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Verse-by-Verse Bible Commentary

Jeremiah 26:14

 

 

"But as for me, behold, I am in your hands; do with me as is good and right in your sight.

Adam Clarke Commentary

As for me, behold, I am in your hand - I am the messenger of God; you may do with me what you please; but if you slay me, you will bring innocent blood upon yourselves.


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Bibliography
Clarke, Adam. "Commentary on Jeremiah 26:14". "The Adam Clarke Commentary". http://odl.studylight.org/commentaries/acc/jeremiah-26.html. 1832.

The Biblical Illustrator


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Bibliography
Exell, Joseph S. "Commentary on "Jeremiah 26:14". The Biblical Illustrator. http://odl.studylight.org/commentaries/tbi/jeremiah-26.html. 1905-1909. New York.

John Gill's Exposition of the Whole Bible

As for me, behold, I am in your hand,.... In their power, as they were the chief court of judicature; and to whom it belonged to judge of prophets, and to acquit or condemn them, as they saw fit; wherefore he submits to their authority:

do with me as seemeth good and meet unto you; he was not careful about it; he readily submitted to their pleasure, and should patiently endure what they thought fit to inflict upon him; it gave him no great concern whether his life was taken from him or not; he was satisfied he had done what he ought to do, and should do the same, was it to do again; and therefore they might proceed just as they pleased against him.


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The New John Gill's Exposition of the Entire Bible Modernised and adapted for the computer by Larry Pierce of Online Bible. All Rightes Reserved, Larry Pierce, Winterbourne, Ontario.
A printed copy of this work can be ordered from: The Baptist Standard Bearer, 1 Iron Oaks Dr, Paris, AR, 72855

Bibliography
Gill, John. "Commentary on Jeremiah 26:14". "The New John Gill Exposition of the Entire Bible". http://odl.studylight.org/commentaries/geb/jeremiah-26.html. 1999.

Commentary Critical and Explanatory on the Whole Bible

Jeremiah‘s humility is herein shown, and submission to the powers that be (Romans 13:1).


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These files are a derivative of an electronic edition prepared from text scanned by Woodside Bible Fellowship.
This expanded edition of the Jameison-Faussett-Brown Commentary is in the public domain and may be freely used and distributed.

Bibliography
Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. "Commentary on Jeremiah 26:14". "Commentary Critical and Explanatory on the Whole Bible". http://odl.studylight.org/commentaries/jfb/jeremiah-26.html. 1871-8.

Calvin's Commentary on the Bible

Jeremiah, after having exhorted the princes, the priests, and the whole people to repent, and having shewn to them that there was a remedy for their evil, except by their obstinacy they provoked more and more the wrath of God, now speaks of himself, and warns them not to indulge their cruelty by following their determination to kill him; for they had brought in a sentence that he deserved to die. He then saw that their rage was so violent, that he almost despaired of his life; but he declares here that God would be an avenger if they unjustly vented their rage against him. He yet shews that he was not so solicitous about his life as to neglect his duty, for he surrendered himself to their will; “Do what ye please,” he says, “with me; yet see what ye do; for the Lord will not suffer innocent blood to be shed with impunity.”

By saying that he was in their hand, he does not mean that he was not under the care of God. Christ also spoke thus when he exhorted his disciples not to fear those who could kill the body. (Matthew 10:28.) There is no doubt but that the hairs of our head are numbered before God; thus it cannot be that tyrants, however they may rage, can touch us, no, not with their little finger, except a permission be given them. It is, then, certain that our life can never be in the hand of men, for God is its faithful keeper; but Jeremiah said, after a human manner, that his life was in their hand; for God’s providence is hidden from us, nor can we discover it but by the eyes of faith. When, therefore, enemies seem to rule so that there is no escape, the Scripture says, by way of concession, that we are in their hands, that is, as far as we perceive. We ought yet to understand that we are by no means so exposed to the will of the wicked that they can do what they please with us; for God restrains them by a hidden bridle, and rules their hands and their hearts. This truth ought ever to remain unalterable, that our life is under the custody and protection of God.


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Bibliography
Calvin, John. "Commentary on Jeremiah 26:14". "Calvin's Commentary on the Bible". http://odl.studylight.org/commentaries/cal/jeremiah-26.html. 1840-57.

James Nisbet's Church Pulpit Commentary

‘READY TO BE OFFERED’

‘As for me, behold, I am in your hand: do with me as seemeth good.’

Jeremiah 26:14

After Jeremiah had finished speaking all that the Lord had commanded, he suddenly found himself in a whirlpool of popular excitement, and there is little doubt that he would have met his death had it not been for the prompt interposition of the princes.

I. Such is always the reception which the natural man will give to the words of God.—We may, indeed, gravely question how far we are His ambassadors, if people accept them quietly and as a matter of course. The Word of God to those that hug their sin can only be as a fire, a hammer, and a sharp, two-edged sword. That which men approve and applaud may lack the King’s seal, and be the substitution on the part of the man of tidings which he deems more palatable, and therefore more likely to secure for himself a larger welcome.

II. God, however, vindicated his faithful servant.—The weapons that were formed against him did not prosper, and the tongues that rose against him in judgment were condemned. The princes reversed the passionate judgments passed by the priests and the populace. ‘This man,’ said they, ‘is not worthy of death, for he had spoken to us in the name of the Lord our God.’ And their decision was confirmed by elders who had come from all the cities of Judah. Thus the hearts of men are in the hands of God, and He can turn them as the rivers of water. When a man’s ways please Him, He makes his enemies be at peace with him. The main thing in life is to go straight onward, following the inner voice, and doing God’s work with a single eye to His ‘Well done,’ and He will care for you.

Illustration

‘Here is this timid man standing alone for God against this surging multitude, in which priest and people are merged. Though his life is in the balance, and it might seem necessary to purchase it by absolute silence, he refuses to hold his peace; he insists that God has sent him, and calls on the maddened crowd to amend their ways and return unto Jehovah. Had John the Baptist spoken thus, or John Knox, we had not been surprised. But for this sensitive, retiring man to speak thus is due to the transforming power of the grace of God. There is hope here for those who are naturally reticent and backward, reserved and timid. Take your nature to God, and ask Him to encrust it with iron and brass. Above all, seek a vivid realisation that God is with you. Then open your mouth and speak. Greater is He that is in and with you than he that is the world.’


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Bibliography
Nisbet, James. "Commentary on Jeremiah 26:14". Church Pulpit Commentary. http://odl.studylight.org/commentaries/cpc/jeremiah-26.html. 1876.

John Trapp Complete Commentary

Jeremiah 26:14 As for me, behold, I [am] in your hand: do with me as seemeth good and meet unto you.

Ver. 14. As for me, behold, I am in your hand.] See here how God gave his holy prophet a mouth and wisdom, such as his adversaries were not able to resist. The like he did to other of his martyrs and confessors, as were easy to instance. If the queen will give me life, I will thank her; if she will banish me, I will thank her; if she will burn me, I will thank her, said Bradford to Cresswell, offering to intercede for him. (a)

To do with me as seemeth good and meet unto you.] But this I can safely say, Non omnis moriar. All that ye can do is, to "kill the body." Kill me you may, but hurt me you cannot. Life in God’s displeasure is worse than death. I am not of their mind who say,

κακως ζην κρειον η θανειν καλως.”

- Euripid. in Aulide.

Better live basely than die bravely. Faxit Deus ut quilibet nostrum epilogum habeat galeatum. God grant that, whether our death be a burnt-offering of martyrdom, or a peace offering of a natural death, it may be a free will offering, a sweet sacrifice to the Lord.


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Bibliography
Trapp, John. "Commentary on Jeremiah 26:14". John Trapp Complete Commentary. http://odl.studylight.org/commentaries/jtc/jeremiah-26.html. 1865-1868.

Matthew Poole's English Annotations on the Holy Bible

I am in your hand; that is, I am in your prover (as hand often signifieth in Scripture). Jeremiah doth not by this acknowledge any power they had justly thus to restrain and question him. Nor doth he dare them to do what they had a natural power to do, by saying,

Do with me what seemeth good unto you; the phrase imports no more than that he could not hinder their doing with him what they pleased. The hands in which he was were the hands of violence, not of justice; for though they had a just power against false prophets, yet they had no such power against any prophet sent by God, let the matter of his prophecy be never so threatening and ungrateful to them. Therefore he addeth,


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Bibliography
Poole, Matthew, "Commentary on Jeremiah 26:14". Matthew Poole's English Annotations on the Holy Bible. http://odl.studylight.org/commentaries/mpc/jeremiah-26.html. 1685.

Expositor's Bible Commentary

9

CHAPTER XXIX

RUIN

Jeremiah 22:1-9;, Jeremiah 26:14

"The sword, the pestilence, and the famine,"- Jeremiah 21:9 and passim.

"Terror on every side."- Jeremiah 6:25; Jeremiah 20:10;, Jeremiah 46:5; Jeremiah 49:29; also as proper name, MAGOR-MISSABIB, Jeremiah 20:3.

WE have seen, in the two previous chapters, that the moral and religious state of Judah not only excluded any hope of further progress towards the realisation of the Kingdom of God, but also threatened to involve Revelation itself in the corruption of His people. The Spirit that opened Jeremiah’s eyes to the fatal degradation of his country showed him that ruin must follow as its swift result. He was elect from the first to be a herald of doom, to be set "over the nations and over the kingdoms, to pluck up and to break down, and to destroy and to overthrow." [Jeremiah 1:10] In his earliest vision he saw the thrones of the northern conquerors set over against the walls of Jerusalem and the cities of Judah. [Jeremiah 1:15]

But Jeremiah was called in the full vigor of early manhood; he combined with the uncompromising severity of youth its ardent affection and irrepressible hope. The most unqualified threats of Divine wrath always carried the implied condition that repentance might avert the coming judgment; and Jeremiah recurred again and again to the possibility that, even in these last days, amendment might win pardon. Like Moses at Sinai and Samuel at Ebenezer, he poured out his whole soul in intercession for Judah, only to receive the answer, "Though Moses and Samuel stood before Me, yet My mind could not be toward this people: cast them out of My sight and let them go forth." [Jeremiah 15:1] The record of these early hopes and prayers is chiefly found in chapters 1-20, and is dealt with in "The Prophecies of Jeremiah," preceding. The prophecies in Jeremiah 14:1 - Jeremiah 17:18 seem to recognise the destiny of Judah as finally decided, and to belong to the latter part of the reign of Jehoiakim, and there is little in the later chapters of an earlier date. In Jeremiah 22:1-5 the king of Judah is promised that if he and his ministers and officers will refrain from oppression, faithfully administer justice, and protect the helpless, kings of the elect dynasty shall still pass with magnificent retinues in chariots and on horses through the palace gates to sit upon the throne of David. Possibly this section belongs to the earlier part of Jeremiah’s career. But there were pauses and recoils in the advancing tide of ruin, alternations of hope and despair; and these varying experiences were reflected in the changing moods of the court, the people, and the prophet himself. We may well believe that Jeremiah hastened to greet any apparent zeal for reformation with a renewed declaration that sincere and radical amendment would be accepted by Jehovah. The proffer of mercy did not avert the ruin of the state, but it compelled the people to recognise that Jehovah was neither harsh nor vindictive. His sentence was only irrevocable because the obduracy of Israel left no other way open for the progress of Revelation, except that which led through fire and blood. The Holy Spirit has taught mankind in many ways that when any government or church, any school of thought or doctrine, ossifies so as to limit the expansion of the soul, that society or system must be shattered by the forces it seeks to restrain. The decadence of Spain and the distractions of France sufficiently illustrate the fruits of persistent refusal to abide in the liberty of the Spirit.

But until the catastrophe is clearly inevitable, the Christian, both as patriot and as churchman, will be quick to cherish all those symptoms of higher life which indicate that society is still a living organism. He will zealously believe and teach that even a small leaven may leaven the whole mass. He will remember that ten righteous men might have saved Sodom; that, so long as it is possible, God will work by encouraging and rewarding willing obedience rather than by chastising and coercing sin.

Thus Jeremiah, even when he teaches that the day of grace is over, recurs wistfully to the possibilities of salvation once offered to repentance. [Jeremiah 27:18] Was not this the message of all the prophets: "Return ye now every one from his evil way, and from the evil of your doings, and dwell in the land that Jehovah hath given unto your fathers"? [Jeremiah 25:5; Jeremiah 25:15] Even at the beginning of Jehoiakim’s reign Jehovah entrusted Jeremiah with a message of mercy, saying: "It may be they will hearken, and turn every man from his evil way; that I may repent Me of the evil, which I purpose to do unto them because of the evil of their doings." [Jeremiah 26:3; Jeremiah 36:2] When the prophet multiplied the dark and lurid features of his picture, he was not gloating with morbid enjoyment over the national misery, but rather hoped that the awful vision of judgment might lead them to pause, and reflect, and repent. In his age history had not accumulated her now abundant proofs that the guilty conscience is panoplied in triple brass against most visions of judgment. The sequel of Jeremiah’s own mission was added evidence for this truth.

Yet it dawned but slowly on the prophet’s mind. The covenant of emancipation (Chapter 11) in the last days of Zedekiah was doubtless proposed by Jeremiah as a possible beginning of better things, an omen of salvation, even at the eleventh hour. To the very last the prophet offered the king his life and promised that Jerusalem should not be burnt, if only he would submit to the Chaldeans, and thus accept the Divine judgment and acknowledge its justice.

Faithful friends have sometimes stood by the drunkard or the gambler, and striven for his deliverance through all the vicissitudes of his downward career; to the very last they have hoped against hope, have welcomed and encouraged every feeble stand against evil habit, every transient flash of high resolve. But, long before the end, they have owned, with sinking heart, that the only way to salvation lay. through the ruin of health, fortune, and reputation. So, when the edge of youthful hopefulness had quickly worn itself away, Jeremiah knew in his inmost heart that, in spite of prayers and promises and exhortations, the fate of Judah was sealed. Let us therefore try to reproduce the picture of coming ruin which Jeremiah kept persistently before the eyes of his fellow country men. The pith and power of his prophecies lay in the prospect of their speedy fulfilment. With him, as with Savonarola, a cardinal doctrine was that "before the regeneration must come the scourge," and that "these things wilt come quickly." Here, again, Jeremiah took up the burden of Hosea’s utterances. The elder prophet said of Israel, "The days of visitation are come"; [Hosea 9:7] and his successor announced to Judah the coming of "the year of visitation." [Jeremiah 23:12] The long deferred assize was at hand, when the Judge would reckon with Judah for her manifold infidelities, would pronounce sentence and execute judgment.

If the hour of doom had struck, it was not difficult to surmise whence destruction would come or the man who would prove its instrument. The North (named in Hebrew the hidden quarter) was to the Jews the mother of things unforeseen and terrible. Isaiah menaced the Philistines with "a smoke out of the north," [Isaiah 14:30] i.e., the Assyrians. Jeremiah and Ezekiel both speak very frequently of the destroyers of Judah as coming from the north. Probably the early references in our book to northern enemies denote the Scythians, who invaded Syria towards the beginning of Josiah’s reign; but later on the danger from the north is the restored Chaldean Empire under its king Nebuchadnezzar. "North" is even less accurate geographically for Chaldea than for Assyria. Probably it was accepted in a somewhat symbolic sense for Assyria, and then transferred to Chaldea as her successor in the hegemony of Western Asia.

Nebuchadnezzar is first introduced in the fourth year of Jehoiakim; after the decisive defeat of Pharaoh Necho by Nebuchadnezzar at Carchemish, Jeremiah prophesied the devastation of Judah by the victor; it is also prophesied that he is to carry Jehoiachin away captive, and similar prophecies were repeated during the reign of Zedekiah. [Jeremiah 16:7; Jeremiah 28:14] Nebuchadnezzar and his Chaldeans very closely resembled the Assyrians, with whose invasions the Jews had long been only too familiar; indeed, as Chaldea had long been tributary to Assyria, it is morally certain that Chaldean princes must have been present with auxiliary forces at more than one of the many Assyrian invasions of Palestine. Under Hezekiah, on the other hand, Judah had been allied with Merodach-baladan of Babylon against his Assyrian suzerain. So that the circumstances of Chaldean invasions and conquests were familiar to the Jews before the forces of the restored empire first attacked them; their imagination could readily picture the horrors of such experiences.

But Jeremiah does not leave them to their unaided imagination, which they might preferably have employed upon more agreeable subjects. He makes them see the future reign of terror, as Jehovah had revealed it to his shuddering and reluctant vision. With his usual frequency of iteration, he keeps the phrase "the sword, the famine, and the pestilence" ringing in their ears. The sword was the symbol of the invading hosts, "the splendid and awful military parade" of the "bitter and hasty nation" that was "dreadful and terrible." [Habakkuk 1:6-7] "The famine" inevitably followed from the ravages of the invaders, and the impossibility of ploughing, sowing, and reaping. It became most gruesome in the last desperate agonies of besieged garrisons, when, as in Elisha’s time and the last siege of Jerusalem, "men ate the flesh of their sons and the flesh of their daughters, and ate every one the flesh of his friend." [Jeremiah 19:9] Among such miseries and horrors, the stench of unburied corpses naturally bred a pestilence, which raged amongst the multitudes of refugees huddled together in Jerusalem and the fortified towns. We are reminded how the great plague of Athens struck down its victims from among the crowds driven within its walls during the long siege of the Peloponnesian war.

An ordinary Englishman can scarcely do justice to such prophecies; his comprehension is limited by a happy inexperience. The constant repetition of general phrases seems meagre and cold, because they carry few associations and awaken no memories. Those who have studied French and Russian realistic art, and have read Erckmann-Chatrain, Zola, and Tolstoi, may be stirred somewhat more by Jeremiah’s grim rhetoric. It will not be wanting in suggestiveness to those who have known battles and sieges. For students of missionary literature we may roughly compare the Jews, when exposed to the full fury of a Chaldean attack, to the inhabitants of African villages raided by slave hunters.

The Jews, therefore, with their extensive, firsthand knowledge of the miseries denounced against them, could not help filling in for themselves the rough outline drawn by Jeremiah. Very probably, too, his speeches were more detailed and realistic than the written reports. As time went on, the inroads of the Chaldeans and their allies provided graphic and ghastly illustrations of the prophecies that Jeremiah still reiterated. In a prophecy, possibly originally referring to the Scythian inroads and afterwards adapted to the Chaldean invasions, Jeremiah speaks of himself: "I am pained at my very heart; my heart is disquieted in me; I cannot hold my peace; for my soul heareth the sound of the trumpet, the alarm of war. How long shall I see the standard, and hear the sound of the trumpet?" [Jeremiah 4:21] Here, for once, Jeremiah expressed emotions that throbbed in every heart. There was "terror on every hand"; men seemed to be walking "through slippery places in darkness," [Jeremiah 23:12] or to stumble along rough paths in a dreary twilight. Wormwood was their daily food, and their drink maddening draughts of poison. [Jeremiah 23:15]

Jeremiah and his prophecies were no mean part of the terror. To the devotees of Baal and Moloch Jeremiah must have appeared in much the same light as the fanatic whose ravings added to the horrors of the Plague of London, while the very sanity and sobriety of his utterances carried a conviction of their fatal truth. When the people and their leaders succeeded in collecting any force of soldiers or store of military equipment, and ventured on a sally, Jeremiah was at once at hand to quench any reviving hope of effective resistance. How could soldiers and weapons preserve the city which Jehovah had abandoned to its fate? "Thus saith Jehovah, the God of Israel: Behold I will turn back the weapons in your hands, with which ye fight without the walls against your besiegers, the king of Babylon and the Chaldeans, and will gather them into the midst of this city. I Myself will fight against you in furious anger and in great wrath, with outstretched hand and strong arm. I will smite the inhabitants of this city, both man and beast: they shall die of a great pestilence." (Jeremiah 21:3-6.) When Jerusalem was relieved for a time by the advance of an Egyptian army, and the people allowed themselves to dream of another deliverance like that from Sennacherib, the relentless prophet only turned upon them with renewed scorn: "Though ye had smitten the whole hostile army of the Chaldeans, and all that were left of them were desperately wounded, yet should they rise up every man in his tent and burn this city." [Jeremiah 37:10] Not even the most complete victory could avail to save the city.

The final result of invasions and sieges was to be the overthrow of the Jewish state, the capture and destruction of Jerusalem, and the captivity of the people. This unhappy generation were to reap the harvest of centuries of sin and failure. As in the last siege of Jerusalem there came upon the Jews "all the righteous blood shed on the earth, from the blood of righteous Abel unto the blood of Zachariah son of Baraehiah," [Matthew 23:35] so now Jehovah was about to bring upon His Chosen people all the evil that He had spoken against them (Jeremiah 35:17; Jeremiah 19:15; Jeremiah 36:31)-all that had been threatened by Isaiah and his brother prophets, all the curses written in Deuteronomy. But these threats were to be fully carried out, not because predictions must be fulfilled, nor even merely because Jehovah had spoken and His word must not return to Him void, but because the people had not hearkened and obeyed. His threats were never meant to exclude the penitent from the possibility of pardon. As Jeremiah had insisted upon the guilt of every class of the community, so he is also careful to enumerate all the classes as about to suffer from the coming judgment: "Zedekiah king of Judah and his princes"; [Jeremiah 34:21] "the people, the prophet, and the priest." [Jeremiah 23:33-34] This last judgment of Judah, as it took the form of the complete overthrow of the State, necessarily included all under its sentence of doom. One of the mysteries of Providence is that those who are most responsible for national sins seem to suffer least by public misfortunes. Ambitious statesmen and bellicose journalists do not generally fall in battle and leave destitute widows and children. When the captains of commerce and manufacture err in their industrial policy, one great result is the pauperism of hundreds of families who had no voice in the matter. A spendthrift landlord may cripple the agriculture of half a county. And yet, when factories are closed and farmers ruined, the manufacturer and the landlord are the last to see want. In former invasions of Judah, the princes and priests had some share of suffering; but wealthy nobles might incur losses and yet weather the storm by which poorer men were overwhelmed. Fines and tribute levied by the invaders would, after the manner of the East, be wrung from the weak and helpless. But now ruin was to fall on all alike. The nobles had been flagrant in sin, they were now to be marked out for most condign punishment-"To whomsoever much is given, of him shall much be required."

Part of the burden of Jeremiah’s prophecy, one of the sayings constantly on his lips, was that the city would be taken and destroyed by fire. [Jeremiah 34:2; Jeremiah 34:22; Jeremiah 37:8] The Temple would be laid in ruins like the ancient sanctuary of Israel at Shiloh. (chapters 7 and 26.) The palaces [Jeremiah 6:5] of the king and princes would be special marks for the destructive fury of the enemy, and their treasures and all the wealth of the city would be for a spoil; those who survived the sack of the city would be carried captive to Babylon. [Jeremiah 20:5]

In this general ruin the miseries of the people would not end with death. All nations have attached much importance to the burial of the dead and the due performance of funeral rites. In the touching Greek story Antigone sacrificed her life in order to bury the remains of her brother. Later Judaism attached exceptional importance to the burial of the dead, and the Book of Tobit lays great stress on this sacred duty. The angel Raphael declares that one special reason why the Lord had been merciful to Tobias was that he had buried dead bodies, and had not delayed to rise up and leave his meal to go and bury the corpse of a murdered Jew, at the risk of his own life.

Jeremiah prophesied of the slain in this last overthrow: "They shall not be lamented, neither shall they be buried; they shall be as dung on the face of the ground; their carcases shall be meat for the fowls of the heaven, and for the beasts of the earth."

When these last had done their ghastly work, the site of the Temple, the city, the whole land would be left silent and desolate. The stranger, wandering amidst the ruins, would hear no cheerful domestic sounds; when night fell, no light gleaming through chink or lattice would give the sense of human neighbourhood. Jehovah "would take away the sound of the millstones and the light of the candle." [Jeremiah 25:10] The only sign of life amidst the desolate ruins of Jerusalem and the cities of Judah would be the melancholy cry of the jackals round the traveller’s tent. [Jeremiah 9:11; Jeremiah 10:22]

The Hebrew prophets and our Lord Himself often borrowed their symbols from the scenes of common life, as they passed before their eyes. As in the days of Noah, as in the days of Lot, as in the days of the Son of Man, so in the last agony of Judah there was marrying and giving in marriage. Some such festive occasion suggested to Jeremiah one of his favourite formulae; it occurs four times in the Book of Jeremiah, and was probably uttered much oftener. Again and again it may have happened that, as a marriage procession passed through the streets, the gay company were startled by the grim presence of the prophet, and shrank back in dismay as they found themselves made the text for a stern homily of ruin: "Thus saith Jehovah Sabaoth, I will take away from them the voice of mirth and the voice of gladness, the voice of the bridegroom and the voice of the bride." At any rate, however, and whenever used, the figure could not fail to arrest attention, and to serve as an emphatic declaration that the ordinary social routine would be broken up and lost in the coming calamity.

Henceforth the land would be as some guilty habitation of sinners, devoted to eternal destruction, an astonishment and a hissing and a perpetual desolation. [Jeremiah 25:9-10] When the heathen sought some curse to express the extreme of malignant hatred, they would use the formula, "God make thee like Jerusalem." [Jeremiah 26:6] Jehovah’s Chosen People would become an everlasting reproach, a perpetual shame, which should not be forgotten. [Jeremiah 23:40] The wrath of Jehovah pursued even captives and fugitives. In chapter 29 Jeremiah predicts the punishment of the Jewish prophets at Babylon. When we last hear of him, in Egypt, he is denouncing ruin against "the remnant of Judah that have set their faces to go into the land of Egypt to sojourn there." He still reiterates the same familiar phrases: "Ye shall die by the sword, by the famine, and by the pestilence"; they shall be "an execration, an astonishment, and a curse, and a reproach."

We have now traced the details of the prophet’s message of doom. Fulfilment followed fast upon the heels of prediction, till Jeremiah rather interpreted than foretold the thick coming disasters. When his book was compiled, the prophecies were already, as they are now, part of the history of the last days of Judah. The book became the record of this great tragedy, in which these prophecies take the place of the choric odes in a Greek drama.


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Text Courtesy of BibleSupport.com. Used by Permission.

Bibliography
Nicoll, William R. "Commentary on Jeremiah 26:14". "Expositor's Bible Commentary". http://odl.studylight.org/commentaries/teb/jeremiah-26.html.

Commentary Critical and Explanatory on the Whole Bible - Unabridged

As for me, behold, I am in your hand: do with me as seemeth good and meet unto you.

As for me, behold, I am in your hand: do with me as seemeth good - Jeremiah's humility is herein shown, and submission to the powers that be (Romans 13:1).


Copyright Statement
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.

Bibliography
Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. "Commentary on Jeremiah 26:14". "Commentary Critical and Explanatory on the Whole Bible - Unabridged". http://odl.studylight.org/commentaries/jfu/jeremiah-26.html. 1871-8.

Ellicott's Commentary for English Readers

(14) As for me, behold . . .—Literally, And I, behold, I am in your hands; and for “as seemeth good and meet unto you,” read in your eyes. The prophet feels himself powerless in the presence of his accusers and judges, and can but appeal to the Judge of all.


Copyright Statement
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.

Bibliography
Ellicott, Charles John. "Commentary on Jeremiah 26:14". "Ellicott's Commentary for English Readers". http://odl.studylight.org/commentaries/ebc/jeremiah-26.html. 1905.

Treasury of Scripture Knowledge

As for me, behold, I am in your hand: do with me as seemeth good and meet unto you.
As for
38:5; Joshua 9:25; Daniel 3:16
as seemeth good and meet unto you
Heb. as it is good and right in your eyes.
2 Samuel 15:26

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Bibliography
Torrey, R. A. "Commentary on Jeremiah 26:14". "The Treasury of Scripture Knowledge". http://odl.studylight.org/commentaries/tsk/jeremiah-26.html.

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