Jeremiah 12:6
For even your brothers, and the house of your father, even they have dealt treacherously with you; yes, they have called a multitude after you: believe them not, though they speak fair words to you.
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EXPOSITORY (ENGLISH BIBLE)
(6) Thy brethren.—It is not certain whether we are to think actually of the sons of the same father, or only of the men of Anathoth (Jeremiah 11:23), as belonging to the same section of the priesthood. The language of Jeremiah 9:5 favours the more literal rendering. In any case, it is interesting to note that the proverb which our Lord more than once quotes, “A prophet is not without honour save in his own country and in his own house” (Matthew 13:57; Luke 4:24; John 4:44), probably had its origin in the sad experience of Jeremiah.

They have called a multitude after thee.—Better, have shouted a full shout (in our English phrase, “have raised a hue and cry”) after thee.

12:1-6 When we are most in the dark concerning God's dispensations, we must keep up right thoughts of God, believing that he never did the least wrong to any of his creatures. When we find it hard to understand any of his dealings with us, or others, we must look to general truths as our first principles, and abide by them: the Lord is righteous. The God with whom we have to do, knows how our hearts are toward him. He knows both the guile of the hypocrite and the sincerity of the upright. Divine judgments would pull the wicked out of their pasture as sheep for the slaughter. This fruitful land was turned into barrenness for the wickedness of those that dwelt therein. The Lord reproved the prophet. The opposition of the men of Anathoth was not so formidable as what he must expect from the rulers of Judah. Our grief that there should be so much evil is often mixed with peevishness on account of the trials it occasions us. And in this our favoured day, and under our trifling difficulties, let us consider how we should behave, if called to sufferings like those of saints in former ages.Called a multitude - Rather, "called aloud." Compare Jeremiah 4:5. In all this Jeremiah was the type of Christ (compare Zechariah 13:6; Mark 3:21; John 7:5). 6. even thy brethren—as in Christ's case (Ps 69:8; Joh 1:11; 7:5; compare Jer 9:4; 11:19, 21; Mt 10:36). Godly faithfulness is sure to provoke the ungodly, even of one's own family.

called a multitude after thee—(Isa 31:4). Jerome translates, "cry after thee with a loud (literally, 'full') voice."

believe … not … though … speak fair—(Pr 26:25).

The men of Anathoth, thine own town and country, and those of thy own family, have conspired evil against thee secretly.

They have called a multitude after thee; either they have exposed thee to the rage and rudeness of a multitude, or they have accused thee to a multitude. Though therefore they give thee many fair words, yet repose no trust nor confidence in them, but look to thyself. For even thy brethren, and the house of thy father,.... The men of Anathoth;

even they have dealt treacherously with thee; by laying schemes, and consulting methods, to take away his life privately; his enemies were those of his own house; which is oftentimes the case of good men, and especially of such that are in public office:

yea, they have called a multitude after thee; a multitude of men, which they gathered together, and instigated to call after him in a clamorous and reproachful way: or,

they called after thee with a full voice, as the Vulgate Latin (z) version renders it; and which De Dieu approves of; they not only gathered a mob about him, and drew men after him, but they hooted him as he went along, and called aloud after him, giving him the most reproachful names they could think of:

believe them not, though they speak fair words to thee; this must be understood of some of them, who did not appear so openly against him, as to call after him, or gather a mob about him; but of such who pretended to be his friends, and to have respect for him, and yet had evil designs against him, and therefore were not to be trusted; their words were not to be believed; their company to be shunned; nor was he safe in their houses; nor was it safe for him to be with them, to eat with them, or converse with them.

(z) "illi clamarunt post te plena voce", V. L. Tigurine version, Calvin; "pleno gutture", Piscator, Cosceius.

For even thy brethren, and the house of thy father, even they have dealt treacherously with thee; yea, they have called a multitude after thee: believe them not, though they speak fair words unto thee.
EXEGETICAL (ORIGINAL LANGUAGES)
6. even they have cried aloud after thee) Co. omits this clause, as it otherwise appears that the danger consisted of secret, not open attack. Gi. (Metrik) makes the whole v. to be an addition in which the metre is not clear.Verse 6. - An example of the "treachery" referred to in Ver. 1; a conspiracy against Jeremiah in his own family. Have called a multitude after thee; rather, have called aloud after thee, as one raises a hue and cry after a thief. Therefore Jeremiah calls upon the Lord, as the righteous judge and omniscient searcher of hearts, to punish his enemies. This verse is repeated almost verbally in Jeremiah 20:12, and in substance in Jeremiah 17:10. Who trieth reins and heart, and therefore knows that Jeremiah has done no evil. אראה is future as expressing certainty that God will interfere to punish; for to Him he has wholly committed his cause. גּלּיתי, Pi. of גּלה, is taken by Hitz., Ew., etc. in the sense of גּלל: on Thee have I rolled over my cause; in support of this they adduce Psalm 22:9; Psalm 37:5; Proverbs 16:3, as parallel passages. It is true that this interpretation can be vindicated grammatically, for גלל might have assumed the form of גלה (Ew. 121, a). But the passages quoted are not at all decisive, since Jeremiah very frequently gives a new sense to quotations by making slight alterations on them; and in the passage cited we read גּלל את ריב. We therefore adhere, with Grot. and Ros., to the usual meaning of גּלה; understanding that in making known there is included the idea of entrusting, a force suggested by the construction with אל instead of ל. ריב, controversy, cause. - The prophet declares God's vengeance to the instigators of the plots against his life, Jeremiah 11:21-23. The introductory formula in Jeremiah 11:21 is repeated in Jeremiah 11:22, on account of the long intervening parenthesis. "That thou diest not" is introduced by the ו of consecution. The punishment is to fall upon the entire population of Anathoth; on the young men of military age (בּחוּרים), a violent death in war; on the children, death by famine consequent on the siege. Even though all had not had a share in the complot, yet were they at heart just as much alienated from God and ill-disposed towards His word. "Year of their visitation" is still dependent on "bring." This construction is simpler than taking שׁנת for accus. adverb., both here and in Jeremiah 23:12.
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