1Judův hřích je zapsán železným rydlem, diamantovým hrotem; je vyryt na tabulku jejich srdcí a na rohy vašich oltářů. 2Jejich synové myslí na své oltáře a na své posvátné kůly, na zelené stromy, na vyvýšená návrší, 3na horách, na poli. Tvůj majetek a všechny tvé poklady vydám za kořist, tvá návrší kvůli hříchu páchanému na celém tvém území. 4Opustíš, a to kvůli sobě, své dědictví, které jsem ti dal, a nechám tě otročit tvým nepřátelům v zemi, kterou neznáš; protože jste zanítili oheň mého hněvu, a ten bude hořet navěky. 5Toto praví Hospodin: Prokletý je muž, který spoléhá na člověka, tělo pokládá za svou sílu a jeho srdce se odvrací od Hospodina. 6Bude jako jalovec v pustině, neuvidí, když přijde dobro, usídlí se na vyprahlých místech v pustině, v solné, neobydlené zemi. 7Požehnaný je muž, který spoléhá na Hospodina a jehož nadějí je Hospodin. 8Bude jako strom zasazený u vody, zapustí své kořeny u potoka; nebojí se, když přijde žár, jeho listí bude zelené; neobává se ani v roce velkého sucha, nepřestává nést ovoce. 9Srdce je lstivé nade vše, je nevyléčitelné. Kdo mu porozumí? 10Já, Hospodin, zkoumám srdce a zkouším ledví, abych každému dal podle jeho cest, podle ovoce jeho činů. 11Podobný koroptvi, která sedí na vejcích, ale nezplodí mladé, je ten, kdo neprávem získává bohatství; uprostřed svého života ho opustí a na konci bude vypadat jako blázen. 12Trůne slávy, vyvýšený od počátku, místo naší svatyně! 13Naděje Izraele, Hospodine! Všichni, kdo tě opouštějí, se budou stydět. Ti, kteří se od tebe odvrátili, budou zapsáni do země stínů, protože opustili pramen živé vody, Hospodina. 14Uzdrav mě, Hospodine, a budu uzdraven, zachraň mě a budu zachráněn, protože ty jsi má chvála. 15Hle, oni mi říkají: Kde je Hospodinovo slovo? Ať konečně přijde! 16Já jsem se nedral, abych byl tvým pastýřem, netoužil jsem po žalostném dni. Ty znáš to, co vyšlo z mých rtů, bylo to před tvou tváří. 17Nebuď mi postrachem, ty jsi moje útočiště ve zlý den. 18Ať jsou zahanbeni ti, kdo mě pronásledují, ale já ať zahanben nejsem; oni ať jsou vyděšeni, ale já ať vyděšen nejsem. Přiveď na ně zlý den, zlom je dvojnásobným zlomením. 19Hospodin mi řekl toto: Jdi a postav se v bráně synů lidu, kterou vcházejí a vycházejí judští králové, a ve všech jeruzalémských branách 20a řekni jim: Slyšte Hospodinovo slovo, judští králové, všichni Judejci i všichni obyvatelé Jeruzaléma, kteří vcházíte těmito branami. 21Toto praví Hospodin: Kvůli svému životu se mějte na pozoru a v sobotní den nenoste náklad ani ho nevnášejte jeruzalémskými branami. 22Nevynášejte v sobotní den náklad ze svých domů, nedělejte žádnou práci, ale svěťte sobotní den, jak jsem přikázal vašim otcům. 23Avšak neposlouchali a nenakláněli ucho, ale zatvrdili svou šíji, aby neposlouchali a nepřijímali kázeň. 24Stane se, jestliže mě opravdu uposlechnete, je Hospodinův výrok, a nebudete v sobotní den vnášet branami tohoto města žádný náklad, ale budete světit sobotní den a nebudete v něm dělat žádnou práci, 25že pak budou vcházet branami tohoto města králové a knížata, kteří sedí na Davidově trůnu, kteří jezdí na voze a na koních, oni i jejich knížata, judští muži a obyvatelé Jeruzaléma a toto město bude obydlené navěky. 26Pak přijdou lidé z judských měst, z okolí Jeruzaléma, ze země Benjamín, ze Šefely, z pohoří a z Negebu a přinesou zápalnou oběť, obětní hod, přídavnou oběť a kadidlo a přinesou oběť díků do Hospodinova domu. 27Ale jestliže mě neuposlechnete, abyste světili sobotní den a nenosili náklad a nevcházeli v sobotní den jeruzalémskými branami, potom zapálím v jeho branách oheň a stráví jeruzalémské paláce a neuhasne.
Jamieson Fausset Brown Bible Commentary 1 THE JEWS' INVETERATE LOVE OF IDOLATRY. (Jer. 17:1-27)
The 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" (
Acts 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 (
Exod 29:12;
Lev 4:7,
Lev 4:18), but "written . . . graven," would thus be inappropriate.
table of . . . heart--which God intended to be inscribed very differently, namely, with His truths (
Pro 3:3;
2Cor 3:3).
your--Though "their" preceded, He directly addresses them to charge the guilt home to them in particular.
2 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."
groves--rather, "images of Astarte," the goddess of the heavenly hosts, represented as a sacred tree, such as is seen in the Assyrian sculptures (
2Kgs 21:7;
2Chr 24:18). "Image of the grove." The Hebrew for "grove" is Asherah, that is, Assarak, Astarte, or Ashtaroth.
by 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.
3 mountain--Jerusalem, and especially Zion and the temple.
in the field--As Jerusalem was surrounded by mountains (
Ps 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."
thy 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).
for 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."
4 even thyself--rather, "owing to thyself," that is, by thy own fault (
Jer 15:13).
discontinue from--be dispossessed of. Not only thy substance, but thyself shall be carried off to a strange land (
Jer 15:14).
5 Referring to the Jews' proneness to rely on Egypt, in its fear of Assyria and Babylon (
Isa 31:1,
Isa 31:3).
trusteth--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 (
Ps 62:5).
6 heath--In
Ps 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.
not see . . . good-- (
Job 20:17).
salt land-- (
Deut 29:23), barren ground.
7 (
Ps 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].
8 (
Ps 1:3).
shall 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 (
2Cor 4:8-11).
careful--anxious, as one desponding (
Luke 12:29;
1Pet 5:7).
drought--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.
9 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.
desperately wicked--"incurable" [HORSLEY], (
Mic 1:9). Trust in one's own heart is as foolish as in our fellow man (
Pro 28:26).
10 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. (
1Chr 28:9;
Ps 7:9;
Pro 17:3;
Rev 2:23).
even to give--and that in order that I may give (
Jer 32:19).
11 partridge-- (
1Sam 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-
Jer 22:17). 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 (
Ps 39:6;
Ps 49:16-
Ps 49:17;
Ps 55:23).
fool-- (
Pro 23:5;
Luke 12:20); "their folly" (
Ps 49:13). He himself, and all, shall at last perceive he was not the wise man he thought he was.
12 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;
Ezek 11:16). So Syriac and Arabic.
13 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.
all that forsake thee-- (
Ps 73:27;
Isa 1:28).
written in the earth--in the dust, that is, shall be consigned to oblivion. So Jesus' significant writing "on the ground (probably the accusers' names)" (
John 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 (
Luke 10:20). Also, contrast "written in a book," and "in the rock for ever" (
Job 19:23-
Job 19:24).
living waters-- (
Jer 2:13).
14 Prayer of the prophet for deliverance from the enemies whom he excited by his faithful denunciations.
Heal . . . 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.
my praise--He whom I have to praise for past favors, and therefore to whom alone I look for the time to come.
15 Where is the word?-- (
Isa 5:19;
Amos 5:18). Where is the fulfilment of the threats which thou didst utter as from God? A characteristic of the last stage of apostasy (
2Pet 3:4).
16 I have not refused Thy call of me to be a prophet (
Jonah 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.).
to follow thee--literally, "after thee"; as an under-pastor following Thee, the Chief Shepherd (
Eccl 12:11;
1Pet 5:4).
neither . . . 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.
thou knowest--I appeal to Thee for the truth of what I assert.
that which came out of my lips--my words (
Deut 23:23).
right before thee--rather, "was before Thee"; was known to Thee-- (
Pro 5:21).
17 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.
18 destroy . . . destruction--"break them with a double breach," Hebrew (
Jer 14:17). On "double," see on
Jer 16:18.
19 Delivered in the reign of Jehoiakim, who undid the good effected by Josiah's reformation, especially as to the observance of the Sabbath [EICHORN].
gate 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;
2Kgs 25:4;
Neh 2:14;
Neh 3:15;
Neh 12:37).
20 kings--He begins with the kings, as they ought to have repressed such a glaring profanation.
21 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.
sabbath--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-
Lev 26:35;
2Chr 36:21). On the restoration, therefore, stress was especially laid on Sabbath observance (
Neh 13:19).
Jerusalem--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 (
Ezek 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.
23 (
Jer 7:24,
Jer 7:26).
24 A part put for the whole, "If ye keep the Sabbath and My other laws."
25 kings . . . in chariots--The kingdom at this time had been brought so low that this promise here was a special favor.
remain--Hebrew, "be inhabited" (
Jer 17:6;
Isa 13:20).
26 plain mountains . . . south-- (
Josh 15:1-
Josh 15:4). The southern border had extended to the river of Egypt, but was now much curtailed by Egyptian invasions (
2Chr 35:20;
2Chr 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 (
Zech 7:7).
sacrifices--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 (
Ps 107:22).
27 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;
2Kgs 25:9).
