Jeremiah 16:14
Therefore, behold, the days come, saith the LORD, that it shall no more be said, The LORD liveth, that brought up the children of Israel out of the land of Egypt;
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EXPOSITORY (ENGLISH BIBLE)
(14, 15) Behold, the days come . . .—Judgment and mercy are tempered in the promise. Here the former is predominant. Afterwards, in Jeremiah 23:5-8, where it is connected with the hope of a personal Deliverer, the latter gains the ascendant. As yet the main thought is that the Egyptian bondage shall be as a light thing compared with that which the people will endure in the “land of the north,” i.e., in that of the Chaldæans; so that, when they return, their minds will turn to their deliverance from it, rather than to the Exodus from Egypt, as an example of the mercy and might of Jehovah. Then once again, and in a yet higher degree, it should be seen that man’s extremity is God’s opportunity.

Jeremiah 16:14-15. Therefore, behold the days come, saith the Lord, &c. — The particle לכןseems to be very improperly rendered therefore here. It evidently sometimes signifies notwithstanding, or nevertheless; see note on Isaiah 30:18, and sometimes, yet surely, as Jeremiah 5:2, of this prophecy; which sense agrees well with the scope of this place, and connects this verse with the words foregoing. And so it seems it should be rendered, Jeremiah 30:16; Jeremiah 32:36. Blaney, however, thinks that both in this verse and in all these passages, as also Jeremiah 23:7, and Hosea 2:14, it more properly signifies, after this. Accordingly, he translates this clause, after this, behold the days come, saith Jehovah, &c., observing, “that this notice of a future restoration was here inserted on purpose to guard the people, during their exile, from falling into idolatry through despair, by letting them see they had still a prospect of recovering God’s wonted favour and protection.” To which may be added, that he probably intended also, in thus sweetening the dreadful threatenings preceding with this comfortable promise, to prevent such as were pious among them, or should be brought to repentance by these terrible calamities, from being swallowed up of overmuch sorrow. It shall no more be said, &c. — The bringing of Israel out of the Egyptian bondage shall not be so much spoken of and celebrated as their deliverance from their captivity in Babylon. In fact, the latter was in several respects more remarkable than the former. Their deliverance from the power of the king of Egypt was extorted from him by terrifying miracles, which scarcely brought him to a compliance; but their deliverance from their captivity in Babylon was voluntarily granted them by Cyrus, a far greater king than the king of Egypt, and attended by a decree extremely honourable to them.

16:14-21 The restoration from the Babylonish captivity would be remembered in place of the deliverance from Egypt; it also typified spiritual redemption, and the future deliverance of the church from antichristian oppression. But none of the sins of sinners can be hidden from God, or shall be overlooked by him. He will find out and raise up instruments of his wrath, that shall destroy the Jews, by fraud like fishers, by force like hunters. The prophet, rejoicing at the hope of mercy to come, addressed the Lord as his strength and refuge. The deliverance out of captivity shall be a figure of the great salvation to be wrought by the Messiah. The nations have often known the power of Jehovah in his wrath; but they shall know him as the strength of his people, and their refuge in time of trouble.These two verses, by promising a deliverance greater than that from Egypt, implied also a chastisement more terrible than the bondage in the iron furnace there. Instead of their being placed in one land, there was to be a scattering into the north and many other countries, followed finally by a restoration. 14. Therefore—So severe shall be the Jews' bondage that their deliverance from it shall be a greater benefit than that out of Egypt. The consolation is incidental here; the prominent thought is the severity of their punishment, so great that their rescue from it will be greater than that from Egypt [Calvin]; so the context, Jer 16:13, 17, 18, proves (Jer 23:7, 8; Isa 43:18). Therefore; it were better translated Notwithstanding, for that is manifestly the sense. God sweeteneth the dreadful threatenings preceding with a comfortable promise of their restoration.

Therefore, behold, the days come, saith the Lord,.... Or nevertheless, "notwithstanding" (d) their sins and iniquities, and the punishment brought upon them for them: or "surely", verily; for Jarchi says it is an oath, with which the Lord swore he would redeem them, though they had behaved so ill unto him:

that it shall no more be said, the Lord liveth, that brought up the children of Israel out of the land of Egypt; this was the form of an oath with the Jews, when a man, as Kimchi observes, used to swear by the living God that brought Israel out of Egypt; or this was a fact which they used frequently to make mention of, and relate to their children; and observe to them the power and goodness of God in it; and so the Targum,

"there shall be no more any declaring the power of the Lord who brought up, &c.''

(d) So Noldius, Concord. Ebr. p. 507.

Therefore, behold, the days come, saith the LORD, that it shall no more be said, The LORD liveth, that brought up the children of Israel out of the land of Egypt;
EXEGETICAL (ORIGINAL LANGUAGES)
14, 15. See introd. summary to section. These two verses, recurring as they do in a suitable context as Jeremiah 23:7 f., must be considered to be here, at all events, an importation. “The context on both sides relates to Judah’s approaching exile, and Jeremiah 16:16-18 continue the line of thought of Jeremiah 16:10-13.” Dr. In LXX they are found, quite incongruously, after Jeremiah 23:40 instead of in the earlier position in that ch.

Verses 14, 15. - The text of these verses occurs in a more characteristic form and in a bettor connection in Jeremiah 23:7, 8. The connection here would be improved by insorting the passage before Ver. 18; and as displacements are not unfamiliar phenomena in manuscripts, this would not be a violent act. The difficulty is not m the therefore introducing the promise, which frequently occurs in prophecies immediately after threatenings (e.g., Isaiah 10:23, 24), as if to say, "Things being in such a miserable plight, your God will interpose to help you;" but in the position of Ver. 18. How can the prophet say, "And first I will recompense their iniquity double," when Vers. 16, 17 contain a description of this very double recompense? Jeremiah 16:14"And when thou showest this people all these things, and they say unto thee, Wherefore hath Jahveh pronounced all this great evil against us, and what is our transgression, and what our sin that we have committed against Jahveh our God? Jeremiah 16:11. Then say thou to them, Because your fathers have forsaken me, saith Jahveh, and have walked after other gods, and served them, and worshipped them, and have forsaken me, and not kept my law; Jeremiah 16:12. And ye did yet worse than your fathers; and behold, ye walk each after the stubbornness of his evil heart, hearkening not unto me. Jeremiah 16:13. Therefore I cast you out of this land into the land which he know not, neither ye nor your fathers, and there may ye serve other gods day and night, because I will show you no favour. Jeremiah 16:14. Therefore, behold, the days come, saith Jahveh, that it shall no more be said, By the life of Jahveh, that brought up the sons of Israel out of the land of Egypt, Jeremiah 16:15. But, By the life of Jahveh, that brought the sons of Israel out of the land of the north, and out of all the lands whither I had driven them, and I bring them again into their land that I gave to their fathers."

The turn of the discourse in Jeremiah 16:10 and Jeremiah 16:11 is like that in Jeremiah 5:19. With Jeremiah 16:11 cf. Jeremiah 11:8, Jeremiah 11:10; Jeremiah 7:24; with "ye did yet worse," etc., cf. 1 Kings 14:9; and on "after the stubbornness," cf. on 1 Kings 3:17. The apodosis begins with "therefore I cast you out." On this head cf. Jeremiah 7:15; Jeremiah 9:15, and Jeremiah 22:26. The article in על־הארץ, Graf quite unnecessarily insists on having cancelled, as out of place. It is explained sufficiently by the fact, that the land, of which mention has so often been made, is looked on as a specific one, and is characterized by the following relative clause, as one unknown to the people. Besides, the "ye know not" is not meant of geographical ignorance, but, as is often the case with ידע, the knowledge is that obtained by direct experience. They know not the land, because they have never been there. "There ye may serve them," Ros. justly characterizes as concessio cum ironia: there ye may serve, as long as ye will, the gods whom ye have so longed after. The irony is especially marked in the "day and night." Here Jeremiah has in mind Deuteronomy 4:28; Deuteronomy 28:36, Deuteronomy 28:63. אשׁר is causal, giving the grounds of the threat, "I cast you out." The form חנינה is hap leg . - In Jeremiah 16:14 and Jeremiah 16:15 the prophet opens to the people a view of ultimate redemption from the affliction amidst the heathen, into which, for their sin, they will be cast. By and by men will swear no more by Jahveh who redeemed them out of Egypt, but by Jahveh who has brought them again from the land of the north and the other lands into which they have been thrust forth. In this is implied that this second deliverance will be a blessing which shall outshine the former blessing of redemption from Egypt. But just as this deliverance will excel the earlier one, so much the greater will the affliction of Israel in the northern land be than the Egyptian bondage had been. On this point Ros. throws especial weight, remarking that the aim of these verses is not so much to give promise of coming salvation, as to announce instare illis atrocius malum, quam illud Aegyptiacum, eamque quam mox sint subituri servitutem multo fore duriorem, quam olim Aegyptiaca fuerit. But though this idea does lie implicite in the words, yet we must not fail to be sure that the prospect held out of a future deliverance of Israel from the lands into which it is soon to be scattered, and of its restoration again to the land of its fathers, has, in the first and foremost place, a comforting import, and that it is intended to preserve the godly from despair under the catastrophe which is now awaiting them.

(Note: Calvin has excellently brought out both moments, and has thus expounded the thought of the passage: "Scitis unde patres vestri exierint, nempe e fornace aenea, quemadmodum alibi loquitur (xi. 4) et quasi ex profunda morte; itaque redemptio illa debuit esse memorabilis usque ad finem mundi. Sed jam Deus conjiciet vos in abyssum, quae longe profundior erit illa Aegypti tyrannide, e qua erepti sunt patres vestri; nam si inde vos redimat, erit miraculum longe excellentius ad posteros, ut fere exstinguat vel saltem obscuret memoriam prioris illius redemptionis.")

לכן is not nevertheless, but, as universally, therefore; and the train of thought is as follows: Because the Lord will, for their idolatry, cast forth His people into the lands of the heathen, just for that very reason will their redemption from exile not fail to follow, and this deliverance surpass in gloriousness the greatest of all former deeds of blessing, the rescue of Israel from Egypt. The prospect of future redemption given amidst announcements of judgment cannot be surprising in Jeremiah, who elsewhere also interweaves the like happy forecastings with his most solemn threatenings; cf. Jeremiah 4:27; Jeremiah 5:10, Jeremiah 5:18, with Jeremiah 3:14., Jeremiah 23:3., etc. "This ray of light, falling suddenly into the darkness, does not take us more by surprise than 'I will not make a full end,' Jeremiah 4:27. There is therefore no reason for regarding these two verses as interpolations from Jeremiah 23:7-8" (Graf).

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