25, 26<\/strong>. Repeated substantially in ch. Jer 11:7<\/span> f.<\/p>\n God seems to upbraid them with their stock, they came of a perverse kind, their very fathers were so before them, and they have continued in their perverseness, Neh 9:16<\/span>,17<\/span>; they did not now begin to be rebellious, but it had been their practice all along; never ceasing from the time their fathers came out of Egypt to the days of Jeremiah. <\/P> I have even sent unto you all my servants the prophets; God tells them what care he had taken to inform them in their duty and happiness, not once or twice, but sending messengers to them seasonably and constantly, from first to last, 2Ch 36:15<\/span> Neh 9:29<\/span>,30<\/span> Am 2:10<\/span>,11<\/span>. See Poole “Jer 7:13<\/span>“, and See Poole “Jer 25:3<\/span>“, See Poole “Jer 25:4<\/span>“, &c. The church of God hath never wanted teachers raised up and sent by God. <\/P> <\/p>\n 25. rising . . . early<\/B> (Jer7:13<\/span>).<\/P><\/p>\n Since the day that your fathers came forth out of the land of Egypt unto this day<\/strong>,…. That is, in all generations; ever since their first coming out of Egypt, they had been disobedient to the commands of God, and had walked after their own hearts’ lusts, and had gone backward, and not forward; for this is not to be connected with what follows:<\/p>\n I have even sent unto you all my servants the prophets, daily rising up early, and sending them<\/strong>; which should be rendered, “although I have sent” x; which is an aggravation of their sin, that they should continue in their disobedience, though the Lord sent to them to exhort and warn them, not one, or two, of his servants the prophets, but all of them, and that daily; who rose early in the morning, which denotes their care and diligence to do their message; and which, because they were sent of the Lord, and did his work as he directed them, it is attributed to himself; and of these there was a constant succession, from the time of their coming out of Egypt unto that day; which shows the goodness of God to that people, and their slothfulness, hardness, and obstinacy.<\/p>\n x “et quamvis miserim”, Ar. lnterpr. “cum tamen mitterem”, Syr.<\/p>\n God complains of the perverse wickedness of the people, — that he had lost all his labor in endeavoring to lead them to repentance, not only in one age, but that the children succeeded their fathers in their corruptions, and that thus the imitation had become perpetual. This might indeed appear as an extenuation of their fault; they might have pleaded as the Papists at this day do; who have no pretext more specious, than when they bring against us the Fathers and antiquity. But God shews in this place and elsewhere that the children are not excused by the examples of their fathers; but on the contrary, that it is an aggravation of the crime, when men thus harden themselves, and think that a continued indulgence in vices avails them for a precedent; for God does not thus permit himself to be deprived of his own right. This passage then deserves particular notice; for God not only condemned those who were then living and whom Jeremiah addressed, but also connected with them the dead, in order to prove their greater obstinacy, as impiety had been as it were handed down from one age to another. <\/p>\n From the day, he says, in which your fathers came forth from the land of Egypt unto this day, have I sent to you, etc. We know how intractable the people had been from the beginning; for they did all they could to reject Moses, the minister of a favor so remarkable and invaluable. And after their deliverance, they were continually either clamoring against God, or openly contending with Moses and Aaron, or running into gross idolatry, or giving loose reins to their lusts; in short, there was no end to their course of sinning: and yet Moses daily endeavored to restore them to obedience. It was this great contumacy that God now refers to; and he says, that the Israelites did not then begin to be disobedient, but that they had ever been of such a disposition as not to bear to be corrected, as he will tell us hereafter. It was not necessary here to adduce examples to shew that the people had been indomitable; for this was evident from sacred history. It was enough to remind them, that the hardness and obstinacy of the fathers had descended to their children, so that they might know that they were twofold and treblefold guilty before God, for they had imitated the perverseness which God had before severely punished; nor was it unknown to them how God had brought judgments on their fathers. It was therefore to provoke God most wantonly, when they overlooked and disregarded such dreadful vengeances as he had executed on their progenitors. We shall hereafter see similar declarations; nay, this way of speaking occurs everywhere in the prophets, that is, that their race had been from the beginning perverse and rebellious, and that they had also in all ages despised the favor of God and obstinately resisted the prophets. <\/p>\n But God reminds them here, that from the day they came forth from the land of Egypt he had never ceased to speak to them even to the time of Jeremiah: this his perseverance greatly aggravated the sin of the people. Had God spoken only once, it would have been sufficient for their condemnation: but inasmuch as he had borne with their perverse conduct, and never ceased from day to day kindly to call them to himself and to promise them pardon and to offer salvation to them — inasmuch then as God had thus persevered, the more fully discovered was the irreclaimable impiety of the people. We indeed know how dreadful a punishment must await those who dare thus to abuse the forbearance of God and openly to scorn his word, when he invites them a hundred or a thousand times to repentance. <\/p>\n He afterwards adds, that he had sent all his servants, (208) etc In the same sense is to be taken the universal particle, כל, cal, “ all.” Had God sent only one prophet, there would have remained no excuse for the Israelites; but as he had continually sent one after another, to train them up like an army, how great was their madness to despise so large a number? We indeed know that there were never wanting prophets among the people, as Moses had promised in the eighteenth chapter of Deuteronomy. As then God had dealt bountifully with the people, so that prophets had never ceased but continually succeeded one another, hence surely the baseness of their impious obstinacy became more evident; for they had not despised God only for one day, nor disregarded one prophet, or two or three, but resisted all the prophets, though they had been sent in great number. I sent, he says, all my servants <\/p>\n Then he adds, daily This is mentioned for the same purpose, even to shew that God had never been wearied, and that they had resisted as it were designedly his goodness, while he was incessant in kindly exhorting them to repentance. He says, by rising early and sending As we have said elsewhere, the verb שכם, shecam, properly means to rise early. God here commends the authority of prophetic instruction by ascribing to himself what is done by men. With him, indeed, as we all know, there is no change; hence the expression, to rise up, as applied to him, is not strictly true; but what he commanded his servants to do, he transfers, as we have said, to himself, in order that he might more sharply reprove the ingratitude of the people; as though he had said, that he had been most carefully attentive to secure their salvation, but that they had been torpid and wholly indifferent. <\/p>\n We may hence learn a useful doctrine, — that God rises to invite us, and also to receive us, whenever his word is proclaimed among us, by which he testifies to us his paternal love. God then not only employs men to lead us to himself, but comes forth in a manner himself to meet us, and rises early as one solicitous for our salvation. This commendation of divine truth may be of great benefit to the faithful, and induce them to recumb confidently and with tranquil minds on God’s promises; for they are the same as though God himself had spoken them to us. But here is also reproved the impiety of those who slumber and sleep, while God thus watches in order to promote their salvation, and who lend not an ear, when he rises early to come to them in order to draw them to himself. <\/p>\n (208) The former part of this verse would better connect with the former verse, than with this sentence. There is the copulative ו, “and,” before the verb “sent.” The sending of the prophets is mentioned in addition to the first command given to them. The passage may be thus rendered, — <\/p>\n And they went backward and not forward, <\/p>\n 25. From the day in which your fathers came forth From the land of Egypt, to this day: And I sent to you all my servants the prophets, Every day rising early and sending; <\/p>\n 26. Yet they hearkened not to me, Nor inclined their ear, But hardened their neck; They have been more wicked than their fathers. <\/p>\n Such is the connection in all the ancient versions and in the Targum. The verb, rendered “they have been more wicked,“ or “done worse,“ is omitted by the Septuagint and the Syriac; but retained by the Vulgate and the Targum, and is found wanting in no MS. — Ed. <\/p>\n (25) Daily rising up.<\/strong>Stress is laid on the continual succession of prophets as witnesses of the Truth from the beginning. The prophet was not tied to the actual letter of his statement, and the prominence given to Samuel, as the first who bore the name of prophet (1Sa. 9:9<\/span>), seems at first against him. On the other hand, the gift of prophecy (as seen in Num. 11:25-29<\/span>) was bestowed freely even during the wilderness wanderings, and the mention of prophets (Jdg. 4:4<\/span>; Jdg. 6:8<\/span>) and men of God (Jdg. 13:6<\/span>), perhaps, also, that of the angel or messenger of God, in Jdg. 5:23<\/span>, as well as the honour paid to seers before the time of Samuel (1Sa. 9:8<\/span>), show that, great as he was, it was that name and the organisation, rather than the gift, that were new in his ministry.<\/p>\n 25<\/strong>. <\/strong> Since the day<\/strong>, etc. From the first, God had been seeking to enforce that one great lesson of obedience and submission. Every prophet had come on that errand. Every priest had been consecrated to that work. Every ritual observance had this for its deep and significant lesson.<\/p>\n Jer 7:25 Since the day that your fathers came forth out of the land of Egypt unto this day I have even sent unto you all my servants the prophets, daily rising up early and sending [them]:<\/p>\n Ver. 25. Since the day.<\/strong> ] The Church hath never wanted preachers of the truth. See my True Treasure, pp. 7, 8. Woe to the world because of this! <\/p>\n <\/p>\n Daily rising up early.<\/strong> ] See on Jer 7:13<\/span> .<\/p>\n your fathers came forth, &c. Reference to Pentateuch (Ex. Jer 12:15). <\/p>\n the day: Jer 32:30, Jer 32:31, Deu 9:7, Deu 9:21-24, 1Sa 8:7, 1Sa 8:8, Ezr 9:7, Neh 9:16-18, Neh 9:26, Psa 106:13-22, Eze 2:3, Eze 20:5-32, Eze 23:2, Eze 23:3 <\/p>\n sent: Jer 7:13, Jer 25:4, 2Ch 36:15, Neh 9:30, Mat 21:34-36, Luk 20:10-12 <\/p>\n Reciprocal: 2Ch 24:19 – Yet he sent Jer 13:10 – evil Jer 26:5 – my Jer 34:14 – but Jer 35:14 – rising Jer 44:4 – I sent Dan 9:6 – have we Mar 12:5 – and him<\/p>\n Jer 7:25. The record of unfaithfulness in the nation goes back to the beginning of its existence, for it had its start when Moses led them out from Egyptian bondage. Through ail of the centuries God was patient and watchful over his people. The prophets whom He sent to his people were the inspired men in general, not only those who made predictions. It was the duty of these men t.o admonish and instruct the people and try to influence them into the proper way of life.<\/p>\n 7:25 Since the day that your fathers came forth from the land of Egypt to {l} this day I have even sent to you all my servants the prophets, daily {m} rising early and sending [them]:<\/p>\n (l) Which was about fourteen hundred years.<\/p>\n (m) Read Jer 7:13 .<\/p>\n Ever since the Exodus, God had graciously arisen early to send His servants the prophets to urge the Israelites to follow Him (cf. Jer 7:13). The anthropomorphic image of God getting up early in the morning stresses the priority He gave to instructing His people.<\/p>\n Since the day that your fathers came forth out of the land of Egypt unto this day I have even sent unto you all my servants the prophets, daily rising up early and sending [them]: 25, 26. Repeated substantially in ch. Jer 11:7 f. Fuente: The Cambridge Bible for Schools and Colleges God seems to … Continue reading “Exegetical and Hermeneutical Commentary of Jeremiah 7:25”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-19155","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/19155","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=19155"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/19155\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=19155"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=19155"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=19155"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"