Jeremiahã??(Joseph Parker).doc - ccbiblestudy

?The People 's Bible - Jeremiah?(Joseph Parker) Commentator Joseph Parker (9 April 1830 - 28 November 1902) was an English
Congregational minister.
Parker's preaching differed widely from his contemporaries like Spurgeon
and Alexander Maclaren. He did not follow outlines or list his points, but
spoke extemporaneously, inspired by his view of the spirit and attitude
behind his Scripture text. He expressed himself frankly, with conviction
and passion. His transcriber commented that he was at his best when he
strayed furthest from his loose outlines.
He did not often delve into detailed textual or critical debates. His
preaching was neither systematic theology nor expository commentary, but
sound more like his personal meditations. Writers of the time describe his
delivery as energetic, theatrical and impressive, attracting at various
times famous people and politicians such as William Gladstone.
Parker's chief legacy is not his theology but his gift for oratory.
Alexander Whyte commented on Parker: "He is by far the ablest man now
standing in the English-speaking pulpit. He stands in the pulpit of Thomas
Goodwin, the Atlas of Independency. And Dr. Parker is a true and worthy
successor to this great Apostolic Puritan." Among his biographers, Margaret
Bywater called him "the most outstanding preacher of his time," and Angus
Watson wrote that "no one had ever spoken like him."
Another writer and pastor, Ian Maclaren, offered the following tribute:
"Dr. Parker occupies a lonely place among the preachers of our day. His
position among preachers is the same as that of a poet among ordinary men
of letters." 00 Introduction Catechetical Notes
The remainder of his life must be read in the prophecies themselves.
General Notes
1. Some distinguished commentators have assigned thirty of the Psalm to the
authorship of Jeremiah.
2. Some singular parallelisms with the Law have been noted:-Compare
Jeremiah 11:3-5 with Deuteronomy 4:20; Deuteronomy 7:12; Compare Jeremiah
34:14 with Deuteronomy 15:12; Compare Jeremiah 32:18 with Exodus 20:6;
Jeremiah 32:21 with Exodus 6:6.
3Jeremiah was contemporary with Zephaniah ,, Habakkuk ,, Ezekiel , and
Daniel. The only one really connected with him is Ezekiel. It is agreed
that the mind of Jeremiah is of a finer texture than Ezekiel"s, though
Jerome complained of its rusticity.
4. Ewald maintains that "the book, in its present form, is from Jeremiah 1.
to Jeremiah 49 substantially the same, as it came from the hand of the
prophet, or his amanuensis, and seeks to discover in the present
arrangement some plan according to which it is disposed. He finds that
various portions are prefaced by the same formula, "The word which came to
Jeremiah from the Lord" ( Jeremiah 7:1; Jeremiah 11:1; Jeremiah 18:1;
Jeremiah 21:1; Jeremiah 25:1; Jeremiah 31:1; Jeremiah 32:1; Jeremiah 34:1,
Jeremiah 34:8; Jeremiah 35:1; Jeremiah 40:1; Jeremiah 44:1), or by the very
similar expression, "The word of the Lord which came to Jeremiah" (
Jeremiah 14:1; Jeremiah 46:1; Jeremiah 47:1; Jeremiah 49:34). The notices
of time distinctly mark some other divisions which are more or less
historical ( Jeremiah 26:1; Jeremiah 27:1; Jeremiah 36:1; Jeremiah 37:1).
Two other portions are in themselves sufficiently distinct without such
indication ( Jeremiah 29:1; Jeremiah 45:1), whilst the general introduction
to the book serves for the section contained in Jeremiah 1. There are left
two sections ( Jeremiah 2 , Jeremiah 3), the former of which has only the
shorter introduction, which generally designates the commencement of a
strophe; while the latter, as it now stands, seems to be imperfect, having
as an introduction merely the word "saying." Thus the book is divided into
twenty-three separate and independent sections, which, in the poetical
parts, are again divided into strophes of from seven to nine verses,
frequently distinguished by such a phrase as "The Lord said also unto me."
These separate sections are arranged by Ewald so as to form five distinct
books:-I. The introduction, Jeremiah 1;-II. Reproofs of the sins of the
Jews, Jeremiah 2-24 , consisting of seven sections-viz, 1. Jeremiah 2 , 2.
Jeremiah 3-6 , 3. Jeremiah 7-10 , 4. Jeremiah 11-13 , 5. Jeremiah 14-17 ,
Jeremiah 18 , 6. Jeremiah 17 , Jeremiah 19-20 , 7. Jeremiah 21-24;-III. A
general review of all nations, the heathen as well as the people of Israel,
consisting of two sections, 1 , Jeremiah 46-49 (which he thinks have been
transposed), 2 , Jeremiah 25 , and an historical appendix of three
sections, 1. Jeremiah 26 , 2. Jeremiah 27 , , 3. Jeremiah 28-29;-IV. Two
sections picturing the hopes of brighter times, 1. Jeremiah 30-31 , , 2.
Jeremiah 32 , Jeremiah 33 , to which, as in the last book, is added an
historical appendix in three sections, 1. Jeremiah 34:1-7; Jeremiah 34:2.
Jeremiah 34:8-22; Jeremiah 34:3. Jeremiah 35;-V. The conclusion, in two
sections, 1. Jeremiah 36 , 2. Jeremiah 45. All this, he supposes, was
arranged in Palestine, during the short interval of rest between the taking
of the city and the departure of Jeremiah with the remnant of the Jews to
Egypt. In Egypt, after some interval, Jeremiah added three sections-viz,
Jeremiah 37-39 , Jeremiah 40-43 , and Jeremiah 44. At the same time,
probably, he added Jeremiah 46:13-26 to the previous prophecy respecting
Egypt, and, perhaps, made some additions to other parts previously
written."
5. There are seven other Jeremiahs mentioned in Scripture.
6. Dante quotes Jeremiah largely, and was evidently indebted to him for
much inspiration.
7. The time, place, and manner of Jeremiah"s death are unknown. It is
estimated that his age was between seventy and seventy-five. Some of the
fathers say that he was stoned at Tahpanhes. This is mere conjecture. 01 Chapter 1 Verses 1-19
Introductory
Jeremiah 1:1
In the first chapter of the book which bears his name Jeremiah gives an
account of his divine call to the prophetical office Let us look at that
account for the purpose of finding out, if we can, whether there was
anything in the call of Jeremiah which corresponds with what we now find in
the call of earnest men, and whether we can be as certain of our heavenly
call as Jeremiah was of his. It is very remarkable that the ancient
prophets always kept steadily before them the exact way by which they were
led up to their office, and were always ready to vindicate themselves by a
plain statement of facts. It is remarkable, too, that they could trace
their heavenly election as clearly as their earthly parentage; so much Song
of Solomon , that, as a rule, they put on record both pedigrees, so to
speak, side by side; first, that which was natural; afterwards, that which
was spiritual; and the one was as much a living and indisputable fact as
the other. Thus Jeremiah said, "Hilkiah was my father, and the Word of the
Lord came unto me," two things separated by an infinite distance, yet both
matters of positive and unquestionable certainty. Jeremiah would have
treated with equal indifference or contempt the suggestion that Hilkiah was
not his father and that the Lord had never spoken to him. Let us trace the
history somewhat, and see what it teaches to aftertimes.
"Then the word of the Lord came unto me, saying, Before I formed thee in
the belly I knew thee; and before thou camest forth out of the womb I
sanctified thee, and I ordained thee a prophet unto the nations" ( Jeremiah
1:4).
The two great blessings of election and mediation are here distinctly
taught. God did not speak to the nations directly, but mediatorially; he
created a minister who should be his mouthpiece. Observation itself teaches
us that men are called and chosen of God to do special work in all
departments of life. The difficult lesson for some of us to learn is that
we are called to obscurity, and yet this is. as clearly a divine
appointment as is the choice of an Isaiah or a Jeremiah. If you look at
life, you will see that the most of men are called to quietness, to honest
industry, and to what is mistakenly called commonplace existence. What of
it? Shall the plain murmur because it is not a mountain? Shall the green
fields complain that Mont Blanc is higher than they? If they have not his
majesty, neither have they his barrenness. To see our calling, to accept
it, to honour it, that is the truly godly and noble life! To feel that we
are where God meant us to be-following the plough or directing a
civilisation-is to be strong and calm. Every man is born to realise some
purpose. Find that purpose out, and fulfil it if you would lovingly serve
God. We find no difficulty in persuading a man that he is a Jeremiah or a
Daniel , at any rate that, under certain circumstances, he might easily
have turned out a Hannibal or a Wellington. He was quite predisposed in
that direction of thinking, and if he would not go so far as openly to avow
it, he would yet intimate that he certainly does not feel that his present
situation is big enough for him. The difficulty, on the contrary, is to
persuade a man that the lowliest lot, as well as the highest, is the
appointment of God; that door-keeping is a promotion in the divine gift;
and that to light a lamp may be as surely a call of God as to found an
empire or to rule a world.
"Then said I, Ah, Lord God! behold, I cannot speak: for I am a child. But
the Lord said unto me, Say not, I am a child: for thou shalt go to all that
I shall send thee, and whatsoever I command thee t