1The sin of Judah is written with an iron stylus; it is engraved on the tablet of the heart and on the horns of Your altar with the point of a diamond; 2while their children remember their altars and their groves by the green trees on the high hills. 3O My mountain in the field, I will give your wealth and all your treasures for plunder, and your high places for sin, throughout all your borders. 4And you, even yourself, have let go of the inheritance which I gave you; and I will cause you to serve your enemies in a land which you do not know. For you have kindled a fire in My anger, which shall burn forever. 5Thus says Jehovah, Cursed is the man who trusts in man, and makes flesh his strength, and whose heart departs from Jehovah. 6For he shall be destitute in the wilderness, and shall not see when good comes. But he shall live in the parched places in the wilderness, in a salt land that is not inhabited. 7Blessed is the man who trusts in Jehovah, and Jehovah is his refuge. 8For he shall be like a tree planted by the waters; it sends out its roots by the river, and it shall not fear when the heat comes, but its foliage shall be green; and he is not anxious in the year of drought, nor will it cease from yielding fruit. 9The heart is deceitful above all things, and desperately wicked; who can know it? 10I Jehovah search the heart, I examine the soul, even to give to each man according to his ways, according to the fruit of his doings. 11The partridge sets on eggs and does not hatch them; in the same way he who gets riches, and not by right, shall leave them in the middle of his days, and at his end he shall be a fool. 12A glorious high throne from the beginning is the place of our sanctuary. 13O Jehovah, the Hope of Israel, all who forsake You shall be ashamed. Those who depart from Me shall be written in the earth, because they have forsaken Jehovah, the Fountain of Living Waters. 14Heal me, O Jehovah, and I shall be healed, save me, and I shall be saved; for You are my praise. 15Behold, they say to me, Where is the Word of Jehovah? Let it come now! 16As for me, I have not hurried away from being a shepherd who follows You; nor have I desired the woeful day; You surely know the going forth of my lips before Your face. 17Do not be a terror to me; You are my hope in the day of evil. 18Let those who persecute me be ashamed, but do not let me be put to shame; let them be dismayed, but do not let me be dismayed. Bring upon them the day of evil, and destroy them with double destruction. 19Thus Jehovah said unto me: Go and stand in the gate of the children of the people, by which the kings of Judah come in, and by which they go out, and in all the gates of Jerusalem; 20and say to them, Hear the Word of Jehovah, you kings of Judah, and all Judah, and all the inhabitants of Jerusalem, who enter by these gates! 21Thus says Jehovah, Take heed to yourselves, and carry no burden on the Sabbath day, nor bring it in by the gates of Jerusalem. 22Nor carry out a burden from your houses on the Sabbath day, nor do any work, but consecrate the Sabbath day, as I commanded your fathers. 23But they did not obey, nor extend their ear, but made their neck stiff, so that they might not hear nor receive instruction. 24And it shall be, if you listen and give heed to Me, says Jehovah, to bring no burden through the gates of this city on the Sabbath day, but consecrate the Sabbath day, to do no work in it; 25then kings and rulers sitting on the throne of David shall enter the gates of this city, riding in chariots and on horses, they, and their rulers, the men of Judah, and the inhabitants of Jerusalem. And this city shall remain forever. 26And they shall come from the cities of Judah, and from the places around Jerusalem, and from the land of Benjamin, and from the valleys, and from the mountains, and from the south, bringing burnt offerings, and sacrifices, and grain offerings, and incense, and bringing sacrifices of praise to the house of Jehovah. 27But if you will not listen to me to consecrate the Sabbath day, to not carry a burden when entering at the gates of Jerusalem on the Sabbath day; then I will kindle a fire in its gates, and it shall devour the palaces of Jerusalem, and it shall not be quenched.
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 (
Jób 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" (
Sk 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 (
Ex 29:12;
Lv 4:7,
Lv 4:18), but "written . . . graven," would thus be inappropriate.
table of . . . heart--which God intended to be inscribed very differently, namely, with His truths (
Prís 3:3;
2Kor 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 (
2Kr 21:7;
2Krn 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 (
Ž 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;
Oz 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
Iz 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 (
Iz 31:1,
Iz 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 (
Ž 62:5).
6 heath--In
Ž 102:17;
Iz 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-- (
Jób 20:17).
salt land-- (
Dt 29:23), barren ground.
7 (
Ž 34:8;
Prís 16:20;
Iz 30:18). Jeremiah first removed the weeds (false trusts), so that there might be room for the good grain [CALVIN].
8 (
Ž 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 (
Hebr 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 (
2Kor 4:8-11).
careful--anxious, as one desponding (
Lk 12:29;
1Pt 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 (
Oz 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], (
Mich 1:9). Trust in one's own heart is as foolish as in our fellow man (
Prís 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. (
1Krn 28:9;
Ž 7:9;
Prís 17:3;
Zjv 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 (
Ž 39:6;
Ž 49:16-
Ž 49:17;
Ž 55:23).
fool-- (
Prís 23:5;
Lk 12:20); "their folly" (
Ž 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 (
Kol 1:16). He is called a "sanctuary" to His people (
Iz 8:14;
Ez 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-- (
Ž 73:27;
Iz 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)" (
Jn 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 (
Zjv 13:8;
Zjv 20:12,
Zjv 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 (
Lk 10:20). Also, contrast "written in a book," and "in the rock for ever" (
Jób 19:23-
Jób 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?-- (
Iz 5:19;
Am 5:18). Where is the fulfilment of the threats which thou didst utter as from God? A characteristic of the last stage of apostasy (
2Pt 3:4).
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, &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 (
Kaz 12:11;
1Pt 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 (
Dt 23:23).
right before thee--rather, "was before Thee"; was known to Thee-- (
Prís 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;
2Kr 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 (
Lv 26:34-
Lv 26:35;
2Krn 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 (
Ez 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;
Iz 13:20).
26 plain mountains . . . south-- (
Joz 15:1-
Joz 15:4). The southern border had extended to the river of Egypt, but was now much curtailed by Egyptian invasions (
2Krn 35:20;
2Krn 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 (
Zach 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 (
Ž 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;
2Kr 25:9).