Jeremiah 16:14
Therefore, behold, the days come, said the LORD, that it shall no more be said, The LORD lives, 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? The prophet is to withdraw from all participation in mirthful meals and feasts, in token that God will take away all joy from the people. בּית־משׁתּה, house in which a feast is given. אותם, for אתּם, refers, taken ad sensum, to the others who take part in the feast. On Jeremiah 16:9, cf. Jeremiah 7:34.
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