Exegetical and Hermeneutical Commentary of Jeremiah 22:9
Then they shall answer, Because they have forsaken the covenant of the LORD their God, and worshiped other gods, and served them.
Some shall answer them, or they shall answer one another, Surely it is because they have broken the Divine law, which the Israelites made a covenant, Exo 19:8; 24:3,7; Deu 5:27, upon which account their sinning was an apostacy, and a forsaking their covenant. Their sinning was not of an ordinary nature, but by idolatry, worshipping images and idols, which indeed were no gods but only in the opinion of those nations that worshipped them.
Fuente: English Annotations on the Holy Bible by Matthew Poole
9. (2Ki22:17).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Then they shall answer,…. Or, “it shall be answered” e; by some in company, acquainted with the history of this people:
because they have forsaken the covenant of the Lord their God; the Lord was the God of these people; he chose them for his peculiar people, and distinguished them by his favours from others; a covenant was made with them, in which many good things were promised them upon their obedience; this was kept by him, but forsaken and broken by them; they forsook their covenant God, his law and his worship; and that was the cause of their ruin:
and worshipped other gods, and served them; the idols of the people, as the Targum; they left the true God, who had done great and good things for them, and worshipped those who were only gods by name, and not by nature; and served stocks and stones, the vanities of the Gentiles, who could not bestow one good thing on them; such were their stupidity and ingratitude, and therefore very justly given up to destruction. This seems to refer, as Cocceius thinks, not to the first destruction of the city by Nebuchadnezzar, when it had not so clear and full an accomplishment; but to the second destruction of it by the Romans, and the times following that; when the Gospel being preached among the Gentiles, they had a better understanding of the true God, and of his covenant, and of the vanity of idolatry, and of the state of the Jewish nation, and the religion of it, and of the true causes of their ruin.
e “respondebitur”, Gataker; “dicetur”, Piscator.
Fuente: John Gill’s Exposition of the Entire Bible
He afterwards adds, that there would be not only a spirit of inquiry among the nations, but that every one would become spontaneously a judge of the whole people: they shall answer, he says, because they have forsaken the covenant of Jehovah their God Now, when Jeremiah declares that all the nations would become the judges of the people, he no doubt intended to condemn the false confidence in which they proudly indulged. At the same time, he says, “they have forsaken the covenant of Jehovah their God,” in order that he might take away the plea of ignorance. For they had not only deprived the eternal God of his own right and authority, but they had become doubly wicked, because God had made himself familiarly known to them. As, then, true religion had been fully revealed to them in the Law, hence their perverseness and wicked and base ingratitude appeared, for they had rejected God thus made known to them, and they bowed down before foreign gods and served them. I only touch here on these points, for they have been elsewhere explained. It follows, —
Fuente: Calvin’s Complete Commentary
Jer 22:9 Then they shall answer, Because they have forsaken the covenant of the LORD their God, and worshipped other gods, and served them.
Ver. 9. Because they have forsaken the covenant &c. ] In promptu causa est. Heinous sins brings hideous plagues. Ingentia beneficia, flagitia, supplicia. a
a Magdeburg.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Jer 2:17-19, Jer 40:2, Jer 40:3, Jer 50:7, Deu 29:25-28, 2Ki 22:17, 2Ch 34:25
Reciprocal: Deu 29:24 – General 1Ki 9:8 – Why 1Ki 19:14 – forsaken 2Ch 7:21 – Why Jer 5:19 – Wherefore Jer 9:12 – for Jer 9:13 – General Jer 16:10 – Wherefore Jer 31:32 – which Jer 44:3 – of their Lam 1:18 – hear Eze 5:8 – in the Eze 5:15 – an instruction Eze 12:16 – and they Eze 14:23 – that I have not Eze 16:59 – which Eze 23:10 – famous Eze 23:30 – thou hast Eze 24:8 – I have set Eze 39:23 – the heathen Amo 3:9 – and behold Heb 8:9 – they continued
Fuente: The Treasury of Scripture Knowledge
Jer 22:9. It was more or less common knowledge that the Jew’s were restricted against the worship of strange gods, and that penalties were to be Imposed upon them if they practiced it. Therefore it would be understood that the conditions of ruin that met the eye came as a fulfillment of the warn-ings.
Fuente: Combined Bible Commentary
It would become clear to them, on reflection, that it was because the kings and people had broken covenant with Yahweh. Ancient Near Easterners understood the consequences of covenant unfaithfulness, and they would associate them with Jerusalem’s fate.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
CHAPTER XXVI
INTRODUCTORY
“I will be the God of all the families of Israel, and they shall be My people.”- Jer 31:1
IN this third book an attempt is made to present a general view of Jeremiahs teaching on the subject with which he was most preoccupied-the political and religious fortunes of Judah. Certain (30, 31, and, in part, 33) chapters detach themselves from the rest, and stand in no obvious connection with any special incident of the prophets life. These are the main theme of this book, and have been dealt with in the ordinary method of detailed exposition. They have been treated separately, and not woven into the continuous narrative, partly because we thus obtain a more adequate emphasis upon important aspects of their teaching, but chiefly because their date and occasion cannot be certainly determined. With them other sections have been associated, on account of the connection of subject. Further material for a synopsis of Jeremiahs teaching has been collected from chapters 21-49, generally, supplemented by brief references to the previous chapters. Inasmuch as the prophecies of our book do not form an ordered treatise on dogmatic theology, but were uttered with regard to individual conduct and critical events, topics are not exclusively dealt with in a single section, but are referred to at intervals throughout. Moreover, as both the individuals and the crises were very much alike, ideas and phrases are constantly reappearing, so that there is an exceptionally large amount of repetition in the Book of Jeremiah. The method we have adopted avoids some of the difficulties which would arise if we attempted to deal with these doctrines in our continuous exposition.
Our general sketch of the prophets teaching is naturally arranged under categories suggested by the book itself, and not according to the sections of a modern treatise on Systematic Theology. No doubt much may legitimately be extracted or deduced concerning Anthropology, Soteriology, and the like; but true proportion is as important in exposition as accurate interpretation. If we wish to understand Jeremiah, we must be content to dwell longest upon what he emphasised most, and to adopt the standpoint of time and race which was his own. Accordingly in our treatment we have followed the cycle of sin, punishment, and restoration, so familiar to students of Hebrew prophecy.
NOTE SOME CHARACTERISTIC EXPRESSIONS OF JEREMIAH
This note is added partly for convenience of reference, and partly to illustrate the repetition just mentioned as characteristic of Jeremiah. The instances are chosen from expressions occurring in chapters 21-52. The reader will find fuller lists dealing with the whole book in the “Speakers Commentary” and the “Cambridge Bible for Schools and Colleges.” The Hebrew student is referred to the list in Drivers “Introduction,” upon which the following is partly based.
1. “Rising up early”: Jer 7:13; Jer 7:25; Jer 11:7; Jer 25:3-4; Jer 26:5; Jer 29:19; Jer 32:33; Jer 35:14-15; Jer 44:4. This phrase, familiar to us in the narratives of Genesis and in the historical books, is used here, as in 2Ch 36:15, of God addressing His people on sending the prophets.
2. “Stubbornness of heart” (A.V. imagination of heart): Jer 3:17; Jer 7:24; Jer 9:14; Jer 11:8; Jer 13:10; Jer 16:12; Jer 18:12; Jer 23:17; also found Deu 29:19 and Psa 81:15.
3. “The evil of your doings”: Jer 4:4; Jer 21:12; Jer 23:2; Jer 23:22; Jer 25:5; Jer 26:3; Jer 44:22; also Deu 28:20; 1Sa 25:3; Isa 1:16; Hos 9:15; Psa 28:4; and in slightly different form in Jer 11:18 and Zec 1:4.
“The fruit of your doings”: Jer 17:10; Jer 21:14; Jer 32:19; also found in Mic 7:13.
“Doings, your doings,” etc., are also found in Jeremiah and elsewhere.
4. “The sword, the pestilence, and the famine,” in various orders, and either as a phrase or each word ocurring in one of three successive clauses: Jer 14:12; Jer 15:2; Jer 21:7; Jer 21:9; Jer 24:10; Jer 27:8; Jer 27:13; Jer 29:17-18; Jer 32:24; Jer 32:36; Jer 34:17; Jer 38:2; Jer 42:17; Jer 42:22; Jer 44:13.
“The sword and the famime,” with similar variations: Jer 5:12; Jer 11:22; Jer 14:13; Jer 14:15-16; Jer 14:18; Jer 16:4; Jer 18:21; Jer 42:16; Jer 44:12; Jer 44:18; Jer 44:27. Cf. similar lists, etc., “death . . . sword . . . captivity,” in Jer 43:11 : “war . . . evil . . . pestilence,” Jer 28:8.
5. “Kings . . . princes . . . priests . . . prophets,” in various orders and combinations: Jer 2:26; Jer 4:9; Jer 8:1; Jer 13:13; Jer 24:8; Jer 32:32.
Cf. “Prophet . . . priest . . . people,” Jer 23:33-34. “Prophets . . . diviners . . . dreamers . . . enchanters . . . sorcerers,” Jer 27:9.