10 12<\/strong>. See summary at commencement of section. These verses are omitted by LXX and are almost identical with ch. Jer 6:12-15<\/span> above. See notes there.<\/p>\n These verses are almost identical with Jer 6:12-15<\/span>.<\/P> Jer 8:10<\/B><\/span><\/P> To them that shall inherit them – <\/B>Rather, to those that shall take possession of them, i. e., to conquerors who shall take them by force.<\/P><\/p>\n Verse 10<\/span>. Therefore will I give their wives<\/B><\/I>] From this to the end of Jer 8:15<\/span> is repeated from Jer 6:13-15<\/span>.<\/P> <\/p>\n Therefore will I give their wives unto others, and their fields to them that shall inherit them; a paraphrastical description of the miseries of war: God doth here insinuate that their misery shall not be for a short time, but so long, as that strangers, viz. the Chaldeans, shall enjoy their land by inheritances, so far should they be from possessing their land for ever. <\/P> Every one is given to covetousness; so greedy after their own private gain, that they took no care of equity or justice, in which word is comprised all their fraudulent dealings one among another. Of this and the two next verses, see on Jer 6:13-15<\/span>. <\/P> <\/p>\n 10-12.<\/B> Repeated from Jer6:12-15<\/span>. See a similar repetition, Jer 8:15<\/span>;Jer 14:19<\/span>. <\/P> inherit<\/B>succeed tothe possession<\/I> of them.<\/P><\/p>\n Therefore will I give their wives unto others<\/strong>,…. To strangers, to the Gentiles; than which nothing could be more disagreeable to them, or a sorer punishment, of a temporal one:<\/p>\n and their fields to them that shall inherit them<\/strong>; or,<\/p>\n to the heirs<\/strong> i; other and new ones; and who should possess them as if they were the true and rightful heirs of them.<\/p>\n For everyone from the least even to the greatest is given to covetousness; from the prophet even to the priest everyone dealeth falsely<\/strong>; covetousness and false dealing, which prevailed in all ranks and orders of men among them, were the cause of their ruin: covetousness is the root of all evil; and to deal falsely, or make a lie, as the words may be rendered, is diabolical and abominable in the sight of God, and especially in men of such characters, who were to preach truth to others; [See comments on Jer 6:13]<\/span>.<\/p>\n i “haeredibus”, V. L. Pagninus, Montanus.<\/p>\n GOD here threatens punishment, because he found that he effected nothing, and that he had to do with an obstinate people, having before tried whether they were reclaimable. Having seen that exhortations were of no avail, he now comes to extreme severity, I will give, he says, their wives to strangers. He sets forth, by a particular instance, the evils which usually accompany wars: and nothing is more distressing than when the wife is snatched away from her husband; for if husbands had their option, they would prefer instant death than to bear such a disgrace. Jeremiah then shews that the most atrocious thing that happens to conquered nations was nigh the Jews, — that their men would be deprived of their wives. He afterwards says the same thing of their fields; God declares that he would give the fields to their possessors. By this mode of speaking he intimates, that they would be deprived of their fields, not for a short time, but perpetually. <\/p>\n There is, indeed, a contrast here implied: for it sometimes happens, that enemies prevail and plunder everything; but yet they take no long possession of the fields, for a change succeeds: but when he calls enemies possessors, he means that there would be such a calamity, that the Jews would for a long time, even for their life, be banished from their country, and would lose their possessions. They thought that the land was so given to them, that it could never be taken from them: and doubtless the Lord would have never expelled them, had they not defiled it with their pollutions; but as they had polluted it by their sins, they deserved to be banished from it. So the Prophet shews that their confidence was absurd, in thinking that they would be the perpetual inheritors of that land: “Succeed you, “he says, “shall others, who shall possess it as it were by an hereditary right.” We now perceive the Prophet’s meaning. <\/p>\n He afterwards mentions the reason why God had resolved to deal so severely with them, For they are, he says, from the least to the greatest given up to avarice (224) He means that no equity prevailed among the people; for under one kind of sin he includes all frauds and plunders, and every kind of injustice. He then says, that every one was addicted to his own gain, so that they practiced mutual wrongs without any regard to what was right and just. <\/p>\n He then enlarges on the subject and says, that all, from the prophet to the priest, acted deceitfully There is here also a part mentioned for the whole. But Jeremiah in various ways sets forth the wrongs by which men harassed one another. Nor does he exclude violence when he speaks of fraud; but it is the same as though he said, that they, being forgetful of what was right, practiced fraud of every kind. It was, indeed, a dreadful thing, that there remained no rectitude or justice in the prophets and the priests, who ought to have carried light for others, and to have shewn to them the right way, as God had constituted them to be the leaders of the people. Since, then, even these acted deceitfully, there must have been among the common people the most disgraceful injustice. Hence the Prophet shews by these words, that God could not be charged with too much rigor, as though he treated the people cruelly; for there was such a mass of wickedness, that it could no longer be borne. It follows — <\/p>\n (224) It would be more suitable to render “for” because, as it is explanatory of לכן, “for this,“ or, for this reason, at the beginning of the verse. This illative, and others too, are often used anticipatively, — <\/p>\n For this reason, give will I Their wives to strangers, their fields to inheritors; Because from the least even to the greatest, Ever one covets gain; From the prophet even to the priest, Every one practices deception. <\/p>\n —<\/p>\n Ed. <\/p>\n (10-12) Every one from the least . . .<\/strong>The prophet reproduces, though not verbally, what he had already said in Jer. 6:12-15<\/span>. (Comp. Notes there.) It is as though that emphatic condemnation of the sins of the false teachers were burnt into his soul, and could not but find utterance whenever he addressed the people.<\/p>\n 10-12<\/strong>. <\/strong> Were they ashamed <\/strong> Identical with Jer 6:12-15<\/span>, but with such differences as to vindicate the passage from the charge of being interpolated here. It is an instance of Jeremiah’s tendency to repeat himself. For a list of these repetitions, see Introduction, p. 286.<\/p>\n Jer 8:10 Therefore will I give their wives unto others, [and] their fields to them that shall inherit [them]: for every one from the least even unto the greatest is given to covetousness, from the prophet even unto the priest every one dealeth falsely.<\/p>\n Ver. 10. Therefore will I give their wives.<\/strong> ] For a punishment of their rejecting my Word, which ought to be received with all reverence and good affection. a<\/em> The Turks do so highly respect the Koran (which is their Bible), that if a Christian do but sit upon it, though unwittingly, they presently put him to death. <\/p>\n <\/p>\n For every one, &c.<\/strong> ] See Jer 6:13<\/span> . <\/p>\n<\/p>\n a<\/em> Dilher. Elect., <\/em> lib. i. cap. 2.<\/p>\n give their wives unto others. Reference to Pentateuch (Deu 28:30). App-92. <\/p>\n inherit = seize; or, to their dispossessors. <\/p>\n from. Some codices, with two early printed editions, and Syriac, read “and from”. <\/p>\n prophet. priest. The former, raised up on account of the failure of the latter, now of one accord. <\/p>\n will I: Jer 6:12, Deu 28:30-32, Amo 5:11, Zep 1:13 <\/p>\n for: Jer 6:13, Isa 56:10-12, Eze 33:31, Mic 3:5, Mic 3:11, Tit 1:7, Tit 1:11, 2Pe 2:1-3 <\/p>\n from the prophet: Jer 5:31, Jer 23:11-17, Jer 23:25, Jer 23:26, Jer 32:32, Isa 28:7, Lam 4:13, Eze 22:27, Eze 22:28 <\/p>\n Reciprocal: 1Ki 22:6 – Go up 2Ch 18:5 – Go up Job 31:10 – and let Pro 24:24 – that Isa 30:10 – speak Isa 57:17 – the iniquity Jer 2:8 – priests Jer 7:8 – ye trust Jer 11:9 – General Jer 14:18 – yea Jer 20:6 – thy friends Jer 27:15 – ye Jer 42:1 – from Lam 2:14 – prophets Eze 13:2 – prophesy against Hos 4:5 – and the prophet Hos 4:9 – like people Mic 2:11 – I will Mic 7:3 – the prince Zep 3:4 – light Zec 13:2 – cause Mal 1:10 – even Luk 16:14 – who Act 8:10 – from Rom 16:18 – by Eph 5:3 – covetousness 1Th 2:5 – a cloak 1Ti 3:3 – not covetous 1Ti 6:5 – supposing 1Pe 5:2 – not for 2Pe 2:3 – through<\/p>\n Jer 8:10. This verse specifies the particular classes among the people of Judah whom God was condemning. The prophets and priests thought they were above being dependent on the word of the Lord. Their motive in turning away from the divine law was their desire to increase their own gains by false dealing with the common people.<\/p>\n Jer 8:10-12. Therefore will I give their wives unto others See on Jer 6:12; and their fields to them, that shall inherit, or possess, them For the word inherit is sometimes taken for any sort of possession. See Psa 32:8. So Israel is called the Lords inheritance, chap. Jer 10:16, and elsewhere. The expression, however, implies that their fields should not only be taken possession of by the victorious Chaldeans, should be ravaged and stripped of their crops and cattle, but that these their enemies should possess their fields as their own, and acquire a property in them which they should transmit to their posterity. For every one is given to covetousness, &c. For the elucidation of this and the two following verses, see notes on Jer 6:13-15.<\/p>\n Since all the spiritual leaders, from the least to the greatest, lived for money and persisted in their deceit, the Lord would give their wives and fields to new owners, namely, the invaders (cf. Deu 28:30).<\/p>\n "Dark is the day when people reject God’s Word. Darker it is when the ministers of the Word betray their holy commission. [Note: Jensen, p. 40.] <\/span><\/p>\n Therefore will I give their wives unto others, [and] their fields to them that shall inherit [them]: for every one from the least even unto the greatest is given to covetousness, from the prophet even unto the priest every one dealeth falsely. 10 12. See summary at commencement of section. These verses are omitted by … Continue reading “Exegetical and Hermeneutical Commentary of Jeremiah 8:10”<\/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-19174","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/19174","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=19174"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/19174\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=19174"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=19174"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=19174"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/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: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"