Jer 9:6<\/span><\/p>\n Thine habitation is in the midst of deceit.<\/em><\/p>\n<\/p>\n Strong indictment of Christian countries<\/strong><\/p>\n Who has not felt as Jeremiah? This is a Christian country. Why? Because the majority are as bent on self-pleasing, as careless of God, as heartlessly and systematically forgetful of the rights and claims of others, as they would have been had Christ never been heard of?<\/p>\n 1. <\/strong>A Christian country? Behold its meaningless shibboleths, its two hundred forms or fashions of Christian belief! How this disunion dishonours Christ.<\/p>\n 2. <\/strong>A Christian country? Behold the worship of mammon, the rage of avarice. Look at the wonderful baits which the company monger throws out day by day to human weakness and cupidity! The lying advertisements, the countless quacks, raising hopes never to be fulfilled.<\/p>\n 3. <\/strong>A Christian country, and God denied on the platform and in the press! Where atheism is mistaken for intelligence, and agnosticism for logic and reason! Where flagrant lust walks the streets, and gambling reigns!<\/p>\n 4. <\/strong>A Christian country: where the rich and noble spend their time in horse racing, hunting, and shooting innumerable birds and beasts; where thousands die of need and starvation in fever dens, while untold sums are spent by the wealthy on whims, toys, and gaiety!<\/p>\n 5. <\/strong>A Christian country: where there is more than Egyptian worship of Anubis; where a pet dog is fondled and pampered, and helpless children suffer and die! Oh yes! it is a Christian country–the name of Christ has been named in it for fifteen centuries past; and for that reason Christ will judge it. (C. J. Ball, M. A.<\/em>)<\/p>\n This God speaks to the prophet, either to inform him that there is no hope of this peoples reformation, Jer 8:5<\/span>; therefore he expresseth a deceitful people by the abstract, <\/P> deceit, i.e. nothing among them but deceit one to another, and hypocrisy towards me, as Psa 109:2<\/span>, and vanity for vain men, Job 35:13<\/span>; or to caution and advise him how to behave himself among such a people, that he be very wary he be not insnared by them, Jer 12:6<\/span>. <\/P> They refuse to know me; either hoping to shift well enough by their several means they think to use, they are careless of turning to me, Jer 8:5<\/span>; or by hearkening to their false prophets, who have all along deceived them, they obstinately reject my ways and counsels, Psa 36:1-4<\/span>; 82:5<\/span>. <\/P> <\/p>\n 6. Thine<\/B>God addressesJeremiah, who dwelt in the midst of deceitful men. <\/P> refuse to know me<\/B>Theirignorance of God is wilful (Jer 9:3<\/span>;Jer 5:4<\/span>; Jer 5:5<\/span>).<\/P><\/p>\n Thine habitation is in the midst of deceit<\/strong>,…. In the midst of a people of deceit, as Kimchi and Ben Molech. These are the words of the Lord to the prophet, showing what a people he dwelt among, and had to do with; how cautiously and prudently he should act; how little they were to be trusted to and depended upon; and what little hope there was of bringing them to true repentance, since there was so much deceit and hypocrisy among them. The Targum interprets the words not of the habitation of the prophet, but of the people, thus,<\/p>\n “they sit in the house of their own congregation, and talk of their iniquities deceitfully;”<\/p>\n and so Jarchi,<\/p>\n “while they are sitting they devise deceitful devices.”<\/p>\n Through deceit they refuse to know me, saith the Lord<\/strong>: or, “because of deceit” t; hypocrisy being a reigning and governing sin in them; they liked not the true knowledge of God, and refused to worship him according to the revelation of his will.<\/p>\n t “ob dolum”, Schmidt.<\/p>\n The Prophet here introduces God as the speaker, that the Jews might know that they had not to do with mortal man. For they might, according to their usual perverseness, have raised this objection, “Thou indeed severely condemnest us, and treatest us reproachfully; but who has made thee our judge?” Lest then they should think that the words which he had hitherto declared, were the words of man, he interposes the authority of God, Thou, he says, dwellest in the midst of a deceitful people <\/p>\n But we must observe that this admonition to the Prophet was necessary for two reasons. For when God searches the minds and hearts of men by his word, ministers of the word are necessary to exercise this jurisdiction, men endued with wisdom, understanding, and prudence. The word, says the apostle, is like a two — edged sword, or it is one that cuts on both sides, for it penetrates into the hearts and thoughts of man and into their very marrow. (Heb 4:12<\/span>.) We also know what Paul says, <\/p>\n “<\/p>\n When an unbeliever comes into your assembly, his conscience is searched; so that he will be constrained to fall down and to give glory to God.” (1Co 14:24<\/span>.) <\/p>\n To the same purpose is this saying of Christ, <\/p>\n “<\/p>\n When the Spirit is come, He will judge the world,” (Joh 16:8<\/span>) <\/p>\n for by the Spirit He means the preaching of the Gospel. It is then necessary that the ministers of the word, in order that they may faithfully and profitably perform their office, should be taught to understand the deceits and subterfuges by which men are wont to deceive. As then there are many hidden things in the hearts of men, he who would effectually teach must know that the innermost recesses of the heart must be probed and searched. The Prophet had heard from God that the people, over whom He was appointed, were fallacious and filled with guiles and frauds: Thou, He says, dwellest in the midst of a deceitful people; as though he had said, “Thou hast to do with dishonest men, who not only openly betray their wickedness, but also deceive when they pretend any repentance or profess obedience to God: that they may not therefore weaken or cajole thy resolution by their deceptions, settle it in thy mind that thou wilt have to contend with their wiles.” This is one reason. <\/p>\n There is another reason; for as God’s servants ought to know their wiles, which they are bidden to reprove, so there is need of courage and perseverance, lest hypocrisy should dishearten them: for such a thought as this may occur to the minds of God’s servants, “What shall I do? for hidden to me are the thoughts of men: now the truth ought to penetrate into the whole soul; but I know not what lies hid within in any one.” Thus pious teachers might be weakened in their efforts and disheartened, or wholly discouraged, unless God supported them. It was then for this reason that Jeremiah was expressly told, that He had to do with a deceitful and false people. (239) <\/p>\n He afterwards adds, Through guile they refuse to know me God had before complained, that he was not known by the people; but he now exaggerates their crime by saying, that they craftily evaded every light, as though he had said, that they could not plead ignorance or any levity; for through guile, says God, they refuse to know me. As they wholly flattered themselves with deceptions, they designedly extinguished, as far as they could, the light. By guile then he means that obstinate craftiness by which the people cast aside every instruction. It afterwards follows — <\/p>\n (239) Houbigant, Horsley, and Venema have suggested emendations as to this verse, derived in some measure from the Septuagint. A part of the first word, שבתך, is connected by the Septuagint with the former verse; for it is divided into שב and תך As to this division the preceding authors agree; but they differ as to the construction, though mainly the same in sense. The most probable is that of Venema, for he only divides the word, and gives this version, <\/p>\n Burst forth does robbery upon robbery, deceit, on deceit; They refuse to know me, saith Jehovah. <\/p>\n Burst forth, or boil — exoestuat , is certainly not the meaning of שב which signifies to return, to turn, to restore, etc. Then the rendering would be, <\/p>\n Return does guile for guile, deceit for deceit. <\/p>\n The first word is rendered “usury — τόκος ” by the Septuagint, but תך means guile or fraud. See Psa 10:7<\/span>; Psa 55:12<\/span>; Psa 72:14<\/span>. The meaning is, that their dishonest dealings were reciprocal: the cheats cheated one another. <\/p>\n Our version agrees with the Vulgate and the Syriac, and is adopted by Blayney: and he concludes from the end of this verse, that the speaker from the 2d verse is not the Prophet, but God; who, adopting the language of man, intimates his wish to leave a people so wicked. But this conclusion is not necessary; for the prophets often introduce sentences of this kind. — Ed. <\/p>\n (6) Thine habitation . . .<\/strong>The words may be an individualised, and therefore more emphatic, reproduction of the general warning of Jer. 9:4<\/span>. It is, however, better to take them as spoken by Jehovah to the prophet individually. The LXX., following a different reading and punctuation, translates usury upon usury, deceit upon deceit; they refuse to know Me, saith the Lord. And this has been adopted by Ewald, among recent commentators.<\/p>\n Jer 9:6<\/span><\/em><\/strong>. <\/strong>Thine habitation is in the midst of deceit<\/em><\/strong><\/strong> Houbigant follows the LXX, and renders the verse, They add usury to usury, and deceit to deceit, they refuse, <\/em>&c. The experimental knowledge of God, which is true religion, is incompatible with the practice of any wickedness; and therefore it is natural enough for those, who are resolved at all events to abide in their evil courses, to divest themselves of all religious principles, which if insufficient to restrain, will be sure at least to be very troublesome to them; for this cause they are ready to say unto God, Depart from us, for we desire not the knowledge of thy ways, <\/em>Job 21:14<\/span>. <\/p>\n Jer 9:6 Thine habitation [is] in the midst of deceit; through deceit they refuse to know me, saith the LORD.<\/p>\n Ver. 6. Thine habitation is in the midst of deceit,<\/strong> ] i.e., <\/em> Of deceitful persons, who have honey in their tongues, but gall in their hearts; Aliud in labris, aliud in fibris.<\/em> Another in the vat, another in the glass. <\/p>\n <\/p>\n They refuse to know me.<\/strong> ] Ut liberius peccent, libenter ignorant; <\/em> they are wilfully ignorant, 2Pe 3:3<\/span> ; <\/em> 2Pe 3:5 so wedded and wedged they are to their fraudulent practices.<\/p>\n habitation: Jer 11:19, Jer 18:18, Jer 20:10, Psa 120:2-6 <\/p>\n refuse: Jer 13:10, Job 21:14, Job 21:15, Pro 1:24, Pro 1:29, Hos 4:6, Joh 3:19, Joh 3:20, Rom 1:28, 1Co 15:34 <\/p>\n Reciprocal: Exo 7:14 – he refuseth Exo 16:28 – General Psa 10:7 – and deceit Psa 95:10 – and they Psa 120:5 – Woe Jer 8:5 – they hold Eze 5:6 – for they Hos 5:4 – and Hos 6:7 – they dealt Joh 7:28 – whom 2Th 1:8 – that know<\/p>\n Jer 9:6. The various terms used in these verses are for the purpose of describing the depth of Judah’s iniquity. Deceit denotes fraud In their dealing with each other. Their practice of this wickedness was so constant that the Lord called it their habitation. Good and evil never dwell together, hence the Lord accused the people of ignoring him so they could give their attention to the fraudulent practices.<\/p>\n 9:6 Thy habitation [is] in the midst of deceit; {g} through deceit they refuse to know me, saith the LORD.<\/p>\n (g) They would rather have forsaken God than left their wicked trade.<\/p>\n "Deceit" so typified their environment that it prevented them from having much of a relationship with Yahweh. Note the recurrence of "deceit" and its synonyms in this pericope. They did not know God (Jer 9:3), and they refused to know Him. Even while they devotedly studied deception (Jer 9:5), they refused to "know" Him.<\/p>\n "The verb yada’<\/span>, ’know,’ denotes much more than intellectual knowledge but rather that deep intimate knowledge that follows on the personal commitment of one life to another, which is at its deepest in the commitment of a man to God [cf. Amo 3:2]." [Note: Thompson, p. 310.] <\/span><\/p>\n Thine habitation [is] in the midst of deceit; through deceit they refuse to know me, saith the LORD. Jer 9:6 Thine habitation is in the midst of deceit. Strong indictment of Christian countries Who has not felt as Jeremiah? This is a Christian country. Why? Because the majority are as bent on self-pleasing, as careless … Continue reading “Exegetical and Hermeneutical Commentary of Jeremiah 9:6”<\/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-19192","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/19192","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=19192"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/19192\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=19192"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=19192"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=19192"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/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: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/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":"