Exegetical and Hermeneutical Commentary of Jeremiah 25:7
Yet ye have not hearkened unto me, saith the LORD; that ye might provoke me to anger with the works of your hands to your own hurt.
7. unto me ] i.e. Jeremiah.
saith the Lord ] The words were inserted through the same error which led to the insertion of Jer 25:4.
that ye might own hurt ] The gloss was suggested by the similar language of Jer 25:6.
work of your hands ] idols. Cp. Jer 10:3; Jer 10:9, Jer 32:30; Deu 31:29.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 7. That ye might provoke] Ye would not hearken; but chose to provoke me with anger.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Ye heard me and other the Lords prophets thus speaking to you, but you did not obey and hearken. As if you had done it on purpose to incense me against you, who am of myself slow to wrath, and must be provoked to execute vindictive justice by mens own wicked works; which do not otherwise affect or hurt me, but are to their hurt who do them.
Fuente: English Annotations on the Holy Bible by Matthew Poole
7. Though ye provoke Meto anger (De 32:21), yet it isnot I, but yourselves, whom ye thereby hurt (Pro 8:36;Pro 20:2).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Yet ye have not hearkened unto me, saith the Lord,…. Though it was he that spake unto them by his prophets; and though it was so much to their own good and advantage; and the neglect of him and his word were so much to their disadvantage, and even ruin:
that ye might provoke me to anger with the works of your hands, to your own hurt: which, though not signed to do either, yet eventually did both; both provoked the Lord, and brought destruction upon themselves; for whatever is against the glory of God is to the hurt of man; and whatever provokes him is pernicious to them in its consequences.
Fuente: John Gill’s Exposition of the Entire Bible
He proves what he had said before, that the Jews had been wholly disobedient, though God had kindly offered and shewed that he would be reconciled to them, provided they turned from the heart to him. The fact that this message was not received by the Jews, was an evidence of extreme and irreclaimable obstinacy. And he enhances their guilt by saying, that ye might provoke me; for he intimates that they were led away to evil by a voluntary purpose, as though they wished to provoke God. The Prophet, then, by saying that ye might provoke me, accuses them of deliberate wickedness. It, indeed, often happens that men go astray through ignorance, and do not attend because no one warns them; but since God had so many times exhorted the Jews to repent, no other opinion could have been formed of them, but that they designedly wished, not only to despise God, but also to provoke him to the contest.
And this is what we ought carefully to notice, for whosoever has been taught the will of God, unless he obeys, he cannot escape the charge of a voluntary obstinacy, as he has resolved, as it were, to carry on war with God. Though the ungodly do not confess this, yet the fact is evident; and God, who is a righteous judge, has declared that they who despised the prophetic doctrine were so regarded.
And he says, for evil to you, in order that they might know that God did not plead his own cause because he stood in need of their service, but that he cared for their welfare. For there is to be understood here an implied contrast, as though the Prophet had said, “What loss has God suffered by your perverseness? Ye have, indeed, tried to deprive him of his glory, for ye have adorned your idols by spoils taken from him; but it is not in men’s power to subtract anything from the rights of God; he remains ever perfect: then it only turns out to your ruin when ye are rebellious. When, therefore, God now reproves you, he does not maintain his own right, as though he received any gain or loss from you; but it is an evidence of his mercy, because he would not have you to perish, though he sees that you are led into destruction by an insane impulse.” It afterwards follows, —
Fuente: Calvin’s Complete Commentary
Jer 25:7 Yet ye have not hearkened unto me, saith the LORD; that ye might provoke me to anger with the works of your hands to your own hurt.
Ver. 7. That ye might provoke me. ] See Jer 7:17-18 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
saith the LORD = [is] Jehovah’s oracle.
provoke Me to anger, &c. Reference to Pentateuch (Deu 32:21).
Fuente: Companion Bible Notes, Appendices and Graphics
that ye: Jer 7:18, Jer 7:19, Jer 32:30-33, Deu 32:21, 2Ki 17:17, 2Ki 21:15, Neh 9:26, Pro 8:36
Reciprocal: Jer 7:26 – they hearkened Jer 25:4 – ye Jer 44:7 – against Jer 44:8 – ye provoke
Fuente: The Treasury of Scripture Knowledge
Jer 25:7. All of these admonitions were refused and the people continued to serve their man-made gods to the disrespect of the true God,
Fuente: Combined Bible Commentary
Yet the people had not listened to the Lord, but instead provoked Him to anger by making idols-to their own harm.