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89 lines
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Title = 'The Book of the Prophet Jeremiah';
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<p id="Chapter17" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 17
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<p id="Jer17_1"><a onclick="return mV('Jer',17,'1-27');">Jer 17:1-27</a>. THE JEWS' INVETERATE LOVE OF IDOLATRY.</P>
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<p>The the <i>Septuagint</i> omits the first four verses, but other <i>Greek</i> versions have them.
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<p><b>1.</b> 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 (<a onclick="return mV('Job',19,24);">Job 19:24</a>) 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" (<a onclick="return mV('Act',17,23);">Act 17:23</a>). As the clause "on their hearts" refers to their <i>inward</i> propensity, so "on...altars," the <i>outward</i> 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 (<a onclick="return mV('Exd',29,12);">Exd 29:12</a>; <a onclick="return mV('Lev',4,7,18);">Lev 4:7, 18</a>), but "written...graven," would thus be inappropriate.
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<br><br><b>table of...heart</b>—which God intended to be inscribed very differently, namely, with His truths (<a onclick="return mV('Pro',3,3);">Pro 3:3</a>; <a onclick="return mV('2Cr',3,3);">2Cr 3:3</a>).
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<br><br><b>your</b>—Though "their" preceded, He directly addresses them to charge the guilt home to them in particular.
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<p id="Jer17_2"><b>2. children remember</b>—Instead of forsaking the idolatries of their fathers, they keep them up (<a onclick="return mV('Jer',7,18);">Jer 7:18</a>). This is given as proof that their sin is "graven upon...altars" (<a onclick="return mV('Jer',17,1);">Jer 17:1</a>), 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."
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<br><br><b>groves</b>—rather, "images of Astarte," the goddess of the heavenly hosts, represented as a sacred tree, such as is seen in the Assyrian sculptures (<a onclick="return mV('2Ki',21,7);">2Ki 21:7</a> <a onclick="return mV('2Ch',24,18);">2Ch 24:18</a>). "Image of the grove." The <i>Hebrew</i> for "grove" is <i>Asherah,</i> that is, Assarak, Astarte, or Ashtaroth.
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<br><br><b>by the green trees</b>—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," <i>artificial</i> trees. HENDERSON, to avoid taking the same <i>Hebrew</i> particle in the same sentence differently, "by...upon" translates "images of Astarte <i>on</i> the green trees." But it is not probable that images, in the form of a sacred tree, should be hung <i>on</i> trees, rather than <i>near</i> them.
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<p id="Jer17_3"><b>3. mountain</b>—Jerusalem, and especially Zion and the temple.
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<br><br><b>in the field</b>—As Jerusalem was surrounded by <i>mountains</i> (<a onclick="return mV('Psa',125,2);">Psa 125:2</a>), the sense probably is, Ye rely on your mountainous position (<a onclick="return mV('Jer',3,23);">Jer 3:23</a>), but I will make "My mountain" to become as if it were <i>in a plain</i> (field), so as to give thy substance an easy prey to the enemy [CALVIN]. "Field" may, however, mean <i>all Judea;</i> it and "My mountain" will thus express <i>the country and its capital.</i> (GESENIUS translates, "together with," instead of "in"; as the <i>Hebrew</i> is translated in <a onclick="return mV('Jer',11,19);">Jer 11:19</a>; <a onclick="return mV('Hsa',5,6);">Hsa 5:6</a>; but this is not absolutely needed), "the substance" of both of which God "will give to the spoil."
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<br><br><b>thy high places</b>—corresponding in parallelism to "My mountain" (compare <a onclick="return mV('Isa',11,9);">Isa 11:9</a>), as "all thy borders," to "the field" (which confirms the view that "field" means <i>all Judea</i>).
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<br><br><b>for sin</b>—connected with high places" in <i>English Version,</i> namely, frequented for sin, that is, for idolatrous sacrifices. But <a onclick="return mV('Jer',15,13);">Jer 15:13</a> makes the rendering probable, "I will give thy substance...to...spoil...<i>on account of thy sin throughout all thy borders.</i>"
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<p id="Jer17_4"><b>4. even thyself</b>—rather, "owing to thyself," that is, by thy own fault (<a onclick="return mV('Jer',15,13);">Jer 15:13</a>).
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<br><br><b>discontinue from</b>—be dispossessed of. Not only thy substance, but thyself shall be carried off to a strange land (<a onclick="return mV('Jer',15,14);">Jer 15:14</a>).
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<p id="Jer17_5"><b>5.</b> Referring to the Jews' proneness to rely on Egypt, in its fear of Assyria and Babylon (<a onclick="return mV('Isa',31,1,3);">Isa 31:1, 3</a>).
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<br><br><b>trusteth</b>—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 (<a onclick="return mV('Psa',62,5);">Psa 62:5</a>).
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<p id="Jer17_6"><b>6. heath</b>—In <a onclick="return mV('Psa',102,17);">Psa 102:17</a>; <a onclick="return mV('Isa',32,11);">Isa 32:11</a>; <a onclick="return mV('Hab',3,9);">Hab 3:9</a>, the <i>Hebrew</i> is translated, "bare," "naked," "destitute"; but as the parallel in <a onclick="return mV('Jer',17,8);">Jer 17:8</a> is "tree," some plant must be meant of which this is the characteristic epithet (<a onclick="return mV('Jer',48,6);">Jer 48:6</a>, <i>Margin</i>), "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.
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<br><br><b>not see...good</b>— (<a onclick="return mV('Job',20,17);">Job 20:17</a>).
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<br><br><b>salt land</b>— (<a onclick="return mV('Deu',29,23);">Deu 29:23</a>), barren ground.
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<p id="Jer17_7"><b>7.</b> (<a onclick="return mV('Psa',34,8);">Psa 34:8</a>; <a onclick="return mV('Pro',16,20);">Pro 16:20</a>; <a onclick="return mV('Isa',30,18);">Isa 30:18</a>). Jeremiah first removed the weeds (false trusts), so that there might be room for the good grain [CALVIN].
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<p id="Jer17_8"><b>8.</b> (<a onclick="return mV('Psa',1,3);">Psa 1:3</a>).
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<br><br><b>shall not see</b>—that is, feel. Answering to <a onclick="return mV('Jer',17,6);">Jer 17:6</a>; whereas the unbelievers "shall not see (even) when <i>good</i> 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 (<a onclick="return mV('Hbr',12,6);">Hbr 12:6</a>); 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 (<a onclick="return mV('2Cr',4,'8-11');">2Cr 4:8-11</a>).
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<br><br><b>careful</b>—anxious, as one desponding (<a onclick="return mV('Luk',12,29);">Luk 12:29</a>; <a onclick="return mV('1Pe',5,7);">1Pe 5:7</a>).
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<br><br><b>drought</b>—literally, "withholding," namely, of rain (<a onclick="return mV('Jer',14,1);">Jer 14:1</a>); he here probably alludes to the drought which had prevailed, but makes it the type of all kinds of distress.
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<p id="Jer17_9"><b>9. deceitful</b>—from a root, "supplanting," "tripping up insidiously by the heel," from which Jacob (<a onclick="return mV('Hsa',12,3);">Hsa 12:3</a>) took his name. In speaking of the Jews' <i>deceit of heart,</i> he appropriately uses a term alluding to their forefather, whose deceit, but not whose faith, they followed. <i>His</i> "supplanting" was in order to obtain Jehovah's blessing. They plant Jehovah for "trust in man" (<a onclick="return mV('Jer',17,5);">Jer 17:5</a>), and then think to <i>deceive God,</i> as if it could escape His notice, that it is in <i>man,</i> not in Him, they trust.
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<br><br><b>desperately wicked</b>—"incurable" [HORSLEY], (<a onclick="return mV('Mic',1,9);">Mic 1:9</a>). Trust in one's own heart is as foolish as in our fellow man (<a onclick="return mV('Pro',28,26);">Pro 28:26</a>).
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<p id="Jer17_10"><b>10.</b> Lest any should infer from <a onclick="return mV('Jer',17,9);">Jer 17:9</a>, "who can know it?" that even <i>the Lord</i> does not know, and therefore cannot punish, the hidden treachery of the heart, He says, "I the Lord search the heart," etc. (<a onclick="return mV('1Ch',28,9);">1Ch 28:9</a>; <a onclick="return mV('Psa',7,9);">Psa 7:9</a>; <a onclick="return mV('Pro',17,3);">Pro 17:3</a>; <a onclick="return mV('Rev',2,23);">Rev 2:23</a>).
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<br><br><b>even to give</b>—<i>and that</i> in order that I may give (<a onclick="return mV('Jer',32,19);">Jer 32:19</a>).
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<p id="Jer17_11"><b>11. partridge</b>— (<a onclick="return mV('1Sa',26,20);">1Sa 26:20</a>). <i>Hebrew, korea,</i> 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 <i>which it has not laid,</i>" 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 (<a onclick="return mV('Jer',22,'13-17');">Jer 22:13-17</a>). Probably the sense is more general; as previously He condemned trust in man (<a onclick="return mV('Jer',17,5);">Jer 17:5</a>), He now condemns another object of the deceitful hearts' trust, <i>unjustly gotten riches</i> (<a onclick="return mV('Psa',39,6);">Psa 39:6</a>; <a onclick="return mV('Psa',49,16,17);">49:16-17</a>; <a onclick="return mV('Psa',55,23);">55:23</a>).
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<br><br><b>fool</b>— (<a onclick="return mV('Pro',23,5);">Pro 23:5</a>; <a onclick="return mV('Luk',12,20);">Luk 12:20</a>); "their folly" (<a onclick="return mV('Psa',49,13);">Psa 49:13</a>). He himself, and all, shall at last perceive he was not the wise man he thought he was.
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<p id="Jer17_12"><b>12. throne</b>—the temple of Jerusalem, the throne of Jehovah. Having condemned false objects of trust, "<i>high places</i> for sin" (<a onclick="return mV('Jer',17,3);">Jer 17:3</a>), and an "arm of flesh," he next sets forth Jehovah, and <i>His temple,</i> which was ever open to the Jews, as the true object of confidence, and sanctuary to flee to. HENDERSON makes Jehovah, in <a onclick="return mV('Jer',17,13);">Jer 17:13</a>, 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 <i>thrones</i> (<a onclick="return mV('Col',1,16);">Col 1:16</a>). He is called a "sanctuary" to His people (<a onclick="return mV('Isa',8,14);">Isa 8:14</a>; <a onclick="return mV('Eze',11,16);">Eze 11:16</a>). So <i>Syriac</i> and <i>Arabic.</i>
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<p id="Jer17_13"><b>13. me</b>—"Jehovah." Though "Thee" precedes. This sudden transition is usual in the prophetic style, owing to the prophet's continual realization of Jehovah's presence.
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<br><br><b>all that forsake thee</b>— (<a onclick="return mV('Psa',73,27);">Psa 73:27</a>; <a onclick="return mV('Isa',1,28);">Isa 1:28</a>).
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<br><br><b>written in the earth</b>—in the dust, that is, shall be consigned to oblivion. So Jesus' significant writing "on the ground (probably the accusers' names)" (<a onclick="return mV('Jhn',8,6);">Jhn 8:6</a>). Names written in the dust are obliterated by a very slight wind. Their hopes and celebrity are wholly <i>in the earth,</i> not in the heavenly book of life (<a onclick="return mV('Rev',13,8);">Rev 13:8</a>; <a onclick="return mV('Rev',20,12,15);">20:12, 15</a>). 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 (<a onclick="return mV('Luk',10,20);">Luk 10:20</a>). Also, contrast "written in a book," and "in the rock <i>for ever</i>" (<a onclick="return mV('Job',19,23,24);">Job 19:23-24</a>).
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<br><br><b>living waters</b>— (<a onclick="return mV('Jer',2,13);">Jer 2:13</a>).
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<p id="Jer17_14"><b>14-18.</b> Prayer of the prophet for deliverance from the enemies whom he excited by his faithful denunciations.
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<br><br><b>Heal...save</b>—not only <i>make me whole</i> (as to the evils of soul as well as body which I am exposed to by contact with ungodly foes, <a onclick="return mV('Jer',15,18);">Jer 15:18</a>), but <i>keep me so.</i>
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<br><br><b>my praise</b>—He whom I have to praise for past favors, and therefore to whom alone I look for the time to come.
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<p id="Jer17_15"><b>15. Where is the word?</b>— (<a onclick="return mV('Isa',5,19);">Isa 5:19</a>; <a onclick="return mV('Amo',5,18);">Amo 5:18</a>). Where is the fulfilment of the threats which thou didst utter as from God? A characteristic of the last stage of apostasy (<a onclick="return mV('2Pe',3,4);">2Pe 3:4</a>).
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<p id="Jer17_16"><b>16.</b> I have not refused Thy call of me to be a prophet (<a onclick="return mV('Jon',1,3);">Jon 1:3</a>), however painful to me it was to utter what would be sure to irritate the hearers (<a onclick="return mV('Jer',1,4);">Jer 1:4</a>, etc.).; therefore Thou shouldest not forsake me (<a onclick="return mV('Jer',15,15);">Jer 15:15</a>, etc.).
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<br><br><b>to follow thee</b>—literally, "after thee"; as an under-pastor following Thee, the Chief Shepherd (<a onclick="return mV('Ecc',12,11);">Ecc 12:11</a>; <a onclick="return mV('1Pe',5,4);">1Pe 5:4</a>).
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<br><br><b>neither...desired</b>—I have not <i>wished</i> for the day of calamity, though I foretell it as about to come on my countrymen; therefore they have no reason for persecuting me.
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<br><br><b>thou knowest</b>—I appeal to Thee for the truth of what I assert.
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<br><br><b>that which came out of my lips</b>—my words (<a onclick="return mV('Deu',23,23);">Deu 23:23</a>).
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<br><br><b><i>right</i> before thee</b>—rather, "was before Thee"; was <i>known to Thee</i>— (<a onclick="return mV('Pro',5,21);">Pro 5:21</a>).
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<p id="Jer17_17"><b>17. a terror</b>—namely, by deserting me: all I fear is Thine abandoning me; if Thou art with me, I have no fear of evil from enemies.
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<p id="Jer17_18"><b>18. destroy...destruction</b>—"break them with a double breach," <i>Hebrew</i> (<a onclick="return mV('Jer',14,17);">Jer 14:17</a>). On "double," see on JFB for <a href="./Comm/jfb/Jer/Jer016.html#Jer16_18">Jer 16:18</a>.
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<p id="Jer17_19"><b>19-27.</b> Delivered in the reign of Jehoiakim, who undid the good effected by Josiah's reformation, especially as to the observance of the Sabbath [EICHORN].
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<br><br><b>gate of...children of...people</b>—The gate next the king's palace, called <i>the gate of David, and the gate of the people,</i> 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 (<a onclick="return mV('Jer',39,4);">Jer 39:4</a>; <a onclick="return mV('2Ki',25,4);">2Ki 25:4</a>; <a onclick="return mV('Neh',2,14);">Neh 2:14</a>; <a onclick="return mV('Neh',3,15);">3:15</a>; <a onclick="return mV('Neh',12,37);">12:37</a>).
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<p id="Jer17_20"><b>20. kings</b>—He begins with the kings, as they ought to have repressed such a glaring profanation.
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<p id="Jer17_21"><b>21. Take heed to yourselves</b>—literally, "to your souls." MAURER explains, "as ye love your lives"; a phrase used here to give the greater weight to the command.
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<br><br><b>sabbath</b>—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 (<a onclick="return mV('Lev',26,34,35);">Lev 26:34-35</a>; <a onclick="return mV('2Ch',36,21);">2Ch 36:21</a>). On the restoration, therefore, stress was especially laid on Sabbath observance (<a onclick="return mV('Neh',13,19);">Neh 13:19</a>).
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<br><br><b>Jerusalem</b>—It would have been scandalous anywhere; but in the capital, <i>Jerusalem,</i> it was an open insult to God. Sabbath-hallowing is intended as a symbol of holiness in general (<a onclick="return mV('Eze',20,12);">Eze 20:12</a>); 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.
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<p id="Jer17_23"><b>23.</b> (<a onclick="return mV('Jer',7,24,26);">Jer 7:24, 26</a>).
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<p id="Jer17_24"><b>24.</b> A part put for the whole, "If ye keep the Sabbath and <i>My</i> other <i>laws.</i>"
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<p id="Jer17_25"><b>25. kings...in chariots</b>—The kingdom at this time had been brought so low that this promise here was a special favor.
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<br><br><b>remain</b>—<i>Hebrew,</i> "be inhabited" (<a onclick="return mV('Jer',17,6);">Jer 17:6</a>; <a onclick="return mV('Isa',13,20);">Isa 13:20</a>).
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<p id="Jer17_26"><b>26. plain mountains...south</b>— (<a onclick="return mV('Jos',15,'1-4');">Jos 15:1-4</a>). The southern border had extended to the river of Egypt, but was now much curtailed by Egyptian invasions (<a onclick="return mV('2Ch',35,20);">2Ch 35:20</a>; <a onclick="return mV('2Ch',36,3,4);">36:3-4</a>). The <i>Hebrew</i> for "south" means <i>dry;</i> the arid desert <i>south</i> 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 (<a onclick="return mV('Zec',7,7);">Zec 7:7</a>).
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<br><br><b>sacrifices</b>—As in <a onclick="return mV('Jer',17,22);">Jer 17:22</a>, one constituent of Judea's prosperity is mentioned, namely, its <i>kings</i> on David's throne, the pledge of God being its guardian; so in this verse another constituent, namely, its <i>priests,</i> a pledge of God being propitious to it (<a onclick="return mV('Psa',107,22);">Psa 107:22</a>).
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<p id="Jer17_27"><b>27. burden...in...gates...fire in the gates</b>—retribution answering to the sin. The scene of their sin shall be the scene of their punishment (<a onclick="return mV('Jer',52,13);">Jer 52:13</a>; <a onclick="return mV('2Ki',25,9);">2Ki 25:9</a>).
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