will give thy substance . . . to . . . spoil . . . on account of thy sin throughout all thy borders.\"\n\n"]},{"type":"verse","number":4,"content":["even thyself--rather, \"owing to thyself,\" that is, by thy own fault (Jer 15:13). \n\ndiscontinue from--be dispossessed of. Not only thy substance, but thyself shall be carried off to a strange land (Jer 15:14).\n\n"]},{"type":"verse","number":5,"content":["Referring to the Jews' proneness to rely on Egypt, in its fear of Assyria and Babylon (Isa 31:1, Isa 31:3). \n\ntrusteth--This word is emphatic. We may expect help from men, so far as God enables them to help us, but we must rest our trust in God alone (Psa 62:5).\n\n"]},{"type":"verse","number":6,"content":["heath--In Psa 102:17; Isa 32:11; Hab 3:9, the Hebrew is translated, \"bare,\" \"naked,\" \"destitute\"; but as the parallel in Jer 17:8 is \"tree,\" some plant must be meant of which this is the characteristic epithet (Jer 48:6, Margin), \"a naked tree.\" ROBINSON translates, \"the juniper tree,\" found in the Arabah or Great Valley, here called \"the desert,\" south of the Dead Sea. The \"heath\" was one of the plants, according to PLINY (13.21; 16.26), excluded from religious uses, because it has neither fruit nor seed, and is neither sown nor planted. \n\nnot see . . . good-- (Job 20:17). \n\nsalt land-- (Deu 29:23), barren ground.\n\n"]},{"type":"verse","number":7,"content":["(Psa 34:8; Pro 16:20; Isa 30:18). Jeremiah first removed the weeds (false trusts), so that there might be room for the good grain [CALVIN].\n\n"]},{"type":"verse","number":8,"content":["(Psa 1:3). \n\nshall not see--that is, feel. Answering to Jer 17:6; whereas the unbelievers \"shall not see (even) when good cometh,\" the believer \"shall not see (so as to be overwhelmed by it even) when heat (fiery trial) cometh.\" Trials shall come upon him as on all, nay, upon him especially (Heb 12:6); but he shall not sink under them, because the Lord is his secret strength, just as the \"roots spread out by a river\" (or, \"water-course\") draw hidden support from it (Co2 4:8-11). \n\ncareful--anxious, as one desponding (Luk 12:29; Pe1 5:7). \n\ndrought--literally, \"withholding,\" namely, of rain (Jer 14:1); he here probably alludes to the drought which had prevailed, but makes it the type of all kinds of distress.\n\n"]},{"type":"verse","number":9,"content":["deceitful--from a root, \"supplanting,\" \"tripping up insidiously by the heel,\" from which Jacob (Hos 12:3) took his name. In speaking of the Jews' deceit of heart, he appropriately uses a term alluding to their forefather, whose deceit, but not whose faith, they followed. His \"supplanting\" was in order to obtain Jehovah's blessing. They plant Jehovah for \"trust in man\" (Jer 17:5), and then think to deceive God, as if it could escape His notice, that it is in man, not in Him, they trust. \n\ndesperately wicked--\"incurable\" [HORSLEY], (Mic 1:9). Trust in one's own heart is as foolish as in our fellow man (Pro 28:26).\n\n"]},{"type":"verse","number":10,"content":["Lest any should infer from Jer 17:9, \"who can know it?\" that even the Lord does not know, and therefore cannot punish, the hidden treachery of the heart, He says, \"I the Lord search the heart,\" &c. (Ch1 28:9; Psa 7:9; Pro 17:3; Rev 2:23). \n\neven to give--and that in order that I may give (Jer 32:19).\n\n"]},{"type":"verse","number":11,"content":["partridge-- (Sa1 26:20). Hebrew, korea, from a root, \"to call,\" alluding to its cry; a name still applied to a bustard by the Arabs. Its nest is liable, being on the ground, to be trodden under foot, or robbed by carnivorous animals, notwithstanding all the beautiful manoeuvres of the parent birds to save the brood. The translation, \"sitteth on eggs which it has not laid,\" alludes to the ancient notion that she stole the eggs of other birds and hatched them as her own; and that the young birds when grown left her for the true mother. It is not needful to make Scripture allude to an exploded notion, as if it were true. MAURER thinks the reference is to Jehoiakim's grasping cupidity (Jer 22:13-17). Probably the sense is more general; as previously He condemned trust in man (Jer 17:5), He now condemns another object of the deceitful hearts' trust, unjustly gotten riches (Psa 39:6; Psa 49:16-17; Psa 55:23). \n\nfool-- (Pro 23:5; Luk 12:20); \"their folly\" (Psa 49:13). He himself, and all, shall at last perceive he was not the wise man he thought he was.\n\n"]},{"type":"verse","number":12,"content":["throne--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.\n\n"]},{"type":"verse","number":13,"content":["me--\"Jehovah.\" Though \"Thee\" precedes. This sudden transition is usual in the prophetic style, owing to the prophet's continual realization of Jehovah's presence. \n\nall that forsake thee-- (Psa 73:27; Isa 1:28). \n\nwritten in the earth--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). \n\nliving waters-- (Jer 2:13).\n\n"]},{"type":"verse","number":14,"content":["Prayer of the prophet for deliverance from the enemies whom he excited by his faithful denunciations. \n\nHeal . . . save--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. \n\nmy praise--He whom I have to praise for past favors, and therefore to whom alone I look for the time to come.\n\n"]},{"type":"verse","number":15,"content":["Where is the word?-- (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 (Pe2 3:4).\n\n"]},{"type":"verse","number":16,"content":["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.). \n\nto follow thee--literally, \"after thee\"; as an under-pastor following Thee, the Chief Shepherd (Ecc 12:11; Pe1 5:4). \n\nneither . . . desired--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. \n\nthou knowest--I appeal to Thee for the truth of what I assert. \n\nthat which came out of my lips--my words (Deu 23:23). \n\nright before thee--rather, \"was before Thee\"; was known to Thee-- (Pro 5:21).\n\n"]},{"type":"verse","number":17,"content":["a terror--namely, by deserting me: all I fear is Thine abandoning me; if Thou art with me, I have no fear of evil from enemies.\n\n"]},{"type":"verse","number":18,"content":["destroy . . . destruction--\"break them with a double breach,\" Hebrew (Jer 14:17). On \"double,\" see on Jer 16:18.\n\n"]},{"type":"verse","number":19,"content":["Delivered in the reign of Jehoiakim, who undid the good effected by Josiah's reformation, especially as to the observance of the Sabbath [EICHORN]. \n\ngate of . . . children of . . . people--The gate next the king's palace, called the gate of David, and the gate of the people, from its being the principal thoroughfare: now the Jaffa gate. It is probably the same as \"the gate of the fountain\" at the foot of Zion, near which were the king's garden and pool (Jer 39:4; Kg2 25:4; Neh 2:14; Neh 3:15; Neh 12:37).\n\n"]},{"type":"verse","number":20,"content":["kings--He begins with the kings, as they ought to have repressed such a glaring profanation.\n\n"]},{"type":"verse","number":21,"content":["Take heed to yourselves--literally, \"to your souls.\" MAURER explains, \"as ye love your lives\"; a phrase used here to give the greater weight to the command. \n\nsabbath--The non-observance of it was a chief cause of the captivity, the number of years of the latter, seventy, being exactly made to agree with the number of Sabbaths which elapsed during the four hundred ninety years of their possession of Canaan from Saul to their removal (Lev 26:34-35; Ch2 36:21). On the restoration, therefore, stress was especially laid on Sabbath observance (Neh 13:19). \n\nJerusalem--It would have been scandalous anywhere; but in the capital, Jerusalem, it was an open insult to God. Sabbath-hallowing is intended as a symbol of holiness in general (Eze 20:12); therefore much stress is laid on it; the Jews' gross impiety is manifested in their setting God's will at naught, in the case of such an easy and positive command.\n\n"]},{"type":"verse","number":23,"content":["(Jer 7:24, Jer 7:26).\n\n"]},{"type":"verse","number":24,"content":["A part put for the whole, \"If ye keep the Sabbath and My other laws.\"\n\n"]},{"type":"verse","number":25,"content":["kings . . . in chariots--The kingdom at this time had been brought so low that this promise here was a special favor. \n\nremain--Hebrew, \"be inhabited\" (Jer 17:6; Isa 13:20).\n\n"]},{"type":"verse","number":26,"content":["plain mountains . . . south-- (Jos 15:1-4). The southern border had extended to the river of Egypt, but was now much curtailed by Egyptian invasions (Ch2 35:20; Ch2 36:3-4). The Hebrew for \"south\" means dry; the arid desert south of Judea is meant. The enumeration of all the parts of Judea, city, country, plain, hill, and desert, implies that no longer shall there be aught wanting of the integrity of the Jewish land (Zac 7:7). \n\nsacrifices--As in Jer 17:22, one constituent of Judea's prosperity is mentioned, namely, its kings on David's throne, the pledge of God being its guardian; so in this verse another constituent, namely, its priests, a pledge of God being propitious to it (Psa 107:22).\n\n"]},{"type":"verse","number":27,"content":["burden . . . in . . . gates . . . fire in the gates--retribution answering to the sin. The scene of their sin shall be the scene of their punishment (Jer 52:13; Kg2 25:9).\n\n\n\n\nNext: Jeremiah Chapter 18\n\n"]}],"introduction":"THE JEWS' INVETERATE LOVE OF IDOLATRY. (Jer. 17:1-27)\n\nThe first of the four clauses relates to the third, the second to the fourth, by alternate parallelism. The sense is: They are as keen after idols as if their propensity was \"graven with an iron pen (Job 19:24) on their hearts,\" or as if it were sanctioned by a law \"inscribed with a diamond point\" on their altars. The names of their gods used to be written on \"the horns of the altars\" (Act 17:23). As the clause \"on their hearts\" refers to their inward propensity, so \"on . . . altars,\" the outward exhibition of it. Others refer \"on the horns of . . . altars\" to their staining them with the blood of victims, in imitation of the Levitical precept (Exo 29:12; Lev 4:7, Lev 4:18), but \"written . . . graven,\" would thus be inappropriate. \n\ntable of . . . heart--which God intended to be inscribed very differently, namely, with His truths (Pro 3:3; Co2 3:3). \n\nyour--Though \"their\" preceded, He directly addresses them to charge the guilt home to them in particular.\n\n"},"thisChapterLink":"/api/c/jamieson-fausset-brown/JER/17.json","thisChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"JER","chapter":17},"nextChapterApiLink":"/api/c/jamieson-fausset-brown/JER/18.json","nextChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"JER","chapter":18},"previousChapterApiLink":"/api/c/jamieson-fausset-brown/JER/16.json","previousChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"JER","chapter":16},"numberOfVerses":25}