Jeremiah 17:9-10

What is taught here depends on what is gone before; and therefore they ought to be read together. Many lay hold on these words and mutilate them without understanding the design of the Prophet. This is very absurd: for we ought first to see what the prophets had in view, and by what necessity or cause they were led to speak, what was their condition, and then the general doctrine that may be gafilered from their words. If we wist to read the prophets with benefit, we must first consider the reason why a thing is spoken, and then elicit a general doctrine. Thus we shall be able rightly to apply this passage to a common use, if we first understand why the Prophet said, that the heart of man was insidious. He wished, no doubt, to be more earnest with the Jews; for he saw that they had so much wantonness and obstinacy, that a simple and plain doctrine would not have penetrated into their hearts. The declaration, that they are accursed who trust in men, and that no blessedness can be expected except we rely on God, ought to have been sufficient to move them; but when he saw that there was no sufficient power in such a declaration, he added, "I see how it is, the heart is wicked and vicious; so ye think that you have so much craftiness, that ye can with impunity deride God and his ministers: I, says Jehovah, I will inquire and search; for it belongs to me to examine the hearts of men."

We hence see that there is an implied reproof, when he says, that the heart is insidious and wicked; ¹ as though he had said, "Ye think yourselves in this instance wise; is not God also wise?" Isaiah says ironically the same,

"Woe to them who go down to Egypt and make secret covenants, and who trust in horses, as though they could deceive me: ye are wise, I also have a portion of wisdom." (Isaiah 31:1)

Notice especially the expression, "Ye are wise, etc.;" that is, "Ye are not alone wise; leave to me some portions of wisdom, so that I may be wise like yourselves." So also in this place, "Ye are deceitful and insidious, and think that I can be deceived:" for astute men are ever pleased with their own counsels, and seek to deceive God with mere trumperies. "Ye are," he says, "very cunning; but I, Jehovah, will search both your hearts and your reins." I cannot finish the whole to-day.

¹ The early versions and the Targum are neither consistent nor satisfactory as to the beginning of this verse: "Deep is the heart above all things, and it is man," Septuagint; "Depraved is the heart of all, and inscrutable," Fulgate; "Hard in heart is man above all things," Syriac; "The heart, deeper than anything, is human," Arabic; "Deceitful is the heart above all things, and it is strong." Targum. Correct, no doubt, is the first clause in the Targum, but not the last. Critics agree as to the first word, "deceitful," but not as to the word rendered in our version "desperately wicked." It occurs in all nine times, and four times in other parts of Jeremiah, (Jeremiah 15:18; Jeremiah 17:16; Jeremiah 30:12, 15) and it is rendered "incurable," except in Jeremiah 17:16. It means to be so bad as to be past endurance or past remedy. Blayney renders it here, "past all hope;" and Horsely, "incurable," which is perhaps the best word, --

Deceitful the heart above every thing, And incurable it is,
who can know it?

The meaning is, that it is incurably deceitful; hence the question," Who can know it?" -- Ed.

Jeremiah 17:9-10
9. The heart is deceitful above all things, and desperately wicked: who can know it?	9. Insidiosum cor prae omnibus (super omnia) et perversum (vertunt quidam; alii, durum; alii, eagrotum; possumus vertere, vitiosum, vel, morbidum;) quis cognoscet illud?
10. I the LORD search the heart, I try the reins, even to give every man according to his ways, and according to the fruit of his doings.	10. Ego Jehova exquirens (vel, explorans) cor, examinans renes, ad dandum (id est, ut dem, ut reddam) cuique secundum vias ejus, secundum fructum operum ejus.