25, 26<\/strong>. circumcised in their uncircumcision<\/em> ] probably meaning circumcised in body but not in heart. “Judah cannot rely on a rite which she shares with the heathen, indeed the corresponding inward circumcision is as lacking in her as in them,” Pe. See on Jer 4:4<\/span>. The statements in Jer 9:26<\/em><\/span> are confirmed as to Egypt by Jos 5:9<\/span> (where “reproach of Egypt” means that the Egyptians would despise them as long as they remained uncircumcised), and by Herod. II. 104. The other nations, as tracing their descent from Abraham, would naturally observe the rite; so too the Arabians, as claiming Ishmael (see Gen 17:23<\/span> ff.) for ancestor. Josephus ( Ant<\/em>. I. xii. 2) also testifies as to these last. The Philistines, on the other hand, are frequently designated contemptuously as uncircumcised (e.g. 1Sa 14:6<\/span>; 1Sa 17:26<\/span>).<\/p>\n that have the corners<\/em> of their hair polled<\/em> ] i.e. cut off from the temples. See also Jer 25:23<\/span>, Jer 49:32<\/span>. According to Herod. (III. 8) it had a religious significance with certain Arab tribes. Hence its prohibition in Lev 19:27<\/span>.<\/p>\n the wilderness<\/em> ] the desert of Arabia, eastward of Palestine.<\/p>\n all the nations are uncircumcised<\/em> ] The true circumcision of the heart is as much lacking with them as with Judah.<\/p>\n All them which are circumcised … – <\/B>Rather, all circumcised in uncircumcision, i. e., all who though outwardly circumcised have no corresponding inward purity.<\/P><\/p>\n Verse 25<\/span>. I will punish all<\/B><\/I> them which are <\/B>circumcised with the<\/B><\/I> <\/B>uncircumcised<\/B><\/I>] Do not imagine that you<\/I>, because of your crimes, are the only objects of my displeasure; the circumcised<\/I> and the uncircumcised<\/I>, the Jew<\/I> and the Gentile<\/I>, shall equally feel the stroke of my justice, their transgressions being alike, after their advantages and disadvantages are duly compared. In like manner, other nations<\/I> also were delivered into the hands of Nebuchadnezzar, these he immediately enumerates: Egypt<\/I> and Edom<\/I>, and the Moabites<\/I> and the Ammonites<\/I>, and the Arabians of the<\/I> desert<\/I>. All these nations were uncircumcised<\/I> in that way which God required that rite to be practised as a sign of his covenant<\/I>; and the Israelites, that did practise it as a sign of that covenant, did not attend to its spiritual meaning, for they were all uncircumcised in heart<\/I>. And it may be remarked, that these people were in general confederated against the Chaldeans.<\/P> <\/p>\n I will punish, <\/B>viz. by the Babylonians, all them which are circumcised: q.d. Do not think to insist upon your external privilege of circumcision<\/I>, that you are Abrahams natural seed, and thereby distinguished from other nations, as you sometimes were wont to do of the temple<\/I>, that you had God in the midst of you. Do not think that shall privilege you: for you shall see it shall not be long ere I bring the Chaldeans upon those other nations, which either are circumcised in the flesh as well as you, and upon you also, who are uncircumcised in heart as well as they: or whether circumcision was lost, as being cast off by them, and so they were indeed uncircumcised; God tells them they shall fare alike: hence in the next verse he ranks Judah next to Egypt among the other uncircumcised nations; for he looks to the circumcision of the heart, not of the body; to inward worship, not outward only; therefore some read it the circumcised in uncirumcision<\/I>. <\/P> <\/p>\n 25. with the uncircumcised<\/B>rather,”all that are circumcised in uncircumcision<\/I>“[HENDERSON]. The Hebrew<\/I>is an abstract<\/I> term, not a concrete,<\/I> as EnglishVersion<\/I> translates, and as the pious “circumcised” is.The nations specified, Egypt, Judah, c., were outwardly<\/I>“circumcised,” but in heart<\/I> were “uncircumcised.”The heathen nations were defiled, in spite of their literalcircumcision, by idolatry. The Jews, with all their glorying in theirspiritual privileges, were no better (Jer 4:4<\/span>Deu 10:16<\/span>; Deu 30:6<\/span>;Rom 2:28<\/span>; Rom 2:29<\/span>;Col 2:11<\/span>). However, Eze 31:18<\/span>;Eze 32:19<\/span>, may imply that theEgyptians were uncircumcised; and it is uncertain as to the othernations specified whether they were at that early time circumcised.HERODOTUS says theEgyptians were so; but others think this applies only to the priestsand others having a sacred character, not to the mass of the nation;so English Version<\/I> may be right (Rom 2:28<\/span>;Rom 2:29<\/span>).<\/P><\/p>\n Behold, the days come, saith the Lord<\/strong>,…. Or, “are coming” h; it seems to respect the time after the Babylonish captivity, when the punishment after threatened took place, and not before:<\/p>\n that I will punish all them that are circumcised with the uncircumcised<\/strong>; Jews and Gentiles together. The circumcised. Jews trusting in their circumcision, and being, as is said in the next verse, uncircumcised in heart, were no better than the uncircumcised Gentiles; wherefore both being transgressors of the law, and despisers of the Gospel of Christ, are threatened with destruction; see Ro 2:12<\/span>.<\/p>\n h “dies [sunt] venientes”, Schmidt, Montanus; “venturi sunt”, Junius & Tremellius, Piscator.<\/p>\n (9:24-25) <\/p>\n Thus Jer 9:24<\/span> and Jer 9:25<\/span> are connected with what precedes. The lack of righteousness is indicated by the idea : circumcised with foreskin, i.e., not, circumcised in the foreskin (lxx, Vulg.), but circumcised and yet possessed of the foreskin. It is incorrect to translate: circumcised together with the uncircumcised (Kimchi, de W.). This is not only contrary to the usage of the language, but inconsistent with the context, since in Jer 9:25<\/span> uncircumcisedness is predicated of the heathen and of Judah. The expression is an oxymoron<\/em>, thus: uncircumcised-circumcised (Ew.), intended to gather Jews and heathen into one category. This is shown by the order of the enumeration in Jer 9:24<\/span>: Egypt, Judah, Edom, etc.; whence we may see that in this reference the prophet puts Judah on the same footing with the heathen, with the Egyptians, Edomites, etc., and so mentions Judah between Egypt and Edom. From the enumeration Ew. and Ng. , following the example of Jerome, <\/p>\n (Note: Jerome writes: multarum ex quadam parte gentium, et maxime quae Judaeae Palaestinaeque confines sunt, usque hodie populi circumciduntur, et praecipue Aegyptii et Idumaei, Ammonitae et Moabitae et omnis regio Saracenorum, quae habitat in solitudine <\/em>.)<\/p>\n conclude that all the peoples named along with Judah practised circumcision. But neither on exegetical nor on historical grounds can this be confidently asserted. Considered from the exegetical point of view, it is contradictory of the direct statement in Jer 9:25<\/span>, that all the nations are uncircumcised. We must certainly not take the words as: all these peoples, giving the article then the force of a retrospective demonstrative; still less can they mean “all the other nations” besides those named. “All the nations” are all nations besides Israel. When these are called “uncircumcised,” and Israel “uncircumcised in heart,” it is as clear as can be that all nations, and so Egyptians, Edomites, etc., are called uncircumcised, i.e., in the flesh; while Israel – the whole house of Israel, i.e., Judah and the other tribes – are set over against the nations in contrast to them as being uncircumcised in heart, i.e., spiritually. From the historical view-point, too, it is impossible to prove that circumcision was in use amongst all the nations mentioned along with Judah. Only of the Egyptians does Herod. ii. 36f., 104, record that they practised circumcision; and if we accept the testimony of all other ancient authors, Herod.’s statement concerns only the priests and those initiated into the mysteries of Egypt, not the Egyptian people as a whole; cf. my Bibl. Archol<\/em>. i. S. 307f. The only ground for attributing the custom of circumcision to the Moabites and Arabs, is the fact that Esau and Ishmael, the ancestors of these peoples, were circumcised. But the inference drawn therefrom is not supported by historical testimony. Indeed, so far as the Edomites are concerned, Josephus testifies directly the contrary, since in Antt<\/em>. xiii. 9. 1, he tells us that when John Hyrcanus had conquered this people, he offered them the choice of forsaking their country or adopting circumcision, and that they chose the latter alternative. As to the ancient Arabs, we find in the Ztschr. fr die Kunde des Morgl. <\/em> iii. S. 230, a notice of the tribe ‘Advan <\/em>, where we are told that the warriors of this tribe consist of uncircumcised young men along with those already circumcised. But this gives us no certain testimony to the universal prevalence of circumcision; for the notice comes from a work in which pre-and post-Mohammedan traditions are confounded. Finally, there is no historical trace of the custom of circumcision amongst the Ammonites and Moabites. here, and Jer 25:23<\/span>; Jer 49:32<\/span>: those polled, cropped at the edges of the beard and sides of the head, are such as have the hair cut from off the temples and the forehead, observing a custom which, according to Herod. iii. 8,<\/p>\n (Note: , , . )<\/p>\n was usual amongst some of the tribes of the Arabian Desert. The imitation of this practice was forbidden to the Israelites by the law, Lev 19:27<\/span>; from which passage we may see that refers to the head and the beard. Acc. to Jer 49:32<\/span>, cf. with v. 28, the tribes meant belonged to the Kedarenes, descended according to Gen 25:13<\/span> from Ishmael. In the wilderness, i.e., the Arabian Desert to the east of Palestine. By means of the predicate “uncircumcised in heart,” the whole house of Israel, i.e., the whole covenant people, is put in contrast with the heathen. Circumcision involved the obligation to walk blameless before God (Gen 17:1<\/span>), and, as sign of the covenant, to keep God’s commandments. If this condition was not fulfilled, if the heart remained uncircumcised, Israel lost all pre-eminence over the heathen, and was devoid of all room for glorying in the sight of God, just as the heathen were, who know not God the Lord, who have turned the truth of God into unrighteousness, and in their unrighteousness have become liable to the judgment of God.<\/p>\n Vs. 25-26: THE PUNISHMENT OF ALL UNCIRCUMCISION<\/strong><\/p>\n 1. Jeremiah has already stressed the necessity of a “circumcised heart,” (4:4).<\/p>\n 2. Here is a warning that flesh-circumcision (the mere observation of a legalistic ritual) will not exempt one from punishment, (comp. Gal 5:6<\/span><\/strong>; Gal 6:15<\/span><\/strong>); Judah is listed, along with Egypt, Edom, Ammon and Moab, as being ripe for judgment – even though physically circumcised, (Lev 26:41<\/span><\/strong>; etc.).<\/p>\n 3. Judah is no different from the Gentiles (in the eyes of God) so long as she is “uncircumcised In heart”; the cutting of the flesh <\/strong>means nothing to Him if the heart is not loyal to His covenant!<\/p>\n The Prophet, after having removed the obstacle which he saw hindered the Jews from reverently receiving the truth of God, now speaks more sharply, and performs the office of a herald in denouncing the vengeance which was at hand: Behold, he says, come shall the days, in which I will visit all the uncircumcised in uncircumcision <\/p>\n This passage admits of two meanings. Some interpreters take as distinct these two words, מול mul, the circumcised, בערלה, beorle, in uncircumcision; as though Jeremiah had said, “I will visit the Jews, who are circumcised, as well as the heathen nations, who are uncircumcised,” Others read them jointly, — that God threatens vengeance on the Jews and Gentiles, because they were circumcised, and still retained uncircumcision. The passage may however be thus suitably explained, — that there was a mixture, which corrupted the sacredness of circumcision, and made it like the uncircumcision of the Gentiles; as though it were thus expressed, “I will visit the circumcised with the uncircumcision,” that is, promiscuously and without any difference, as we say in our language, Pele mele. For it follows afterwards, that all were uncircumcised in heart; that is, all the Jews. We hence see that the Prophet makes circumcision and uncireumcision the same, and that he intended to render profane the sacred symbol of adoption;but he had reference to the Jews, who, being degenerated, thus adulterated God’s covenant, and at the same time violated circumcision, so that in differed nothing from uncircumcision. I therefore think, that the Jews are classed with the Gentiles, so that he ascribes even to them uncircumcision: I will then visit all the circumcised with the uncircumcision; that is, the circumcision of each is vain, and is like uncircumcision. <\/p>\n IV. THE UNCIRCUMCISED HEART Jer. 9:25-26<\/span><\/p>\n TRANSLATION<\/strong><\/p>\n (25) Behold, days are coming (oracle of the LORD) when I will bring punishment upon all circumcised in their uncircumcision. (26) Upon Egypt and Judah and Edom and the children of Ammon and Moab and all those who cut the corners (of the hair) who dwell in the wilderness, for all the nations are uncircumcised and all the house of Israel are uncircumcised of heart.<\/p>\n COMMENTS<\/strong><\/p>\n Circumcision was given by divine command to Abraham and his descendants as a sign of the covenant between God and that people. (Gen. 17:10<\/span>). The men of Jeremiahs day while outwardly bearing the sign of the covenant had drifted far from God. spiritually they were uncircumcised. Their hearts were closed to the word of God. They were members by birth of the nation Israel; but actually they were no part of the spiritual Israel. Shortly, warns Jeremiah, God will bring His punishment upon all those who though outwardly circumcised were really uncircumcised (Jer. 9:25<\/span>), Other nations of antiquity practiced circumcision as well as did the Jews. Five such peoples are named in Jer. 9:26<\/span> : Egyptians, Edomites, Ammonites, Moabites and those who cut the corners of the hair. This latter phrase refers to the Arabian tribes who shaved the temples at puberty and consecrated them to their deities.[188] The circumcision practiced by these heathen nations was not done in obedience to the command of God and therefore their circumcision was regarded by God as uncircumcision. Gods judgment would fall upon them. But Gods judgment would also fall upon the men of Judah who were in this respect no different from their pagan neighbors. They were physically circumcised but not spiritually so.[189] Just as the men of Israel were not living up to their circumcision, so many today are not living up to their baptism. Many have had their bodies immersed in water but their minds, hearts and will remain unbaptized.<\/p>\n [188] Herodotus III. 8. This practice was forbidden to the Israelites. See Lev. 19:27<\/span>; Deu. 14:1<\/span><\/p>\n [189] See Deu. 10:16<\/span>; Deu. 30:6<\/span>; Jer. 4:4<\/span>; Rom. 2:25-29<\/span>.<\/p>\n (25) I will punish all them which are circumcised with the uncircumcised.<\/strong>The passage is difficult, but the English verse is misleading. Better, I will punish all those that are circumcised in uncircumcision<\/em>all, i.e., <\/em>who have the outward sign, but not the inward purity of which it was the symbol. In the day of Gods judgments (this being the connecting link with the preceding verse) there would be no difference between the Jew and other races who like him practised circumcision on the one hand, and the outlying heathen world on the other. Here, again, Jeremiah anticipated St. Paul, To the Jew first, and also to the Gentile; for there is no respect of persons with God (Rom. 2:9<\/span>). The true circumcision is that which is in the spirit, not in the letter (Rom. 2:29<\/span>).<\/p>\n 3<\/strong>. The Means of Escape from Impending Punishment. <\/strong> Jer 9:25<\/span> to Jer 10:25<\/span>.<\/p>\n 25<\/strong>. <\/strong> Circumcised with the uncircumcised <\/strong> Rather, circumcised in uncircumcision; <\/em> literally, with the foreskin. <\/em> The meaning is, God will cut off all who are really uncircumcised, and among these are included those who have received merely <\/em> the outward rite.<\/p>\n It is blessed to see the Old Testament truths corresponding with New Testament doctrines. Both the circumcised and the uncircumcised are all one in Christ Jesus. And without him, neither circumcision nor uncircumcision, availeth anything. Gal 6:15<\/span> ; Gal 3:26<\/span> to the end.<\/p>\n Jer 9:25 Behold, the days come, saith the LORD, that I will punish all [them which are] circumcised with the uncircumcised;<\/p>\n Ver. 25. That I will punish all them, &c.<\/strong> ] Promiscuously and impartially. <\/p>\n <\/p>\n That are circumcised.<\/strong> ] Some read it, The circumcised in uncircumcision. Unregenerate Israel, notwithstanding their circumcision, are to God as Ethiopians. Amo 9:7 <\/p>\n NASB (UPDATED) TEXT: Jer 9:25-26<\/p>\n 25Behold, the days are coming, declares the LORD, that I will punish all who are circumcised and yet uncircumcised 26Egypt and Judah, and Edom and the sons of Ammon, and Moab and all those inhabiting the desert who clip the hair on their temples; for all the nations are uncircumcised, and all the house of Israel are uncircumcised of heart.<\/p>\n Jer 9:25-26 This is a theological contrast between physical circumcision and spiritual circumcision. Circumcision was an outward sign of the covenant between YHWH and Abraham (cf. Gen 17:10). All of the surrounding nations practiced circumcision, but not for the same spiritual purposes as Israel. The only uncircumcised people in the Ancient Near East that we know of were the Philistines, a group of mercenaries from Aegean Islands who invaded Palestine around the middle of the twelfth century B.C. But, although circumcision was meant to be a sign of the covenant, what God really wanted was an inner attitude of love for Him, as well as the outward covenant stipulations. This is why the Bible repeatedly speaks of different parts of the body being circumcised: (1) the ears, Jer 6:10; (2) the lips, Exo 6:12; Exo 6:30; and (3) the heart, Lev 26:41; Deu 10:16; Deu 30:6; Jer 4:4; Eze 44:7; Eze 44:9. This same radical truth is reflected in the NT in Rom 2:28-29! As temple ritual and liturgy without faith offered no hope, so too, family liturgy and ritual without faith offered no hope (i.e., Jeremiah 7)!<\/p>\n Jer 9:26 who clip the hair on their temples There have been two basic interpretations of this Hebrew phrase. The NASB, REV, and NJB interpret this as an idolatrous act reflected in Lev 19:27; Jer 25:23; Jer 49:32. It may relate to mourning for the dead (cf. Deu 14:1) or a part of the idolatrous worship of the foreign gods (cf. Herodotus 111,8).<\/p>\n The other interpretation is found in the NKJV, NIV, and REB, which translate this as a metaphor for the universal judgment of God (i.e., NKJV, and all who are in the farthest corners, who dwell in the wilderness).<\/p>\n circumcised, &c. : in the flesh, but not in “ears” (Jer 6:10), nor in “heart” (Jer 4:4). Reference to Pentateuch (Lev 26:41, Lev 26:42. Deu 10:16; Deu 30:6). Elsewhere only in Eze 44:7, Eze 44:9, <\/p>\n with the uncircumcised = circumcised in uncircumcision: i.e. “circumcised [externally]who [are yet really] uncircumcised”, as explained at the end of the next verse. Hence the contrast with the nations mentioned, which all practiced (external) circumcision (Rom 2:25-29). <\/p>\n Jer 9:25-26<\/p>\n Jer 9:25-26<\/p>\n Behold, the days come, saith Jehovah, that I will punish all them that are circumcised in [their] uncircumcision: Egypt, and Judah, and Edom, and the children of Ammon, and Moab, and all that have the corners [of their hair] cut off, that dwell in the wilderness; for all the nations are uncircumcised, and all the house of Israel are uncircumcised in heart.<\/p>\n Due to certain ambiguities in the Hebrew text, some have challenged the implication here that all of the nations mentioned actually practiced circumcision. “The KJV asserts that circumcision was not practiced by any of these nations; whereas, all we can affirm is, that, except for a small class (of priests) in Egypt, there is no proof of the general acceptance of circumcision by the list of nations mentioned here.” We prefer the KJV rendition, because, generally, the translators who gave us that version of the scriptures believed they were translating the “Word of God,” whereas, it is evident that some more recent translators prefer to give us what they believe the prophet meant, or what they think he should have said, instead of what is written. With this view of the text, we agree with Robinson that, “Israel is here degraded to the level of other uncircumcised nations.” “The passage also teaches the glory of Israel’s religion, and the futility of physical without spiritual circumcision.”<\/p>\n Uncircumcised in heart…<\/p>\n (Jer 9:26). This meant that physical circumcision alone, without the devoted and obedient heart that was supposed to accompany such a sign of the covenant, was worthless.<\/p>\n THE UNCIRCUMCISED HEART Jer 9:25-26<\/p>\n Circumcision was given by divine command to Abraham and his descendants as a sign of the covenant between God and that people. (Gen 17:10). The men of Jeremiahs day while outwardly bearing the sign of the covenant had drifted far from God. spiritually they were uncircumcised. Their hearts were closed to the word of God. They were members by birth of the nation Israel; but actually they were no part of the spiritual Israel. Shortly, warns Jeremiah, God will bring His punishment upon all those who though outwardly circumcised were really uncircumcised (Jer 9:25), Other nations of antiquity practiced circumcision as well as did the Jews. Five such peoples are named in Jer 9:26 : Egyptians, Edomites, Ammonites, Moabites and those who cut the corners of the hair. This latter phrase refers to the Arabian tribes who shaved the temples at puberty and consecrated them to their deities. Herodotus III. 8. This practice was forbidden to the Israelites. See Lev 19:27; Deu 14:1 The circumcision practiced by these heathen nations was not done in obedience to the command of God and therefore their circumcision was regarded by God as uncircumcision. Gods judgment would fall upon them. But Gods judgment would also fall upon the men of Judah who were in this respect no different from their pagan neighbors. They were physically circumcised but not spiritually so. See Deu 10:16; Deu 30:6; Jer 4:4; Rom 2:25-29. Just as the men of Israel were not living up to their circumcision, so many today are not living up to their baptism. Many have had their bodies immersed in water but their minds, hearts and will remain unbaptized.<\/p>\n Sin and Punishment – Jer 8:4 to Jer 9:26<\/p>\n Open It<\/p>\n 1. What is one of the more obnoxious boasts you have ever heard? <\/p>\n 2. How does it feel to be deceived by a close friend? <\/p>\n Explore It<\/p>\n 3. In what ways did Israels stubbornness seem “unnatural” to God? (Jer 8:4-7) <\/p>\n 4. Who was guilty of greed, deceit, and minimizing Israels predicament? (Jer 8:10-11) <\/p>\n 5. What attitude did God expect but fail to find in the people of Israel? (Jer 8:12) <\/p>\n 6. What did God determine to take away from Israel? (Jer 8:13) <\/p>\n 7. What was the cry of the people in the face of Gods judgment? (Jer 8:14-16) <\/p>\n 8. To what did God compare His instruments of judgment? (Jer 8:17) <\/p>\n 9. What was the cry of Jeremiahs heart as he contemplated the judgments he was announcing? (Jer 8:18-21) <\/p>\n 10. What was Gods answer to Jeremiahs pleading? (Jer 8:19) <\/p>\n 11. What was Jeremiahs fervent wish for Israel? (Jer 8:22) <\/p>\n 12. In spite of his sadness for them, why did Jeremiah want to separate himself from his people? (Jer 9:1-2) <\/p>\n 13. What warning did Jeremiah receive from God concerning the people among whom he lived? (Jer 9:4-6) <\/p>\n 14. What was it about the words of the people that displeased God? (Jer 9:7-9) <\/p>\n 15. What did God reveal to Jeremiah about the desolation of the land? (Jer 9:10-16) <\/p>\n 16. What were some of the illustrations of grief and destruction given in Jeremiahs prophecy? (Jer 9:17-22) <\/p>\n 17. What is the only boast that has legitimacy with God? (Jer 9:23-24) <\/p>\n Get It<\/p>\n 18. In what ways does the plant and animal world reflect Gods orderliness more than does human society? <\/p>\n 19. What should we remember about our possessions when we are tempted to become bitter about what we have lost? <\/p>\n 20. What does it mean to you to find healing in God? <\/p>\n 21. Why is it important for us to grieve for the suffering of wicked people? <\/p>\n 22. Why is it important for our words to match our plans and actions? <\/p>\n 23. How have you experienced the contrast between wisdom, strength, and riches and the knowledge of the Lord? <\/p>\n Apply It<\/p>\n 24. How can you demonstrate Gods available healing to someone else this coming week? <\/p>\n 25. In the coming month, how will you pursue the knowledge of the Lord? <\/p>\n Questions On Jeremiah Chapter Nine<\/p>\n By Brent Kercheville<\/p>\n 1 What is the reaction of Jeremiah (Jer 9:1-2)? What do we learn from this?<\/p>\n 2 What results from not knowing the Lord (Jer 9:3)?<\/p>\n 3 What is the condition of society (Jer 9:4-6)? What do we learn from this reality?<\/p>\n 4 What will God do (Jer 9:7-11)?<\/p>\n 5 What do the people need to be wise enough to understand (Jer 9:12-16)?<\/p>\n 6 What is being pictured as the result of their sins (Jer 9:17-22)?<\/p>\n 7 What is Gods important message to the people (Jer 9:23-24)? What do we learn?<\/p>\n TRANSFORMATION:<\/p>\n How does this relationship change your relationship with God? What did you learn about him? What will<\/p>\n you do differently in your life?<\/p>\n that: Eze 28:10, Eze 32:19-32, Amo 3:2, Rom 2:8, Rom 2:9, Rom 2:25, Rom 2:26, Gal 5:2-6 <\/p>\n punish: Heb. visit upon <\/p>\n Reciprocal: Gen 17:10 – Every Lev 19:23 – uncircumcised Lev 26:41 – their uncircumcised Jos 5:9 – I rolled away 1Sa 31:4 – uncircumcised Isa 24:10 – of confusion Jer 21:14 – punish Eze 25:2 – the Ammonites Eze 25:11 – upon Eze 29:2 – against all Eze 31:18 – thou shalt Eze 35:2 – and prophesy Amo 2:4 – Judah Amo 9:7 – ye not Oba 1:1 – concerning Oba 1:15 – the day Hab 1:5 – ye among Act 7:51 – uncircumcised Eph 2:11 – Uncircumcision<\/p>\n Jer 9:25. God often used heathen nations as instruments with which to punish his own people. But he likewise chastised those heathen groups because of their cruelty upon the unfortunate nation, and because of the personal satisfaction they took from the service. Hence the prediction in this verse threatens vengeance upon the various nations whom God had been using and intended yet to use. The terms circumcised and uncircumcised are used to classify all of the peoples to be involved in the chastisement of the Lord; the first Of the terms refers to the Jews.<\/p>\n Jer 9:25-26. Behold the days come, &c. Blaney translates these two verses, Behold, the days are coming, saith Jehovah, that I will punish all the circumcision with the uncircumcision; Egypt, &c., and all those that have their coast insulated, those that dwell in the wilderness: for all the nations are uncircumcised, and all the house of Israel is uncircumcised in heart. The Greek word , which properly means uncircumcision, is several times used by St. Paul for the persons who are uncircumcised, as , circumcision, is put for persons circumcised. See Rom 2:26-27; Rom 3:30. Because the Jews valued themselves so much upon their circumcision, God here tells them that, when he should send his judgments abroad into the world, they should find no more favour than those that were not circumcised; and, accordingly, in mentioning the heathen nations whom he would punish, he places Judah among them, because they were, in effect, uncircumcised as well as the heathen, contenting themselves with the outward sign of circumcision in the flesh, without seeking that internal circumcision, which is of the heart and spirit, and the purification and holiness signified thereby. By those that have their coast insulated, as Blaney renders one of the clauses of Jer 9:26, he supposes the Arabians are designed, which he thinks may be fairly concluded from the connection in which the same words. , stand with the context, in Jer 49:32. Concerning the precise meaning, however, of these words, he justly observes, interpreters differ very greatly. Some represent them as signifying persons cut off from other people, by being thrust into a remote corner; in which light the translators of our Bible appear to have considered them, when they rendered them in the text, All that are in the utmost corners, and in the margin, cut off into corners. But all the ancient versions understand them as expressing the peculiar manner in which the Arabians cut the hair of their heads or beards, expressed also in our marginal reading; which reading, Dr. Durel says, ought doubtless to be received into the text; the Arabs, who are meant, he thinks, by this periphrasis, being accustomed to cut their hair short, particularly about the crown of the head; and in respect to their beards, leaving only a tuft of hair growing about their chins; a practice which was forbidden to the Jews, Lev 19:27. But it seems much more probable that the words have a respect to the peninsular form of the country, surrounded on all sides by the sea, excepting only the isthmus to the north; and thus almost insulated, or cut off, from any other land. <\/p>\n 9:25 Behold, the days come, saith the LORD, that I will punish all [them who are] {t} circumcised with the uncircumcised;<\/p>\n (t) Meaning, both Jews and Gentiles, as in this next verse he shows the cause, Jer 4:4 .<\/p>\n The worthlessness of circumcision 9:25-26<\/span><\/p>\n Trust in religious ritual (Jer 9:25-26) is just as wrong as trust in human achievements (Jer 9:23-24).<\/p>\n "Just as the knowledge of God is more important than wisdom, power, or might, even so faith that springs from the heart is more important than any outward show of religion." [Note: Kelley, p. 154.] <\/span><\/p>\n The Lord promised to punish those "circumcised" in one way but not in another in the future. Jeremiah used an oxymoron to describe the Jews: the "uncircumcised (in heart) circumcised (in body)."<\/p>\n Behold, the days come, saith the LORD, that I will punish all [them which are] circumcised with the uncircumcised; 25, 26. circumcised in their uncircumcision ] probably meaning circumcised in body but not in heart. “Judah cannot rely on a rite which she shares with the heathen, indeed the corresponding inward circumcision is as lacking … Continue reading “Exegetical and Hermeneutical Commentary of Jeremiah 9:25”<\/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-19211","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/19211","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=19211"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/19211\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=19211"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=19211"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=19211"}],"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: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: College Press Bible Study Textbook Series<\/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: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Old and New Testaments Restoration Commentary<\/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: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (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":"