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Jeremiah 17 |
King James Version
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
Jeremiah 17:1 The sin of Judah [is] written with a pen of iron, [and] with the point of a diamond: [it is] graven upon the table of their heart, and upon the horns of your altars;
The fatal consequences of the idolatry of the Jews
The sins which men commit make little impression on their minds, yet every sin is marked in the book of God; they are all so graven upon the table of the heart, that they will all be remembered by the conscience. That which is graven in the heart will become plain in the life; men’s actions show the desires and purposes of their hearts. What need we have to humble ourselves before God, who are so vile in his sight! How should we depend on his mercy and grace, begging of God to search and prove us; not to suffer us to be deceived by our own hearts, but to create in us a clean and holy nature by his Spirit!
Verses that belong to this explanation: 1-4
1The sin of Judah [is] written with a pen of iron, [and] with the point of a diamond: [it is] graven upon the table of their heart, and upon the horns of your altars;2Whilst their children remember their altars and their groves by the green trees upon the high hills.3O my mountain in the field, I will give thy substance [and] all thy treasures to the spoil, [and] thy high places for sin, throughout all thy borders.4And thou, even thyself, shalt discontinue from thine heritage that I gave thee; and I will cause thee to serve thine enemies in the land which thou knowest not: for ye have kindled a fire in mine anger, [which] shall burn for ever.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Jeremiah 17:2 Whilst their children remember their altars and their groves by the green trees upon the high hills.
The fatal consequences of the idolatry of the Jews
The sins which men commit make little impression on their minds, yet every sin is marked in the book of God; they are all so graven upon the table of the heart, that they will all be remembered by the conscience. That which is graven in the heart will become plain in the life; men’s actions show the desires and purposes of their hearts. What need we have to humble ourselves before God, who are so vile in his sight! How should we depend on his mercy and grace, begging of God to search and prove us; not to suffer us to be deceived by our own hearts, but to create in us a clean and holy nature by his Spirit!
Verses that belong to this explanation: 1-4
1The sin of Judah [is] written with a pen of iron, [and] with the point of a diamond: [it is] graven upon the table of their heart, and upon the horns of your altars;2Whilst their children remember their altars and their groves by the green trees upon the high hills.3O my mountain in the field, I will give thy substance [and] all thy treasures to the spoil, [and] thy high places for sin, throughout all thy borders.4And thou, even thyself, shalt discontinue from thine heritage that I gave thee; and I will cause thee to serve thine enemies in the land which thou knowest not: for ye have kindled a fire in mine anger, [which] shall burn for ever.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Jeremiah 17:3 O my mountain in the field, I will give thy substance [and] all thy treasures to the spoil, [and] thy high places for sin, throughout all thy borders.
The fatal consequences of the idolatry of the Jews
The sins which men commit make little impression on their minds, yet every sin is marked in the book of God; they are all so graven upon the table of the heart, that they will all be remembered by the conscience. That which is graven in the heart will become plain in the life; men’s actions show the desires and purposes of their hearts. What need we have to humble ourselves before God, who are so vile in his sight! How should we depend on his mercy and grace, begging of God to search and prove us; not to suffer us to be deceived by our own hearts, but to create in us a clean and holy nature by his Spirit!
Verses that belong to this explanation: 1-4
1The sin of Judah [is] written with a pen of iron, [and] with the point of a diamond: [it is] graven upon the table of their heart, and upon the horns of your altars;2Whilst their children remember their altars and their groves by the green trees upon the high hills.3O my mountain in the field, I will give thy substance [and] all thy treasures to the spoil, [and] thy high places for sin, throughout all thy borders.4And thou, even thyself, shalt discontinue from thine heritage that I gave thee; and I will cause thee to serve thine enemies in the land which thou knowest not: for ye have kindled a fire in mine anger, [which] shall burn for ever.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Jeremiah 17:4 And thou, even thyself, shalt discontinue from thine heritage that I gave thee; and I will cause thee to serve thine enemies in the land which thou knowest not: for ye have kindled a fire in mine anger, [which] shall burn for ever.
The fatal consequences of the idolatry of the Jews
The sins which men commit make little impression on their minds, yet every sin is marked in the book of God; they are all so graven upon the table of the heart, that they will all be remembered by the conscience. That which is graven in the heart will become plain in the life; men’s actions show the desires and purposes of their hearts. What need we have to humble ourselves before God, who are so vile in his sight! How should we depend on his mercy and grace, begging of God to search and prove us; not to suffer us to be deceived by our own hearts, but to create in us a clean and holy nature by his Spirit!
Verses that belong to this explanation: 1-4
1The sin of Judah [is] written with a pen of iron, [and] with the point of a diamond: [it is] graven upon the table of their heart, and upon the horns of your altars;2Whilst their children remember their altars and their groves by the green trees upon the high hills.3O my mountain in the field, I will give thy substance [and] all thy treasures to the spoil, [and] thy high places for sin, throughout all thy borders.4And thou, even thyself, shalt discontinue from thine heritage that I gave thee; and I will cause thee to serve thine enemies in the land which thou knowest not: for ye have kindled a fire in mine anger, [which] shall burn for ever.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Jeremiah 17:5 Thus saith the LORD; Cursed [be] the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the LORD.
The happiness of the man that trusts in God; the end of the opposite character
He who puts confidence in man, shall be like the heath in a desert, a naked tree, a sorry shrub, the product of barren ground, useless and worthless. Those who trust to their own righteousness and strength, and think they can do without Christ, make flesh their arm, and their souls cannot prosper in graces or comforts. Those who make God their Hope, shall flourish like a tree always green, whose leaf does not wither. They shall be fixed in peace and satisfaction of mind; they shall not be anxious in a year of drought. Those who make God their Hope, have enough in him to make up the want of all creature-comforts. They shall not cease from yielding fruit in holiness and good works. The heart, the conscience of man, in his corrupt and villainy state, is deceitful above all things. It calls evil good, and good evil; and cries peace to those to whom it does not belong. Herein the heart is desperately wicked; it is deadly, it is desperate. The case is bad indeed, if the conscience, which should set right the errors of other faculties, is a leader in the delusion. We cannot know our own hearts, nor what they will do in an hour of temptation. Who can understand his errors? Much less can we know the hearts of others, or depend upon them. He that believes God’s testimony in this matter, and learns to watch his own heart, will find this is a correct, though a sad picture, and learns many lessons to direct his conduct. But much in our own hearts and in the hearts of others, will remain unknown. Yet whatever wickedness there is in the heart, God sees it. Men may be imposed upon, but God cannot be deceived. He that gets riches, and not by right, though he may make them his hope, never shall have joy of them. This shows what vexation it is to a worldly man at death, that he must leave his riches behind; but though the wealth will not follow to anther world, guilt will, and everlasting torment. The rich man takes pains to get an estate, and sits brooding upon it, but never has any satisfaction in it; by sinful courses it comes to nothing. Let us be wise in time; what we get, let us get it honestly; and what we have, use it charitably, that we may be wise for eternity.
Verses that belong to this explanation: 5-11
5Thus saith the LORD; Cursed [be] the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the LORD.6For he shall be like the heath in the desert, and shall not see when good cometh; but shall inhabit the parched places in the wilderness, [in] a salt land and not inhabited.7Blessed [is] the man that trusteth in the LORD, and whose hope the LORD is.8For he shall be as a tree planted by the waters, and [that] spreadeth out her roots by the river, and shall not see when heat cometh, but her leaf shall be green; and shall not be careful in the year of drought, neither shall cease from yielding fruit.9The heart [is] deceitful above all [things], and desperately wicked: who can know it?10I the LORD search the heart, [I] try the reins, even to give every man according to his ways, [and] according to the fruit of his doings.11[As] the partridge sitteth [on eggs], and hatcheth [them] not; [so] he that getteth riches, and not by right, shall leave them in the midst of his days, and at his end shall be a fool.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
People who despise being in need before God, lest they receive true perseverance from him, glory in their own false endurance and seek to “confound the counsel of the poor, because the Lord is his hope.” Nor do they regard, seeing they are human and attribute so much to their own, that is, to the human will, that they run into that which is written, “Cursed is everyone who puts his hope in humankind.” - "On Patience 12"
Take care not to let trust in your own strength steal on you, for you are human, and “cursed is everyone who puts his hope in humankind.” But put your trust fully and with your whole heart in God, and he will be your strength. Trust him lovingly and gratefully and say to him humbly and faithfully, “Trust in the Lord with your whole heart; he will be your strength.” - "Letter 218"
Blessed are all who trust in God. If the blessed are those who trust in him, then the wretched are those who trust in themselves. Cursed, you see, is everyone who puts his hopes in humankind, so do not put them even in yourself, because you too are human. If you put your hopes in another person, that is the wrong kind of humility. But if you put your hopes in yourself, that is dangerous pride. What is the difference, anyway? Each is pernicious, neither is to be chosen. Humble in the wrong way, you cannot lift yourself up; dangerously proud, you are heading for a fall. - "Sermon 13.2"
Out of that confession of faith that is briefly contained in the creed and that, pondered according to the flesh, is the milk of babes but spiritually considered and studied is the food of the strong, arises the good hope of believers, which holy charity accompanies. But of all those things that are to be believed by faith, only those pertain to hope that are contained in the Lord’s Prayer. For “cursed is everyone who puts hope in humankind,” as the divine Scriptures testify; and, consequently, one who puts hope in himself is also ensnared in the chain of this curse. Therefore, we ought to make petition only of the Lord God, whatever it is that we hope to do well or to obtain as a reward for good works. - "Enchiridion 30.114"
But of these matters, all of which are true objects of faith, those only pertain to hope that are embraced in the Lord’s Prayer. For “cursed is the one that trusts in humankind” is the testimony of Holy Scripture. Consequently, this curse attaches also to the person who trusts in himself. Therefore, we ought to ask for nothing that we either hope to do well or hope to obtain as a reward for our good works except from God the Lord. - "Enchiridion 114"
The Stoics, when questioned about where they place the efficient cause of the happy life that is the thing in people that makes life happy, answer that it is not bodily pleasure but a virtuous mind. What says the apostle? Does he agree? If he agrees, let us agree, too. But he does not agree, because Scripture reproves those who trust in their own virtue. And so the Epicurean who places a person’s supreme good in the body is placing his hopes in himself. But after all, the Stoic who places a person’s supreme good in the mind has indeed placed it in a person’s better part. But even he has placed it in himself. Now the Stoic is a human just as much as the Epicurean. Cursed therefore is everyone who places his hope in humankind. So what now? Here we have three people set before our eyes: an Epicurean, a Stoic, a Christian. Let us question them one by one. “Tell us, Epicurean, what thing makes one blessed?” “Bodily pleasure,” he replies. “Tell us, Stoic.” “A virtuous mind.” “Tell us, Christian.” “The gift of God.” - "Sermon 150.8"
“What is your own opinion? What people do you call happy?” He [the psalmist] would not say, “Happy is the people whose strength is in their own mind.” If he had said this, he would, it is true, distinguish that people from the former that made happiness consist in that visible and bodily good fortune, but he would not yet have passed beyond all the vanities and lying follies, for the same Scriptures teach elsewhere: “Cursed be everyone that places his hope in humankind.” Therefore, he ought not to place it in himself, because he himself is human. Thus, in order to pass beyond the boundaries of all vanities and lying follies and to place happiness where it truly exists, he says, “Happy is the people whose God is the Lord.” - "Letter 155"
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Jeremiah 17:6 For he shall be like the heath in the desert, and shall not see when good cometh; but shall inhabit the parched places in the wilderness, [in] a salt land and not inhabited.
The happiness of the man that trusts in God; the end of the opposite character
He who puts confidence in man, shall be like the heath in a desert, a naked tree, a sorry shrub, the product of barren ground, useless and worthless. Those who trust to their own righteousness and strength, and think they can do without Christ, make flesh their arm, and their souls cannot prosper in graces or comforts. Those who make God their Hope, shall flourish like a tree always green, whose leaf does not wither. They shall be fixed in peace and satisfaction of mind; they shall not be anxious in a year of drought. Those who make God their Hope, have enough in him to make up the want of all creature-comforts. They shall not cease from yielding fruit in holiness and good works. The heart, the conscience of man, in his corrupt and villainy state, is deceitful above all things. It calls evil good, and good evil; and cries peace to those to whom it does not belong. Herein the heart is desperately wicked; it is deadly, it is desperate. The case is bad indeed, if the conscience, which should set right the errors of other faculties, is a leader in the delusion. We cannot know our own hearts, nor what they will do in an hour of temptation. Who can understand his errors? Much less can we know the hearts of others, or depend upon them. He that believes God’s testimony in this matter, and learns to watch his own heart, will find this is a correct, though a sad picture, and learns many lessons to direct his conduct. But much in our own hearts and in the hearts of others, will remain unknown. Yet whatever wickedness there is in the heart, God sees it. Men may be imposed upon, but God cannot be deceived. He that gets riches, and not by right, though he may make them his hope, never shall have joy of them. This shows what vexation it is to a worldly man at death, that he must leave his riches behind; but though the wealth will not follow to anther world, guilt will, and everlasting torment. The rich man takes pains to get an estate, and sits brooding upon it, but never has any satisfaction in it; by sinful courses it comes to nothing. Let us be wise in time; what we get, let us get it honestly; and what we have, use it charitably, that we may be wise for eternity.
Verses that belong to this explanation: 5-11
5Thus saith the LORD; Cursed [be] the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the LORD.6For he shall be like the heath in the desert, and shall not see when good cometh; but shall inhabit the parched places in the wilderness, [in] a salt land and not inhabited.7Blessed [is] the man that trusteth in the LORD, and whose hope the LORD is.8For he shall be as a tree planted by the waters, and [that] spreadeth out her roots by the river, and shall not see when heat cometh, but her leaf shall be green; and shall not be careful in the year of drought, neither shall cease from yielding fruit.9The heart [is] deceitful above all [things], and desperately wicked: who can know it?10I the LORD search the heart, [I] try the reins, even to give every man according to his ways, [and] according to the fruit of his doings.11[As] the partridge sitteth [on eggs], and hatcheth [them] not; [so] he that getteth riches, and not by right, shall leave them in the midst of his days, and at his end shall be a fool.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Jeremiah 17:7 Blessed [is] the man that trusteth in the LORD, and whose hope the LORD is.
The happiness of the man that trusts in God; the end of the opposite character
He who puts confidence in man, shall be like the heath in a desert, a naked tree, a sorry shrub, the product of barren ground, useless and worthless. Those who trust to their own righteousness and strength, and think they can do without Christ, make flesh their arm, and their souls cannot prosper in graces or comforts. Those who make God their Hope, shall flourish like a tree always green, whose leaf does not wither. They shall be fixed in peace and satisfaction of mind; they shall not be anxious in a year of drought. Those who make God their Hope, have enough in him to make up the want of all creature-comforts. They shall not cease from yielding fruit in holiness and good works. The heart, the conscience of man, in his corrupt and villainy state, is deceitful above all things. It calls evil good, and good evil; and cries peace to those to whom it does not belong. Herein the heart is desperately wicked; it is deadly, it is desperate. The case is bad indeed, if the conscience, which should set right the errors of other faculties, is a leader in the delusion. We cannot know our own hearts, nor what they will do in an hour of temptation. Who can understand his errors? Much less can we know the hearts of others, or depend upon them. He that believes God’s testimony in this matter, and learns to watch his own heart, will find this is a correct, though a sad picture, and learns many lessons to direct his conduct. But much in our own hearts and in the hearts of others, will remain unknown. Yet whatever wickedness there is in the heart, God sees it. Men may be imposed upon, but God cannot be deceived. He that gets riches, and not by right, though he may make them his hope, never shall have joy of them. This shows what vexation it is to a worldly man at death, that he must leave his riches behind; but though the wealth will not follow to anther world, guilt will, and everlasting torment. The rich man takes pains to get an estate, and sits brooding upon it, but never has any satisfaction in it; by sinful courses it comes to nothing. Let us be wise in time; what we get, let us get it honestly; and what we have, use it charitably, that we may be wise for eternity.
Verses that belong to this explanation: 5-11
5Thus saith the LORD; Cursed [be] the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the LORD.6For he shall be like the heath in the desert, and shall not see when good cometh; but shall inhabit the parched places in the wilderness, [in] a salt land and not inhabited.7Blessed [is] the man that trusteth in the LORD, and whose hope the LORD is.8For he shall be as a tree planted by the waters, and [that] spreadeth out her roots by the river, and shall not see when heat cometh, but her leaf shall be green; and shall not be careful in the year of drought, neither shall cease from yielding fruit.9The heart [is] deceitful above all [things], and desperately wicked: who can know it?10I the LORD search the heart, [I] try the reins, even to give every man according to his ways, [and] according to the fruit of his doings.11[As] the partridge sitteth [on eggs], and hatcheth [them] not; [so] he that getteth riches, and not by right, shall leave them in the midst of his days, and at his end shall be a fool.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
It is not only the one who puts his hope in humankind that is accursed, but also the one who uses the flesh of his arm, that is, his strength and all that he does, not for the Lord of mercy but so that power will be thought to have come from him. For whoever does this withdraws his heart from the Lord by claiming himself to be capable when he is not capable. He will also be like the tamarisk in the desert, which, in Hebrew, is called an aroher, or, as translated by Symmacus, a fruitless plant, nor will he see goodness when it arrives and is seen by the multitude of nations, but he will live in a wasteland. All this is said about the Jewish people, who live in a desert and do not bear fruit and are located in an uninhabited salt land that produces no fruit and is a host neither to God, nor to the army of angels, nor to the grace of the Holy Spirit nor to the knowledge of teachers. - "Six Books on Jeremiah 3.72.4–5"
One who puts his trust in humankind or is buoyed up by some other concerns of life, such as power or possessions or any of the things considered by the many to be glorious, is not able to say, “O Lord my God, in you have I put my trust.” In fact, there is a command that we should not put our trust in rulers, and “cursed is the one who trusts in humankind.” As it is proper not to worship anything else besides God, so also is it proper not to trust in any other except God the Lord of all things. “The Lord,” it is said, “is my hope and my praise.” - "Homilies on the Psalms 11.2 (Ps 7)"
One thing you must flee, sin. One refuge from evil must be sought, God. Do not trust in princes. Do not be exalted in the uncertainty of wealth. Do not be proud of bodily strength. Do not pursue the splendor of human glory. None of these things save you. All are transient. All are deceptive. There is one refuge: God. “Cursed is the one who trusts in humankind” or in any human thing. - "Homilies on the Psalms 18.1 (Ps 45)"
A person who relies on himself, however, or even on the person whose duty it is to provide for his needs, and thinks that his own activity or that of his associate is a sufficient resource for his livelihood runs the risk, as he places his hope in humankind, of falling under the curse that reads, “Cursed is the one that trusts in humankind and makes flesh his arm and whose soul departs from the Lord.” Now, by the words “that trusts in humankind” the Scripture forbids a person to place his hope in another, and by the words “and makes flesh his arm” it forbids him to trust in himself. Either course is termed a defection from the Lord. Further, in adding the final issue of both, “He shall be like tamarisk in the desert, and he shall not see when good shall come,” the Scripture declares that for anyone to place his trust either in himself or in anyone else is to alienate himself from the Lord. - "The Long Rules 42"
“They shall not be ashamed in the evil time.” In the day of trouble, in the day of distress, they shall not be “ashamed,” as one is ashamed whose hope deceives him. Who is the person who is “ashamed”? The one who says, “I have not found that which I was in hope of.” Nor undeservedly either. You hoped for it from yourself or from a person, your friend. But “cursed is one who puts his trust in humankind.” You are ashamed because your hope has deceived you; your hope that was based on a lie. - "Expositions of the Psalms 37.8"
In order that we fall not away from the virtue of the soul, we ought to watch especially against those snares of the suggestions of the devil that we presume not of our own strength. For “cursed is everyone who places his hope in humankind.” And who is he, but mortal? We cannot therefore truly say that the person who places his hope in humankind places it in himself. For this also is to “live after humankind,” what is it but to “live after the flesh”? Whoever therefore is tempted by such a suggestion, let him hear, and if he has any Christian feeling, let him tremble. Let him hear, I say, “If you live after the flesh, you shall die.” - "On Continence 10"
We have recognized ourselves, seen ourselves and taken a thorough look at ourselves. Let us groan and sigh in ourselves, pour out prayers, that we enter not into temptations. We must not rely on our own powers to overcome all these things. Blessed, after all, is the one whose helper is the God of Jacob, his hope in the Lord his God, not in himself, because he is a mere mortal. But cursed is everyone who places his hope in humankind. - "Sermon 335b.5"
This is the combat we are challenged to, this the struggle with the flesh, this the struggle with the devil, this the struggle with the world. But let us be wary of confidence, because the one who instituted this contest does not watch his own champions, nor does he encourage us to rely on our own strength. Anyone relying on his own strength, you see, is relying, being clearly human, on the strength of a person; and accursed is everyone who rests his hope in humankind. - "Sermon 344.1"
We must find out from what source true perseverance, worthy of the name, is to be had. There are those who attribute it to the powers of human will, not those that people have from divine assistance, but from their own free will. But that is an arrogant error. It is the error of the rich about whom the psalm speaks: “a reproach to the rich, and contempt to the proud.” Glorying in their own false endurance, they wish “to confound the counsel of the poor person, but the Lord is his hope.” Since they are people and attribute so much to themselves, that is, to their human will, they do not tend to apply to themselves the words of Scripture: “Cursed is everyone who trusts in humankind.” - "On Patience 15.12"
It is said, “It is by his own fault that anyone deserts the faith, when he yields and consents to the temptation that is the cause of his desertion of the faith.” Who denies it? Because of this, perseverance in the faith is to be said to be a gift of God. For a person daily asks for this when he says, “Lead us not into temptation.” If he is heard, it is this that he receives. Thus, as he daily asks for perseverance, he assuredly places the hope of his perseverance not in himself but in God. I, however, am loath to exaggerate the case with my words, but I rather leave it to them to consider and see what it is of which they have persuaded themselves—“that by the preaching of predestination, more despair than exhortation is impressed on the hearers.” For this is to say that a person then despairs of his salvation when he has learned to place his hope not in himself but in God, although the prophet cries, “Cursed is one who has his hope in humankind.” - "Predestination of the Saints 2.46"
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Jeremiah 17:8 For he shall be as a tree planted by the waters, and [that] spreadeth out her roots by the river, and shall not see when heat cometh, but her leaf shall be green; and shall not be careful in the year of drought, neither shall cease from yielding fruit.
The happiness of the man that trusts in God; the end of the opposite character
He who puts confidence in man, shall be like the heath in a desert, a naked tree, a sorry shrub, the product of barren ground, useless and worthless. Those who trust to their own righteousness and strength, and think they can do without Christ, make flesh their arm, and their souls cannot prosper in graces or comforts. Those who make God their Hope, shall flourish like a tree always green, whose leaf does not wither. They shall be fixed in peace and satisfaction of mind; they shall not be anxious in a year of drought. Those who make God their Hope, have enough in him to make up the want of all creature-comforts. They shall not cease from yielding fruit in holiness and good works. The heart, the conscience of man, in his corrupt and villainy state, is deceitful above all things. It calls evil good, and good evil; and cries peace to those to whom it does not belong. Herein the heart is desperately wicked; it is deadly, it is desperate. The case is bad indeed, if the conscience, which should set right the errors of other faculties, is a leader in the delusion. We cannot know our own hearts, nor what they will do in an hour of temptation. Who can understand his errors? Much less can we know the hearts of others, or depend upon them. He that believes God’s testimony in this matter, and learns to watch his own heart, will find this is a correct, though a sad picture, and learns many lessons to direct his conduct. But much in our own hearts and in the hearts of others, will remain unknown. Yet whatever wickedness there is in the heart, God sees it. Men may be imposed upon, but God cannot be deceived. He that gets riches, and not by right, though he may make them his hope, never shall have joy of them. This shows what vexation it is to a worldly man at death, that he must leave his riches behind; but though the wealth will not follow to anther world, guilt will, and everlasting torment. The rich man takes pains to get an estate, and sits brooding upon it, but never has any satisfaction in it; by sinful courses it comes to nothing. Let us be wise in time; what we get, let us get it honestly; and what we have, use it charitably, that we may be wise for eternity.
Verses that belong to this explanation: 5-11
5Thus saith the LORD; Cursed [be] the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the LORD.6For he shall be like the heath in the desert, and shall not see when good cometh; but shall inhabit the parched places in the wilderness, [in] a salt land and not inhabited.7Blessed [is] the man that trusteth in the LORD, and whose hope the LORD is.8For he shall be as a tree planted by the waters, and [that] spreadeth out her roots by the river, and shall not see when heat cometh, but her leaf shall be green; and shall not be careful in the year of drought, neither shall cease from yielding fruit.9The heart [is] deceitful above all [things], and desperately wicked: who can know it?10I the LORD search the heart, [I] try the reins, even to give every man according to his ways, [and] according to the fruit of his doings.11[As] the partridge sitteth [on eggs], and hatcheth [them] not; [so] he that getteth riches, and not by right, shall leave them in the midst of his days, and at his end shall be a fool.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
For as it says in the psalm, “Those who sow in tears shall reap with shouts of joy,” so also in the gospel, those who sow in laughter, that is, because of joy, shall reap in tears. Long ago did the Creator set these things side by side: Christ, by not changing them but only giving them emphasis, has made them new. “Woe to you, when all people speak well of you.” That is what their ancestors used to do to the false prophets. No less does the Creator, by Isaiah, censure those who seek after the blessing and praise of people: “My people, those who call you blessed, lead you astray and upset the paths of your feet.” And in other terms he even forbids them to have any confidence in a person, and consequently not in human praise, as by Jeremiah, “Cursed is the one who trusts in humankind.” - "Against Marcion 4.16"
Author: Tertullian of Carthage Rank: Author AD: 220
It may be said both of the Jews and of the heretics that they put their hope in humankind, for the messiah whom they believe to be coming is clearly not the Son of God but a mere man. The person of the church, in contrast, who puts faith in the Lord, hears this: “Know that the Lord himself is God.” Because he trusts in the Lord, he will be compared with a tree and will be the one of whom the first psalm sings: “He is like a tree that is planted by flowing waters, bearing its fruit in season; and its leaf does not wither.” Being transplanted on (or by) the waters refers to the various graces of the Holy Spirit. And sending its roots into the water (or by the stream) means that one receives abundance from the Lord. But we can also say that it may be us who were transplanted from the aridity of Judea into the eternal grace of baptism. It goes on to say that he will not fear when the heat comes, meaning either a time of persecution or the day of judgment, and that his leaf will remain green (or that his branches will remain leafy), such that he should never fear aridity, for the grace of all the virtues will germinate. Thus, when a dry spell arrives, when the Lord of wrath commands the clouds not to send any rain on Israel, this person will not fear. And the following line, “nor will he cease to bear fruit,” can help explain the passage in the Gospel of Mark where the Lord comes to a fig tree and finds no fruit on it, since it was not yet the season, and then curses it that it would never bear fruit again. For anyone “who trusts in the Lord and whose trust is the Lord” will have no fear in a time of Judaic aridity, but he will always bear fruit who believes in him who died for us and will die no more, in him who said “I am the life.” - "Six Books on Jeremiah 3.73.2–5"
He said to him, “Yes, sir. The long duration of my illness makes me desire health. But, desire it as I may, I have no one.” Do not lose heart, my good fellow, because you “have no one.” You have God standing by you. One who is at once man and God under different aspects, for both must be confessed. The confession of the humanity without the confession of the divinity is unavailing, or rather earns a curse. For “cursed is one who puts his trust in humankind.” - "Sermon on the Paralytic 6"
Let no one deceive himself. Let none be misled. Only the Lord can grant mercy. Sins committed against him can be cancelled by him alone who bore our sins and suffered for us, by him whom God delivered up for our sins. People cannot be above God, nor can the servant by any indulgence of his own remit or condone the graver sort of crime committed against his Lord, for that would make the apostate liable to this further charge, he knows not the words of the prophet: “Cursed is the one who puts his hope in humankind.” It is our Lord we must pray to, it is our Lord we must win over by our penitence. For he has said he will deny the person who denies him, and he alone has received all power of judgment from his Father. - "The Lapsed 17"
No, I say that either before the law, or in the time of the Old Testament, they were freed from sins, not by their own power, because “cursed is everyone who has put his hope in humankind,” and without any doubt those are under this curse whom also the sacred psalm notifies, “who trust in their own strength,” nor by the old covenant that gives birth to bondage … but I say that they were freed by the blood of the Redeemer, who is the one Mediator of God and people, the Christ Jesus. - "Against Two Letters of the Pelagians 1.12"
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Jeremiah 17:9 The heart [is] deceitful above all [things], and desperately wicked: who can know it?
The happiness of the man that trusts in God; the end of the opposite character
He who puts confidence in man, shall be like the heath in a desert, a naked tree, a sorry shrub, the product of barren ground, useless and worthless. Those who trust to their own righteousness and strength, and think they can do without Christ, make flesh their arm, and their souls cannot prosper in graces or comforts. Those who make God their Hope, shall flourish like a tree always green, whose leaf does not wither. They shall be fixed in peace and satisfaction of mind; they shall not be anxious in a year of drought. Those who make God their Hope, have enough in him to make up the want of all creature-comforts. They shall not cease from yielding fruit in holiness and good works. The heart, the conscience of man, in his corrupt and villainy state, is deceitful above all things. It calls evil good, and good evil; and cries peace to those to whom it does not belong. Herein the heart is desperately wicked; it is deadly, it is desperate. The case is bad indeed, if the conscience, which should set right the errors of other faculties, is a leader in the delusion. We cannot know our own hearts, nor what they will do in an hour of temptation. Who can understand his errors? Much less can we know the hearts of others, or depend upon them. He that believes God’s testimony in this matter, and learns to watch his own heart, will find this is a correct, though a sad picture, and learns many lessons to direct his conduct. But much in our own hearts and in the hearts of others, will remain unknown. Yet whatever wickedness there is in the heart, God sees it. Men may be imposed upon, but God cannot be deceived. He that gets riches, and not by right, though he may make them his hope, never shall have joy of them. This shows what vexation it is to a worldly man at death, that he must leave his riches behind; but though the wealth will not follow to anther world, guilt will, and everlasting torment. The rich man takes pains to get an estate, and sits brooding upon it, but never has any satisfaction in it; by sinful courses it comes to nothing. Let us be wise in time; what we get, let us get it honestly; and what we have, use it charitably, that we may be wise for eternity.
Verses that belong to this explanation: 5-11
5Thus saith the LORD; Cursed [be] the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the LORD.6For he shall be like the heath in the desert, and shall not see when good cometh; but shall inhabit the parched places in the wilderness, [in] a salt land and not inhabited.7Blessed [is] the man that trusteth in the LORD, and whose hope the LORD is.8For he shall be as a tree planted by the waters, and [that] spreadeth out her roots by the river, and shall not see when heat cometh, but her leaf shall be green; and shall not be careful in the year of drought, neither shall cease from yielding fruit.9The heart [is] deceitful above all [things], and desperately wicked: who can know it?10I the LORD search the heart, [I] try the reins, even to give every man according to his ways, [and] according to the fruit of his doings.11[As] the partridge sitteth [on eggs], and hatcheth [them] not; [so] he that getteth riches, and not by right, shall leave them in the midst of his days, and at his end shall be a fool.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The Father, now that he has made him a little lower than the angels, will crown him with glory and honor and will put all things beneath his feet. Then those who pierced him will know who he is and will strike their breasts, tribe to tribe—because in fact they formerly failed to recognize him in the humility of human condition. “And he is man,” says Jeremiah, “and who shall know him?” Because also, Isaiah says, “His nativity, who shall tell of it?” - "Against Marcion 3.7"
Author: Tertullian of Carthage Rank: Author AD: 220
For it is of him that Isaiah writes: “A man of suffering and acquainted with the bearing of weakness.” Jeremiah writes: “He is man, and who has known him?” And Daniel writes: “On the clouds he came as the son of man.” The apostle Paul likewise says: “The man Christ Jesus is the one mediator between God and humankind.” - "On the Flesh of Christ 15"
Author: Tertullian of Carthage Rank: Author AD: 220
David also said in the forty-fourth psalm, “Your throne, O God, is forever and ever. The scepter of your kingdom is a scepter of uprightness. You have loved righteousness. You have hated wickedness. Therefore God, your God, has anointed you with the oil of gladness.” By this word he also shows his name, since (as I have shown above) he has called Christ from his anointing. Then, that he was also man, Jeremiah teaches, saying, “And he is a man, and who shall know him?” Also Isaiah: “And God shall send to them a man who shall save them, shall save them by judging.” - "Divine Institutes 4.13"
Author: Lucius Caecilius Firmianus Lactantius AD: 320
Symmacus translates this passage thus: “The heart of everyone is inscrutable. Yet, who is the man who can find it?” It is customary by our own good wish, therefore, but not according to objective knowledge, to use this passage to argue against the Jews that the man in question is the Lord and Savior, according to the dispensation of the assumed flesh, and that no one shall be able to know the mystery of his nativity, according to what is written: “Who will explain his generation?” except God alone, who probes the secrets and returns to each one according to his works. But it is better that we simply accept that no one knows the secrets of another’s thoughts except God alone, for it says above, “Accursed is the person who trusts in humankind” and, “Blessed is the one who trusts in the Lord.” Hence, lest we think ourselves to be sure of human judgment, the psalmist implies that almost every heart is perverse, saying, “Cleanse me from hidden thoughts, O Lord, and spare your servant from foreigners,” without doubt meaning foreign thoughts. Also in Genesis, it is written, “God saw how great human malice was on the earth and that every thought of the human heart was intent on evil continuously”; and again, “The senses and the thoughts of a person’s heart are prone to evil from his adolescence.” Through these texts, we learn that God alone knows a person’s thoughts. Yet, if it is said of the Savior that “Jesus saw what they were thinking,” and if no one is able to see one’s thoughts except God alone, then Christ is God, “who examines hearts and probes the mind and gives to each one according to his works.” - "Six Books on Jeremiah 3.74.2–5"
For this reason it is said, “Who shall declare his generation?” since “he is man, and who shall recognize him?” But one to whom the Father who is in heaven has revealed him knows him, so that he understands that he who “was not born either by the will of the flesh or by the will of man” is the Son of man, that is, Christ, the Son of the living God. For I have shown from the Scriptures that no one of the children of Adam is as to everything, and absolutely, called God or named Lord. But that he is himself in his own right, beyond all people who ever lived, God, and Lord, and King eternal and the incarnate Word, proclaimed by all the prophets, the apostles and by the Spirit, may be seen by all who have attained to even a small portion of the truth. Now, the Scriptures would not have testified these things of him, if, like others, he had been a mere man. But that he had, beyond all others, in himself that pre-eminent birth that is from the most high Father, and also experienced that pre-eminent generation that is from the Virgin, the divine Scriptures do in both respects testify of him. - "Against Heresies 3.19.2"
How can they declare the Savior a mere man, conceived of a man’s seed? How will he “not be known,” as Jeremiah says of him, “he is man, but who shall know him?” For the prophet, describing him, said, “Who shall know him?” But if he meant a mere man, surely his father would know him, and his mother, his relatives and neighbors, those who lived with him and his fellow townspeople. But that which came to birth is born of Mary, while the divine Word came from above. He was truly begotten not in time and without a beginning, not of a man’s seed but of the Father on high. But in the last days he consented to enter a virgin’s womb and fashion his flesh from her, patterned after himself. This is why Jeremiah says, “And he is man, but who shall know him?” He came from above as God, the only-begotten, divine Word. - "Panarion 30.20.5–7"
His manhood was much more plainly and readily recognized by strangers, who, indeed, were not wrong in believing him to be man, but they did not understand his being God as well as man. Hence Jeremiah says, “He is man, and who shall know him?” He is a man, for it is made manifest that he is a brother. And who shall know him? For it is concealed that he is a husband [to the church]. This must suffice as a defense of our father Abraham against Faustus’s imprudence and ignorance and malice. - "Reply to Faustus the Manichaean 22.40"
The inquirer, then, might say that the prophet says only that Christ is God, without any reference to his human nature. Yet, in our apostolic doctrine, Christ is not only God in whom we may safely trust but also the mediator between God and humankind—the man Jesus. The prophet explains this in the words in which he seems to check himself, and to supply the omission: “The heart,” he says “is inscrutable above all things, and he is man, and who shall know him?” He is man in order that, in the form of a servant, he might heal the hard in heart and that they might acknowledge as God him who became man for their sakes, that their trust might be not in humankind, but in God—man. - "Reply to Faustus the Manichaean 13.8"
The apostle says, “For God, sending his own Son in the likeness of sinful flesh, and for sin condemned sin in the flesh, that the righteousness of the law might be fulfilled in us.” He does not say “in the likeness of flesh,” for Christ took on himself the reality, not the likeness, of flesh. Nor does he say in the likeness of sin, for he did not sin but was made sin for us. Yet he came “in the likeness of sinful flesh.” That is, he took on him the likeness of sinful flesh, the likeness, because it is written, “He is man, and who shall know him?” He was man in the flesh, according to his human nature that he might be recognized, but in power he was above humanity, that he might not be recognized, so he has our flesh but has not the failings of this flesh. - "Concerning Repentance 1.3.12"
Author: Ambrosius von Mailand Rank: Bishop AD: 397
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Jeremiah 17:10 I the LORD search the heart, [I] try the reins, even to give every man according to his ways, [and] according to the fruit of his doings.
The happiness of the man that trusts in God; the end of the opposite character
He who puts confidence in man, shall be like the heath in a desert, a naked tree, a sorry shrub, the product of barren ground, useless and worthless. Those who trust to their own righteousness and strength, and think they can do without Christ, make flesh their arm, and their souls cannot prosper in graces or comforts. Those who make God their Hope, shall flourish like a tree always green, whose leaf does not wither. They shall be fixed in peace and satisfaction of mind; they shall not be anxious in a year of drought. Those who make God their Hope, have enough in him to make up the want of all creature-comforts. They shall not cease from yielding fruit in holiness and good works. The heart, the conscience of man, in his corrupt and villainy state, is deceitful above all things. It calls evil good, and good evil; and cries peace to those to whom it does not belong. Herein the heart is desperately wicked; it is deadly, it is desperate. The case is bad indeed, if the conscience, which should set right the errors of other faculties, is a leader in the delusion. We cannot know our own hearts, nor what they will do in an hour of temptation. Who can understand his errors? Much less can we know the hearts of others, or depend upon them. He that believes God’s testimony in this matter, and learns to watch his own heart, will find this is a correct, though a sad picture, and learns many lessons to direct his conduct. But much in our own hearts and in the hearts of others, will remain unknown. Yet whatever wickedness there is in the heart, God sees it. Men may be imposed upon, but God cannot be deceived. He that gets riches, and not by right, though he may make them his hope, never shall have joy of them. This shows what vexation it is to a worldly man at death, that he must leave his riches behind; but though the wealth will not follow to anther world, guilt will, and everlasting torment. The rich man takes pains to get an estate, and sits brooding upon it, but never has any satisfaction in it; by sinful courses it comes to nothing. Let us be wise in time; what we get, let us get it honestly; and what we have, use it charitably, that we may be wise for eternity.
Verses that belong to this explanation: 5-11
5Thus saith the LORD; Cursed [be] the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the LORD.6For he shall be like the heath in the desert, and shall not see when good cometh; but shall inhabit the parched places in the wilderness, [in] a salt land and not inhabited.7Blessed [is] the man that trusteth in the LORD, and whose hope the LORD is.8For he shall be as a tree planted by the waters, and [that] spreadeth out her roots by the river, and shall not see when heat cometh, but her leaf shall be green; and shall not be careful in the year of drought, neither shall cease from yielding fruit.9The heart [is] deceitful above all [things], and desperately wicked: who can know it?10I the LORD search the heart, [I] try the reins, even to give every man according to his ways, [and] according to the fruit of his doings.11[As] the partridge sitteth [on eggs], and hatcheth [them] not; [so] he that getteth riches, and not by right, shall leave them in the midst of his days, and at his end shall be a fool.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The Pharisees, by justifying themselves before people, were placing in people their hope of reward. His rebuke to them had the same bearing as that of the prophet Jeremiah, “Cursed is the one who trusts in humankind.” He says next, “But God knows your hearts.” This was a reference to the power of that God who declared himself a shining light, “searching the hearts and the seats of emotions.” If he turns with hostility toward their pride, “what is exalted among people is an abomination in the sight of God,” he sets Isaiah in front of their eyes, “For the LORD of hosts has a day against all that is proud and lofty, against all that is lifted up and high.” - "Against Marcion 4.33"
Author: Tertullian of Carthage Rank: Author AD: 220
God has promised that Christ will be a light and has declared that he himself is a lantern, searching the hearts and seats of affections. - "Against Marcion 5.7"
Author: Tertullian of Carthage Rank: Author AD: 220
That it belongs to God alone to know people’s secrets, hear what the prophet says: “You alone know the heart,” and again, “God examines the heart and the seat of emotions,” and Jeremiah, too, says, “The heart is inscrutable above all things, and he is man, and who shall know him?” and, “People shall look on the face but God on the heart.” - "Homilies on the Gospel of Matthew 29.2"
God searches our heart and perceives that it is there where our treasure is, that is, in heaven.… He alone perceives what in our inward conscience each of us thinks and delights in. Delight is the end of care because our whole goal in life is to reach what we think and care about most and attain it. God, who searches the heart, therefore sees our cares.… And when he finds that our cares incline neither to the lust of the flesh, nor to the lust of the eyes, nor to the pride of life … but to the joys of things eternal, which are spoiled by no change, he provides direction for the righteous. - "Expositions of the Psalms 7.9"
For such things as these serve for exercise and trial, so that, having proved ourselves zealous and chosen servants of Christ,we may be fellow heirs with the saints. For thus Job: “The whole world is a place of trial to people on the earth.” Nevertheless, they are proved in this world by afflictions, labors and sorrows, to the end that each one may receive of God such reward as is appropriate for him, as he said by the prophet, “I am the LORD who tries the hearts and searches the reins, to give to everyone according to his ways.” - "Festal Letters 13.1"
Author: Athanasius the Apostolic Rank: Pope AD: 373
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Jeremiah 17:11 [As] the partridge sitteth [on eggs], and hatcheth [them] not; [so] he that getteth riches, and not by right, shall leave them in the midst of his days, and at his end shall be a fool.
The happiness of the man that trusts in God; the end of the opposite character
He who puts confidence in man, shall be like the heath in a desert, a naked tree, a sorry shrub, the product of barren ground, useless and worthless. Those who trust to their own righteousness and strength, and think they can do without Christ, make flesh their arm, and their souls cannot prosper in graces or comforts. Those who make God their Hope, shall flourish like a tree always green, whose leaf does not wither. They shall be fixed in peace and satisfaction of mind; they shall not be anxious in a year of drought. Those who make God their Hope, have enough in him to make up the want of all creature-comforts. They shall not cease from yielding fruit in holiness and good works. The heart, the conscience of man, in his corrupt and villainy state, is deceitful above all things. It calls evil good, and good evil; and cries peace to those to whom it does not belong. Herein the heart is desperately wicked; it is deadly, it is desperate. The case is bad indeed, if the conscience, which should set right the errors of other faculties, is a leader in the delusion. We cannot know our own hearts, nor what they will do in an hour of temptation. Who can understand his errors? Much less can we know the hearts of others, or depend upon them. He that believes God’s testimony in this matter, and learns to watch his own heart, will find this is a correct, though a sad picture, and learns many lessons to direct his conduct. But much in our own hearts and in the hearts of others, will remain unknown. Yet whatever wickedness there is in the heart, God sees it. Men may be imposed upon, but God cannot be deceived. He that gets riches, and not by right, though he may make them his hope, never shall have joy of them. This shows what vexation it is to a worldly man at death, that he must leave his riches behind; but though the wealth will not follow to anther world, guilt will, and everlasting torment. The rich man takes pains to get an estate, and sits brooding upon it, but never has any satisfaction in it; by sinful courses it comes to nothing. Let us be wise in time; what we get, let us get it honestly; and what we have, use it charitably, that we may be wise for eternity.
Verses that belong to this explanation: 5-11
5Thus saith the LORD; Cursed [be] the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the LORD.6For he shall be like the heath in the desert, and shall not see when good cometh; but shall inhabit the parched places in the wilderness, [in] a salt land and not inhabited.7Blessed [is] the man that trusteth in the LORD, and whose hope the LORD is.8For he shall be as a tree planted by the waters, and [that] spreadeth out her roots by the river, and shall not see when heat cometh, but her leaf shall be green; and shall not be careful in the year of drought, neither shall cease from yielding fruit.9The heart [is] deceitful above all [things], and desperately wicked: who can know it?10I the LORD search the heart, [I] try the reins, even to give every man according to his ways, [and] according to the fruit of his doings.11[As] the partridge sitteth [on eggs], and hatcheth [them] not; [so] he that getteth riches, and not by right, shall leave them in the midst of his days, and at his end shall be a fool.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Jeremiah 17:12 A glorious high throne from the beginning [is] the place of our sanctuary.
The malice of the prophet’s enemies
The prophet acknowledges the favor of God in setting up religion. There is fullness of comfort in God, overflowing, ever-flowing fullness, like a fountain. It is always fresh and clear, like spring-water, while the pleasures of sin are puddle-waters. He prays to God for healing, saving mercy. He appeals to God concerning his faithful discharge of the office to which he was called. He humbly begs that God would own and protect him in the work to which he had plainly called him. Whatever wounds or diseases we find to be in our hearts and consciences, let us apply to the Lord to heal us, to save us, that our souls may praise his name. His hands can bind up the troubled conscience, and heal the broken heart; he can cure the worst diseases of our nature.
Verses that belong to this explanation: 12-18
12A glorious high throne from the beginning [is] the place of our sanctuary.13O LORD, the hope of Israel, all that forsake thee shall be ashamed, [and] they that depart from me shall be written in the earth, because they have forsaken the LORD, the fountain of living waters.14Heal me, O LORD, and I shall be healed; save me, and I shall be saved: for thou [art] my praise.15Behold, they say unto me, Where [is] the word of the LORD? let it come now.16As for me, I have not hastened from [being] a pastor to follow thee: neither have I desired the woeful day; thou knowest: that which came out of my lips was [right] before thee.17Be not a terror unto me: thou [art] my hope in the day of evil.18Let them be confounded that persecute me, but let not me be confounded: let them be dismayed, but let not me be dismayed: bring upon them the day of evil, and destroy them with double destruction.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
He has taken away from the ungodly the Holy Spirit and the prophetic rain and has replenished his church with spiritual grace, as the “river of Egypt in the time of firstfruits,” and has advanced the same as a house on a hill or as a high mountain, as a mountain fruitful for milk and fatness, where God is pleased to dwell. “For the Lord will dwell there to the end.” And he says in Jeremiah: “A glorious throne set on high from the beginning is the place of our sanctuary.” And he says in Isaiah: “And it shall come to pass in the last days that the mountain of the Lord shall be glorious, and the house of the Lord shall be on the top of the mountains and shall be exalted above the hills.” - "Constitutions of the Holy Apostles 6.2.5"
“The glorious throne, exalted from the beginning, is the place of our sanctuary.” Again the prophet denounces the wicked who put their hope in their riches. He exhorts them to think about the household of God, he who sits in the sacred place in the Jerusalem temple, the throne of his glory, and from there God penetrates and tests everything around him. Thus, the prophet says, “Let them know that Babylon and all the glorious kings seated on its throne were exalted and raised there by God, who dwells in our sanctuary.” Therefore, kings do not have reason to hope in their own strength, and no one should be afraid of princes, because their treasures will be taken away by the judgment of truth. For the oppression of the oppressed, oppressors will perish as the result of their own oppressive actions. - "Commentary on Jeremiah 17.12"
As if anticipating that the inquirer would ask next by what plain mark a young disciple, not yet able to distinguish the truth among so many errors, might find the true church of Christ, since the clear fulfillment of so many predictions compelled him to believe in Christ, the prophet answers this question in what follows and teaches that the church of Christ, which he describes prophetically, is conspicuously visible. His words are, “A glorious high throne is our sanctuary.” This glorious throne is the church, of which the apostle says, “The temple of God is holy, which temple you are.” - "Reply to Faustus the Manichaean 13.13"
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Jeremiah 17:13 O LORD, the hope of Israel, all that forsake thee shall be ashamed, [and] they that depart from me shall be written in the earth, because they have forsaken the LORD, the fountain of living waters.
The malice of the prophet’s enemies
The prophet acknowledges the favor of God in setting up religion. There is fullness of comfort in God, overflowing, ever-flowing fullness, like a fountain. It is always fresh and clear, like spring-water, while the pleasures of sin are puddle-waters. He prays to God for healing, saving mercy. He appeals to God concerning his faithful discharge of the office to which he was called. He humbly begs that God would own and protect him in the work to which he had plainly called him. Whatever wounds or diseases we find to be in our hearts and consciences, let us apply to the Lord to heal us, to save us, that our souls may praise his name. His hands can bind up the troubled conscience, and heal the broken heart; he can cure the worst diseases of our nature.
Verses that belong to this explanation: 12-18
12A glorious high throne from the beginning [is] the place of our sanctuary.13O LORD, the hope of Israel, all that forsake thee shall be ashamed, [and] they that depart from me shall be written in the earth, because they have forsaken the LORD, the fountain of living waters.14Heal me, O LORD, and I shall be healed; save me, and I shall be saved: for thou [art] my praise.15Behold, they say unto me, Where [is] the word of the LORD? let it come now.16As for me, I have not hastened from [being] a pastor to follow thee: neither have I desired the woeful day; thou knowest: that which came out of my lips was [right] before thee.17Be not a terror unto me: thou [art] my hope in the day of evil.18Let them be confounded that persecute me, but let not me be confounded: let them be dismayed, but let not me be dismayed: bring upon them the day of evil, and destroy them with double destruction.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
And again when all their efforts are exhausted and they have failed to deceive us, they must “be confounded and be ashamed” at the failure of their efforts, “who seek our souls to destroy them. Let them be covered with shame and confusion who desire evil against us.” Jeremiah also says, “Let them be confounded, and let not me be confounded; let them be afraid, and let not me be afraid; bring on them the fury of your wrath, and with a double destruction destroy them.” - "Conference 1.7.21"
We must therefore not doubt that at the time when he was chosen by Christ and obtained a place in the apostolate, the name of Judas was written in the book of the living, and then he heard as well as the rest the words, “Rejoice not because the devils are subject to you, but rejoice because your names are written in heaven.” But because he was corrupted by the plague of covetousness and had his name struck out from that heavenly list, it is appropriately said of him and of people like him by the prophet: “O Lord, let all those who forsake you be confounded. Let them who depart from you be written in the earth, because they have forsaken the Lord, the vein of living waters.” And elsewhere, “They shall not be in the counsel of my people, nor shall they be written in the writing of the house of Israel, neither shall they enter into the land of Israel.” - "Conference 2.17.25"
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Jeremiah 17:14 Heal me, O LORD, and I shall be healed; save me, and I shall be saved: for thou [art] my praise.
The malice of the prophet’s enemies
The prophet acknowledges the favor of God in setting up religion. There is fullness of comfort in God, overflowing, ever-flowing fullness, like a fountain. It is always fresh and clear, like spring-water, while the pleasures of sin are puddle-waters. He prays to God for healing, saving mercy. He appeals to God concerning his faithful discharge of the office to which he was called. He humbly begs that God would own and protect him in the work to which he had plainly called him. Whatever wounds or diseases we find to be in our hearts and consciences, let us apply to the Lord to heal us, to save us, that our souls may praise his name. His hands can bind up the troubled conscience, and heal the broken heart; he can cure the worst diseases of our nature.
Verses that belong to this explanation: 12-18
12A glorious high throne from the beginning [is] the place of our sanctuary.13O LORD, the hope of Israel, all that forsake thee shall be ashamed, [and] they that depart from me shall be written in the earth, because they have forsaken the LORD, the fountain of living waters.14Heal me, O LORD, and I shall be healed; save me, and I shall be saved: for thou [art] my praise.15Behold, they say unto me, Where [is] the word of the LORD? let it come now.16As for me, I have not hastened from [being] a pastor to follow thee: neither have I desired the woeful day; thou knowest: that which came out of my lips was [right] before thee.17Be not a terror unto me: thou [art] my hope in the day of evil.18Let them be confounded that persecute me, but let not me be confounded: let them be dismayed, but let not me be dismayed: bring upon them the day of evil, and destroy them with double destruction.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
He says to him who alone is the true physician, “Heal me, O Lord, and I shall be healed. Save me, and I shall be saved. You are my praise and my hope.” - "Against the Pelagians 2.27"
So, the reason that we, being bad, have a good Father is in order that we may not always remain bad. No bad person can make a good one. If no bad person can make a good one, how can a bad person make himself good? The only one who can make a good person out of a bad one is the one who is always good. “Heal me, Lord,” he says, “and I shall be healed; save me, and I shall be saved.” - "Sermon 61.2"
No evil person does good. And if no evil person does good, how could an evil person make himself good? He who is eternally good can make an evil person good. “Heal me, O Lord, and I shall be healed: save me, and I shall be saved.” - "Sermon 61.2"
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Jeremiah 17:15 Behold, they say unto me, Where [is] the word of the LORD? let it come now.
The malice of the prophet’s enemies
The prophet acknowledges the favor of God in setting up religion. There is fullness of comfort in God, overflowing, ever-flowing fullness, like a fountain. It is always fresh and clear, like spring-water, while the pleasures of sin are puddle-waters. He prays to God for healing, saving mercy. He appeals to God concerning his faithful discharge of the office to which he was called. He humbly begs that God would own and protect him in the work to which he had plainly called him. Whatever wounds or diseases we find to be in our hearts and consciences, let us apply to the Lord to heal us, to save us, that our souls may praise his name. His hands can bind up the troubled conscience, and heal the broken heart; he can cure the worst diseases of our nature.
Verses that belong to this explanation: 12-18
12A glorious high throne from the beginning [is] the place of our sanctuary.13O LORD, the hope of Israel, all that forsake thee shall be ashamed, [and] they that depart from me shall be written in the earth, because they have forsaken the LORD, the fountain of living waters.14Heal me, O LORD, and I shall be healed; save me, and I shall be saved: for thou [art] my praise.15Behold, they say unto me, Where [is] the word of the LORD? let it come now.16As for me, I have not hastened from [being] a pastor to follow thee: neither have I desired the woeful day; thou knowest: that which came out of my lips was [right] before thee.17Be not a terror unto me: thou [art] my hope in the day of evil.18Let them be confounded that persecute me, but let not me be confounded: let them be dismayed, but let not me be dismayed: bring upon them the day of evil, and destroy them with double destruction.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Jeremiah 17:16 As for me, I have not hastened from [being] a pastor to follow thee: neither have I desired the woeful day; thou knowest: that which came out of my lips was [right] before thee.
The malice of the prophet’s enemies
The prophet acknowledges the favor of God in setting up religion. There is fullness of comfort in God, overflowing, ever-flowing fullness, like a fountain. It is always fresh and clear, like spring-water, while the pleasures of sin are puddle-waters. He prays to God for healing, saving mercy. He appeals to God concerning his faithful discharge of the office to which he was called. He humbly begs that God would own and protect him in the work to which he had plainly called him. Whatever wounds or diseases we find to be in our hearts and consciences, let us apply to the Lord to heal us, to save us, that our souls may praise his name. His hands can bind up the troubled conscience, and heal the broken heart; he can cure the worst diseases of our nature.
Verses that belong to this explanation: 12-18
12A glorious high throne from the beginning [is] the place of our sanctuary.13O LORD, the hope of Israel, all that forsake thee shall be ashamed, [and] they that depart from me shall be written in the earth, because they have forsaken the LORD, the fountain of living waters.14Heal me, O LORD, and I shall be healed; save me, and I shall be saved: for thou [art] my praise.15Behold, they say unto me, Where [is] the word of the LORD? let it come now.16As for me, I have not hastened from [being] a pastor to follow thee: neither have I desired the woeful day; thou knowest: that which came out of my lips was [right] before thee.17Be not a terror unto me: thou [art] my hope in the day of evil.18Let them be confounded that persecute me, but let not me be confounded: let them be dismayed, but let not me be dismayed: bring upon them the day of evil, and destroy them with double destruction.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
For it is but little for a monk to have once made his renunciation, that is, in the early days of his conversion to have disregarded the present world, unless he continues to renounce it daily. For to the very end of this life we must with the prophet say this: “And I have not desired the day of man, you know it well.” Wherefore also the Lord says in the Gospel: “If anyone will come after me, let him deny himself and take up his cross daily and follow me.” - "Conference 3.24.2"
Let us give thanks to God, and let us ask him in his good will to be our shield and crown, that we may never depart from him and that we may follow him and declare with Jeremiah, “I was not weary of following you.” To him be glory forever and ever. Amen. - "Homilies on the Psalms 2 (Ps 5)"
The Lord has indeed made every day—not only has made but also continues to make. I mean, he makes every day as follows: he makes his sun rise on the good and the bad and sends rain on the just and the unjust. So we are not to imagine that this ordinary kind of day, which is common to good and bad alike, is meant in this place, where we heard, “This is the day that the Lord has made.” What particular sort of day can it be when it says, “Let us exult and be joyful in it”? What sort, but a good one? What sort, but a very choice, lovable, desirable one, the sort about which Jeremiah said, “And I have not yearned for the day of men, you know it well”? - "Sermon 229b.2"
I dearly love those priests and deacons who, once they have finished a duty, do not allow themselves to remain away any longer. As the prophet says, “I am not weary following after you.” Who can be weary following Jesus, for he says, “Come to me, all you who labor and are burdened, and I will give you rest.” Let us, then, always follow Jesus and never falter, for if we follow him, we never fail, because he gives his strength to his followers. The nearer you are to this strength, the stronger you will be. Sometimes, while we follow him, our adversaries say to us, “Where is the word of the Lord? Let it come.” Let us not grow weary of following him, and let us not be turned aside when confronted by a crafty question. It was said to the prophet when he was being sent to prison and cast into a pit of mire, “Where is the word of the Lord? Let it come.” But he followed it the more and therefore reached the goal and received the crown, because he was not weary following Jesus. “There is no weariness in Jacob, nor will sorrow be seen in Israel.” - "Letter 30"
Author: Ambrosius von Mailand Rank: Bishop AD: 397
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Jeremiah 17:17 Be not a terror unto me: thou [art] my hope in the day of evil.
The malice of the prophet’s enemies
The prophet acknowledges the favor of God in setting up religion. There is fullness of comfort in God, overflowing, ever-flowing fullness, like a fountain. It is always fresh and clear, like spring-water, while the pleasures of sin are puddle-waters. He prays to God for healing, saving mercy. He appeals to God concerning his faithful discharge of the office to which he was called. He humbly begs that God would own and protect him in the work to which he had plainly called him. Whatever wounds or diseases we find to be in our hearts and consciences, let us apply to the Lord to heal us, to save us, that our souls may praise his name. His hands can bind up the troubled conscience, and heal the broken heart; he can cure the worst diseases of our nature.
Verses that belong to this explanation: 12-18
12A glorious high throne from the beginning [is] the place of our sanctuary.13O LORD, the hope of Israel, all that forsake thee shall be ashamed, [and] they that depart from me shall be written in the earth, because they have forsaken the LORD, the fountain of living waters.14Heal me, O LORD, and I shall be healed; save me, and I shall be saved: for thou [art] my praise.15Behold, they say unto me, Where [is] the word of the LORD? let it come now.16As for me, I have not hastened from [being] a pastor to follow thee: neither have I desired the woeful day; thou knowest: that which came out of my lips was [right] before thee.17Be not a terror unto me: thou [art] my hope in the day of evil.18Let them be confounded that persecute me, but let not me be confounded: let them be dismayed, but let not me be dismayed: bring upon them the day of evil, and destroy them with double destruction.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Jeremiah 17:18 Let them be confounded that persecute me, but let not me be confounded: let them be dismayed, but let not me be dismayed: bring upon them the day of evil, and destroy them with double destruction.
The malice of the prophet’s enemies
The prophet acknowledges the favor of God in setting up religion. There is fullness of comfort in God, overflowing, ever-flowing fullness, like a fountain. It is always fresh and clear, like spring-water, while the pleasures of sin are puddle-waters. He prays to God for healing, saving mercy. He appeals to God concerning his faithful discharge of the office to which he was called. He humbly begs that God would own and protect him in the work to which he had plainly called him. Whatever wounds or diseases we find to be in our hearts and consciences, let us apply to the Lord to heal us, to save us, that our souls may praise his name. His hands can bind up the troubled conscience, and heal the broken heart; he can cure the worst diseases of our nature.
Verses that belong to this explanation: 12-18
12A glorious high throne from the beginning [is] the place of our sanctuary.13O LORD, the hope of Israel, all that forsake thee shall be ashamed, [and] they that depart from me shall be written in the earth, because they have forsaken the LORD, the fountain of living waters.14Heal me, O LORD, and I shall be healed; save me, and I shall be saved: for thou [art] my praise.15Behold, they say unto me, Where [is] the word of the LORD? let it come now.16As for me, I have not hastened from [being] a pastor to follow thee: neither have I desired the woeful day; thou knowest: that which came out of my lips was [right] before thee.17Be not a terror unto me: thou [art] my hope in the day of evil.18Let them be confounded that persecute me, but let not me be confounded: let them be dismayed, but let not me be dismayed: bring upon them the day of evil, and destroy them with double destruction.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Jeremiah 17:19 Thus said the LORD unto me; Go and stand in the gate of the children of the people, whereby the kings of Judah come in, and by the which they go out, and in all the gates of Jerusalem;
The observance of the Sabbath
The prophet was to lay before the rulers and the people of Judah, the command to keep holy the Sabbath day. Let them strictly observe the fourth command. If they obeyed this word, their prosperity should be restored. It is a day of rest, and must not be made a day of labor, unless in cases of necessity. Take heed, watch against the profanation of the Sabbath. Let not the soul be burdened with the cares of this world on Sabbath days. The streams of religion run deep or shallow, according as the banks of the Sabbath are kept up or neglected. The degree of strictness with which this ordinance is observed, or the neglect shown towards it, is a good test to find the state of spiritual religion in any land. Let all, by their own example, by attention to their families, strive to check this evil, that national prosperity may be preserved, and, above all, that souls may be saved.
Verses that belong to this explanation: 19-27
19Thus said the LORD unto me; Go and stand in the gate of the children of the people, whereby the kings of Judah come in, and by the which they go out, and in all the gates of Jerusalem;20And say unto them, Hear ye the word of the LORD, ye kings of Judah, and all Judah, and all the inhabitants of Jerusalem, that enter in by these gates:21Thus saith the LORD; Take heed to yourselves, and bear no burden on the sabbath day, nor bring [it] in by the gates of Jerusalem;22Neither carry forth a burden out of your houses on the sabbath day, neither do ye any work, but hallow ye the sabbath day, as I commanded your fathers.23But they obeyed not, neither inclined their ear, but made their neck stiff, that they might not hear, nor receive instruction.24And it shall come to pass, if ye diligently hearken unto me, saith the LORD, to bring in no burden through the gates of this city on the sabbath day, but hallow the sabbath day, to do no work therein;25Then shall there enter into the gates of this city kings and princes sitting upon the throne of David, riding in chariots and on horses, they, and their princes, the men of Judah, and the inhabitants of Jerusalem: and this city shall remain for ever.26And they shall come from the cities of Judah, and from the places about Jerusalem, and from the land of Benjamin, and from the plain, and from the mountains, and from the south, bringing burnt offerings, and sacrifices, and meat offerings, and incense, and bringing sacrifices of praise, unto the house of the LORD.27But if ye will not hearken unto me to hallow the sabbath day, and not to bear a burden, even entering in at the gates of Jerusalem on the sabbath day; then will I kindle a fire in the gates thereof, and it shall devour the palaces of Jerusalem, and it shall not be quenched.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Jeremiah 17:20 And say unto them, Hear ye the word of the LORD, ye kings of Judah, and all Judah, and all the inhabitants of Jerusalem, that enter in by these gates:
The observance of the Sabbath
The prophet was to lay before the rulers and the people of Judah, the command to keep holy the Sabbath day. Let them strictly observe the fourth command. If they obeyed this word, their prosperity should be restored. It is a day of rest, and must not be made a day of labor, unless in cases of necessity. Take heed, watch against the profanation of the Sabbath. Let not the soul be burdened with the cares of this world on Sabbath days. The streams of religion run deep or shallow, according as the banks of the Sabbath are kept up or neglected. The degree of strictness with which this ordinance is observed, or the neglect shown towards it, is a good test to find the state of spiritual religion in any land. Let all, by their own example, by attention to their families, strive to check this evil, that national prosperity may be preserved, and, above all, that souls may be saved.
Verses that belong to this explanation: 19-27
19Thus said the LORD unto me; Go and stand in the gate of the children of the people, whereby the kings of Judah come in, and by the which they go out, and in all the gates of Jerusalem;20And say unto them, Hear ye the word of the LORD, ye kings of Judah, and all Judah, and all the inhabitants of Jerusalem, that enter in by these gates:21Thus saith the LORD; Take heed to yourselves, and bear no burden on the sabbath day, nor bring [it] in by the gates of Jerusalem;22Neither carry forth a burden out of your houses on the sabbath day, neither do ye any work, but hallow ye the sabbath day, as I commanded your fathers.23But they obeyed not, neither inclined their ear, but made their neck stiff, that they might not hear, nor receive instruction.24And it shall come to pass, if ye diligently hearken unto me, saith the LORD, to bring in no burden through the gates of this city on the sabbath day, but hallow the sabbath day, to do no work therein;25Then shall there enter into the gates of this city kings and princes sitting upon the throne of David, riding in chariots and on horses, they, and their princes, the men of Judah, and the inhabitants of Jerusalem: and this city shall remain for ever.26And they shall come from the cities of Judah, and from the places about Jerusalem, and from the land of Benjamin, and from the plain, and from the mountains, and from the south, bringing burnt offerings, and sacrifices, and meat offerings, and incense, and bringing sacrifices of praise, unto the house of the LORD.27But if ye will not hearken unto me to hallow the sabbath day, and not to bear a burden, even entering in at the gates of Jerusalem on the sabbath day; then will I kindle a fire in the gates thereof, and it shall devour the palaces of Jerusalem, and it shall not be quenched.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Jeremiah 17:21 Thus saith the LORD; Take heed to yourselves, and bear no burden on the sabbath day, nor bring [it] in by the gates of Jerusalem;
The observance of the Sabbath
The prophet was to lay before the rulers and the people of Judah, the command to keep holy the Sabbath day. Let them strictly observe the fourth command. If they obeyed this word, their prosperity should be restored. It is a day of rest, and must not be made a day of labor, unless in cases of necessity. Take heed, watch against the profanation of the Sabbath. Let not the soul be burdened with the cares of this world on Sabbath days. The streams of religion run deep or shallow, according as the banks of the Sabbath are kept up or neglected. The degree of strictness with which this ordinance is observed, or the neglect shown towards it, is a good test to find the state of spiritual religion in any land. Let all, by their own example, by attention to their families, strive to check this evil, that national prosperity may be preserved, and, above all, that souls may be saved.
Verses that belong to this explanation: 19-27
19Thus said the LORD unto me; Go and stand in the gate of the children of the people, whereby the kings of Judah come in, and by the which they go out, and in all the gates of Jerusalem;20And say unto them, Hear ye the word of the LORD, ye kings of Judah, and all Judah, and all the inhabitants of Jerusalem, that enter in by these gates:21Thus saith the LORD; Take heed to yourselves, and bear no burden on the sabbath day, nor bring [it] in by the gates of Jerusalem;22Neither carry forth a burden out of your houses on the sabbath day, neither do ye any work, but hallow ye the sabbath day, as I commanded your fathers.23But they obeyed not, neither inclined their ear, but made their neck stiff, that they might not hear, nor receive instruction.24And it shall come to pass, if ye diligently hearken unto me, saith the LORD, to bring in no burden through the gates of this city on the sabbath day, but hallow the sabbath day, to do no work therein;25Then shall there enter into the gates of this city kings and princes sitting upon the throne of David, riding in chariots and on horses, they, and their princes, the men of Judah, and the inhabitants of Jerusalem: and this city shall remain for ever.26And they shall come from the cities of Judah, and from the places about Jerusalem, and from the land of Benjamin, and from the plain, and from the mountains, and from the south, bringing burnt offerings, and sacrifices, and meat offerings, and incense, and bringing sacrifices of praise, unto the house of the LORD.27But if ye will not hearken unto me to hallow the sabbath day, and not to bear a burden, even entering in at the gates of Jerusalem on the sabbath day; then will I kindle a fire in the gates thereof, and it shall devour the palaces of Jerusalem, and it shall not be quenched.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Jeremiah 17:22 Neither carry forth a burden out of your houses on the sabbath day, neither do ye any work, but hallow ye the sabbath day, as I commanded your fathers.
The observance of the Sabbath
The prophet was to lay before the rulers and the people of Judah, the command to keep holy the Sabbath day. Let them strictly observe the fourth command. If they obeyed this word, their prosperity should be restored. It is a day of rest, and must not be made a day of labor, unless in cases of necessity. Take heed, watch against the profanation of the Sabbath. Let not the soul be burdened with the cares of this world on Sabbath days. The streams of religion run deep or shallow, according as the banks of the Sabbath are kept up or neglected. The degree of strictness with which this ordinance is observed, or the neglect shown towards it, is a good test to find the state of spiritual religion in any land. Let all, by their own example, by attention to their families, strive to check this evil, that national prosperity may be preserved, and, above all, that souls may be saved.
Verses that belong to this explanation: 19-27
19Thus said the LORD unto me; Go and stand in the gate of the children of the people, whereby the kings of Judah come in, and by the which they go out, and in all the gates of Jerusalem;20And say unto them, Hear ye the word of the LORD, ye kings of Judah, and all Judah, and all the inhabitants of Jerusalem, that enter in by these gates:21Thus saith the LORD; Take heed to yourselves, and bear no burden on the sabbath day, nor bring [it] in by the gates of Jerusalem;22Neither carry forth a burden out of your houses on the sabbath day, neither do ye any work, but hallow ye the sabbath day, as I commanded your fathers.23But they obeyed not, neither inclined their ear, but made their neck stiff, that they might not hear, nor receive instruction.24And it shall come to pass, if ye diligently hearken unto me, saith the LORD, to bring in no burden through the gates of this city on the sabbath day, but hallow the sabbath day, to do no work therein;25Then shall there enter into the gates of this city kings and princes sitting upon the throne of David, riding in chariots and on horses, they, and their princes, the men of Judah, and the inhabitants of Jerusalem: and this city shall remain for ever.26And they shall come from the cities of Judah, and from the places about Jerusalem, and from the land of Benjamin, and from the plain, and from the mountains, and from the south, bringing burnt offerings, and sacrifices, and meat offerings, and incense, and bringing sacrifices of praise, unto the house of the LORD.27But if ye will not hearken unto me to hallow the sabbath day, and not to bear a burden, even entering in at the gates of Jerusalem on the sabbath day; then will I kindle a fire in the gates thereof, and it shall devour the palaces of Jerusalem, and it shall not be quenched.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Jeremiah 17:23 But they obeyed not, neither inclined their ear, but made their neck stiff, that they might not hear, nor receive instruction.
The observance of the Sabbath
The prophet was to lay before the rulers and the people of Judah, the command to keep holy the Sabbath day. Let them strictly observe the fourth command. If they obeyed this word, their prosperity should be restored. It is a day of rest, and must not be made a day of labor, unless in cases of necessity. Take heed, watch against the profanation of the Sabbath. Let not the soul be burdened with the cares of this world on Sabbath days. The streams of religion run deep or shallow, according as the banks of the Sabbath are kept up or neglected. The degree of strictness with which this ordinance is observed, or the neglect shown towards it, is a good test to find the state of spiritual religion in any land. Let all, by their own example, by attention to their families, strive to check this evil, that national prosperity may be preserved, and, above all, that souls may be saved.
Verses that belong to this explanation: 19-27
19Thus said the LORD unto me; Go and stand in the gate of the children of the people, whereby the kings of Judah come in, and by the which they go out, and in all the gates of Jerusalem;20And say unto them, Hear ye the word of the LORD, ye kings of Judah, and all Judah, and all the inhabitants of Jerusalem, that enter in by these gates:21Thus saith the LORD; Take heed to yourselves, and bear no burden on the sabbath day, nor bring [it] in by the gates of Jerusalem;22Neither carry forth a burden out of your houses on the sabbath day, neither do ye any work, but hallow ye the sabbath day, as I commanded your fathers.23But they obeyed not, neither inclined their ear, but made their neck stiff, that they might not hear, nor receive instruction.24And it shall come to pass, if ye diligently hearken unto me, saith the LORD, to bring in no burden through the gates of this city on the sabbath day, but hallow the sabbath day, to do no work therein;25Then shall there enter into the gates of this city kings and princes sitting upon the throne of David, riding in chariots and on horses, they, and their princes, the men of Judah, and the inhabitants of Jerusalem: and this city shall remain for ever.26And they shall come from the cities of Judah, and from the places about Jerusalem, and from the land of Benjamin, and from the plain, and from the mountains, and from the south, bringing burnt offerings, and sacrifices, and meat offerings, and incense, and bringing sacrifices of praise, unto the house of the LORD.27But if ye will not hearken unto me to hallow the sabbath day, and not to bear a burden, even entering in at the gates of Jerusalem on the sabbath day; then will I kindle a fire in the gates thereof, and it shall devour the palaces of Jerusalem, and it shall not be quenched.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Jeremiah 17:24 And it shall come to pass, if ye diligently hearken unto me, saith the LORD, to bring in no burden through the gates of this city on the sabbath day, but hallow the sabbath day, to do no work therein;
The observance of the Sabbath
The prophet was to lay before the rulers and the people of Judah, the command to keep holy the Sabbath day. Let them strictly observe the fourth command. If they obeyed this word, their prosperity should be restored. It is a day of rest, and must not be made a day of labor, unless in cases of necessity. Take heed, watch against the profanation of the Sabbath. Let not the soul be burdened with the cares of this world on Sabbath days. The streams of religion run deep or shallow, according as the banks of the Sabbath are kept up or neglected. The degree of strictness with which this ordinance is observed, or the neglect shown towards it, is a good test to find the state of spiritual religion in any land. Let all, by their own example, by attention to their families, strive to check this evil, that national prosperity may be preserved, and, above all, that souls may be saved.
Verses that belong to this explanation: 19-27
19Thus said the LORD unto me; Go and stand in the gate of the children of the people, whereby the kings of Judah come in, and by the which they go out, and in all the gates of Jerusalem;20And say unto them, Hear ye the word of the LORD, ye kings of Judah, and all Judah, and all the inhabitants of Jerusalem, that enter in by these gates:21Thus saith the LORD; Take heed to yourselves, and bear no burden on the sabbath day, nor bring [it] in by the gates of Jerusalem;22Neither carry forth a burden out of your houses on the sabbath day, neither do ye any work, but hallow ye the sabbath day, as I commanded your fathers.23But they obeyed not, neither inclined their ear, but made their neck stiff, that they might not hear, nor receive instruction.24And it shall come to pass, if ye diligently hearken unto me, saith the LORD, to bring in no burden through the gates of this city on the sabbath day, but hallow the sabbath day, to do no work therein;25Then shall there enter into the gates of this city kings and princes sitting upon the throne of David, riding in chariots and on horses, they, and their princes, the men of Judah, and the inhabitants of Jerusalem: and this city shall remain for ever.26And they shall come from the cities of Judah, and from the places about Jerusalem, and from the land of Benjamin, and from the plain, and from the mountains, and from the south, bringing burnt offerings, and sacrifices, and meat offerings, and incense, and bringing sacrifices of praise, unto the house of the LORD.27But if ye will not hearken unto me to hallow the sabbath day, and not to bear a burden, even entering in at the gates of Jerusalem on the sabbath day; then will I kindle a fire in the gates thereof, and it shall devour the palaces of Jerusalem, and it shall not be quenched.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Jeremiah 17:25 Then shall there enter into the gates of this city kings and princes sitting upon the throne of David, riding in chariots and on horses, they, and their princes, the men of Judah, and the inhabitants of Jerusalem: and this city shall remain for ever.
The observance of the Sabbath
The prophet was to lay before the rulers and the people of Judah, the command to keep holy the Sabbath day. Let them strictly observe the fourth command. If they obeyed this word, their prosperity should be restored. It is a day of rest, and must not be made a day of labor, unless in cases of necessity. Take heed, watch against the profanation of the Sabbath. Let not the soul be burdened with the cares of this world on Sabbath days. The streams of religion run deep or shallow, according as the banks of the Sabbath are kept up or neglected. The degree of strictness with which this ordinance is observed, or the neglect shown towards it, is a good test to find the state of spiritual religion in any land. Let all, by their own example, by attention to their families, strive to check this evil, that national prosperity may be preserved, and, above all, that souls may be saved.
Verses that belong to this explanation: 19-27
19Thus said the LORD unto me; Go and stand in the gate of the children of the people, whereby the kings of Judah come in, and by the which they go out, and in all the gates of Jerusalem;20And say unto them, Hear ye the word of the LORD, ye kings of Judah, and all Judah, and all the inhabitants of Jerusalem, that enter in by these gates:21Thus saith the LORD; Take heed to yourselves, and bear no burden on the sabbath day, nor bring [it] in by the gates of Jerusalem;22Neither carry forth a burden out of your houses on the sabbath day, neither do ye any work, but hallow ye the sabbath day, as I commanded your fathers.23But they obeyed not, neither inclined their ear, but made their neck stiff, that they might not hear, nor receive instruction.24And it shall come to pass, if ye diligently hearken unto me, saith the LORD, to bring in no burden through the gates of this city on the sabbath day, but hallow the sabbath day, to do no work therein;25Then shall there enter into the gates of this city kings and princes sitting upon the throne of David, riding in chariots and on horses, they, and their princes, the men of Judah, and the inhabitants of Jerusalem: and this city shall remain for ever.26And they shall come from the cities of Judah, and from the places about Jerusalem, and from the land of Benjamin, and from the plain, and from the mountains, and from the south, bringing burnt offerings, and sacrifices, and meat offerings, and incense, and bringing sacrifices of praise, unto the house of the LORD.27But if ye will not hearken unto me to hallow the sabbath day, and not to bear a burden, even entering in at the gates of Jerusalem on the sabbath day; then will I kindle a fire in the gates thereof, and it shall devour the palaces of Jerusalem, and it shall not be quenched.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Jeremiah 17:26 And they shall come from the cities of Judah, and from the places about Jerusalem, and from the land of Benjamin, and from the plain, and from the mountains, and from the south, bringing burnt offerings, and sacrifices, and meat offerings, and incense, and bringing sacrifices of praise, unto the house of the LORD.
The observance of the Sabbath
The prophet was to lay before the rulers and the people of Judah, the command to keep holy the Sabbath day. Let them strictly observe the fourth command. If they obeyed this word, their prosperity should be restored. It is a day of rest, and must not be made a day of labor, unless in cases of necessity. Take heed, watch against the profanation of the Sabbath. Let not the soul be burdened with the cares of this world on Sabbath days. The streams of religion run deep or shallow, according as the banks of the Sabbath are kept up or neglected. The degree of strictness with which this ordinance is observed, or the neglect shown towards it, is a good test to find the state of spiritual religion in any land. Let all, by their own example, by attention to their families, strive to check this evil, that national prosperity may be preserved, and, above all, that souls may be saved.
Verses that belong to this explanation: 19-27
19Thus said the LORD unto me; Go and stand in the gate of the children of the people, whereby the kings of Judah come in, and by the which they go out, and in all the gates of Jerusalem;20And say unto them, Hear ye the word of the LORD, ye kings of Judah, and all Judah, and all the inhabitants of Jerusalem, that enter in by these gates:21Thus saith the LORD; Take heed to yourselves, and bear no burden on the sabbath day, nor bring [it] in by the gates of Jerusalem;22Neither carry forth a burden out of your houses on the sabbath day, neither do ye any work, but hallow ye the sabbath day, as I commanded your fathers.23But they obeyed not, neither inclined their ear, but made their neck stiff, that they might not hear, nor receive instruction.24And it shall come to pass, if ye diligently hearken unto me, saith the LORD, to bring in no burden through the gates of this city on the sabbath day, but hallow the sabbath day, to do no work therein;25Then shall there enter into the gates of this city kings and princes sitting upon the throne of David, riding in chariots and on horses, they, and their princes, the men of Judah, and the inhabitants of Jerusalem: and this city shall remain for ever.26And they shall come from the cities of Judah, and from the places about Jerusalem, and from the land of Benjamin, and from the plain, and from the mountains, and from the south, bringing burnt offerings, and sacrifices, and meat offerings, and incense, and bringing sacrifices of praise, unto the house of the LORD.27But if ye will not hearken unto me to hallow the sabbath day, and not to bear a burden, even entering in at the gates of Jerusalem on the sabbath day; then will I kindle a fire in the gates thereof, and it shall devour the palaces of Jerusalem, and it shall not be quenched.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Jeremiah 17:27 But if ye will not hearken unto me to hallow the sabbath day, and not to bear a burden, even entering in at the gates of Jerusalem on the sabbath day; then will I kindle a fire in the gates thereof, and it shall devour the palaces of Jerusalem, and it shall not be quenched.
The observance of the Sabbath
The prophet was to lay before the rulers and the people of Judah, the command to keep holy the Sabbath day. Let them strictly observe the fourth command. If they obeyed this word, their prosperity should be restored. It is a day of rest, and must not be made a day of labor, unless in cases of necessity. Take heed, watch against the profanation of the Sabbath. Let not the soul be burdened with the cares of this world on Sabbath days. The streams of religion run deep or shallow, according as the banks of the Sabbath are kept up or neglected. The degree of strictness with which this ordinance is observed, or the neglect shown towards it, is a good test to find the state of spiritual religion in any land. Let all, by their own example, by attention to their families, strive to check this evil, that national prosperity may be preserved, and, above all, that souls may be saved.
Verses that belong to this explanation: 19-27
19Thus said the LORD unto me; Go and stand in the gate of the children of the people, whereby the kings of Judah come in, and by the which they go out, and in all the gates of Jerusalem;20And say unto them, Hear ye the word of the LORD, ye kings of Judah, and all Judah, and all the inhabitants of Jerusalem, that enter in by these gates:21Thus saith the LORD; Take heed to yourselves, and bear no burden on the sabbath day, nor bring [it] in by the gates of Jerusalem;22Neither carry forth a burden out of your houses on the sabbath day, neither do ye any work, but hallow ye the sabbath day, as I commanded your fathers.23But they obeyed not, neither inclined their ear, but made their neck stiff, that they might not hear, nor receive instruction.24And it shall come to pass, if ye diligently hearken unto me, saith the LORD, to bring in no burden through the gates of this city on the sabbath day, but hallow the sabbath day, to do no work therein;25Then shall there enter into the gates of this city kings and princes sitting upon the throne of David, riding in chariots and on horses, they, and their princes, the men of Judah, and the inhabitants of Jerusalem: and this city shall remain for ever.26And they shall come from the cities of Judah, and from the places about Jerusalem, and from the land of Benjamin, and from the plain, and from the mountains, and from the south, bringing burnt offerings, and sacrifices, and meat offerings, and incense, and bringing sacrifices of praise, unto the house of the LORD.27But if ye will not hearken unto me to hallow the sabbath day, and not to bear a burden, even entering in at the gates of Jerusalem on the sabbath day; then will I kindle a fire in the gates thereof, and it shall devour the palaces of Jerusalem, and it shall not be quenched.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
