[243] See against the authenticity Driver's _Introduction, in loco_; and in support of it _Speaker's Commentary_, Streane (C.B.S.). Cf. also Sayce, _Higher Criticism_, etc., pp. 484-486.
[244] In xxvii. 1 we must read, "In the beginning of the reign of _Zedekiah_," not Jehoiakim.
[245] xxix. 4-14.
[246] "Hitherward" seems to indicate that the writers local standpoint is that of Palestine.
[247] l. 28, li. 11.
[248] Cf. l. 8, li. 6, with Isa. xlviii. 20; l. 13 with xlix. 17; l. 41-43 with vi. 22-24; l. 44-46 with xlix. 19-21; li. 15-19 with x. 12-16.
[249] Budde ap. Giesebrecht, _in loco_.
[250] l. 3, 9, li. 41, 48.
[251] l. 12, 13: cf. l. 39, 40, li. 26, 29, 37, 41-43.
[252] li. 17, 18.
[253] l. 28.
_JEREMIAH'S TEACHING CONCERNING ISRAEL AND JUDAH_
"I will be the God of all the families of Israel, and they shall be My people."--JER. xxxi. 1.
In this third book an attempt is made to present a general view of Jeremiah's teaching on the subject with which he was most preoccupied--the political and religious fortunes of Judah. Certain[254] chapters detach themselves from the rest, and stand in no obvious connection with any special incident of the prophet's life. These are the main theme of this book, and have been dealt with in the ordinary method of detailed exposition. They have been treated separately, and not woven into the continuous narrative, partly because we thus obtain a more adequate emphasis upon important aspects of their teaching, but chiefly because their date and occasion cannot be certainly determined. With them other sections have been associated, on account of the connection of subject. Further material for a synopsis of Jeremiah's teaching has been collected from chapters xxi.-xlix. generally, supplemented by brief[255] references to the previous chapters. Inasmuch as the prophecies of our book do not form an ordered treatise on dogmatic theology, but were uttered with regard to individual conduct and critical events, topics are not exclusively dealt with in a single section, but are referred to at intervals throughout. Moreover, as both the individuals and the crises were very much alike, ideas and phrases are constantly reappearing, so that there is an exceptionally large amount of repetition in the Book of Jeremiah. The method we have adopted avoids some of the difficulties which would arise if we attempted to deal with these doctrines in our continuous exposition.
Our general sketch of the prophet's teaching is naturally arranged under categories suggested by the book itself, and not according to the sections of a modern treatise on Systematic Theology. No doubt much may legitimately be extracted or deduced concerning Anthropology, Soteriology, and the like; but true proportion is as important in exposition as accurate interpretation. If we wish to understand Jeremiah, we must be content to dwell longest upon what he emphasised most, and to adopt the standpoint of time and race which was his own. Accordingly in our treatment we have followed the cycle of sin, punishment, and restoration, so familiar to students of Hebrew prophecy.
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