Jeremiah 44:10

Jer 44:10 They are not humbled [even] unto this day, neither have they feared, nor walked in my law, nor in my statutes, that I set before you and before your fathers.

Ver. 10. They are not humbled.] Not tamed, not affected with attrition, much less with contrition for their sins. This I tell thee, Jeremiah, for to them I am weary with talking to so little purpose. Plectuntur sed non flectuntur: corripiuntur sed non corriguntur.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Or, beaten down.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

They . . . you--The third person puts them to a distance from God on account of their alienating themselves from Him. The second person implies that God formerly had directly addressed them.

humbled--literally, "contrite" (Psa 51:17).

neither . . . feared-- (Pro 28:14).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

He afterwards mentions how great had been the perverseness of that people, They are not humbled, he says, to this day, though they had been most severely smitten by the rods of God. Even fools, when smitten, become wise, as the old proverb says. As the Jews then had been so grievously chastised by God’s hand, and had experienced extreme rigor, ought they not to have considered what they had deserved? But the Prophet shews that their wickedness was past remedy, for though broken down they were not yet humbled, like those who are of a perverse disposition, who could not be reformed were they broken down a hundred times. Then the Prophet upbraids the Jews with their obstinacy, for not even the greatest calamity had brought them to obedience.

They were not then humbled to that day, nor did they fear Fear ought also to be referred here to the calamities which they had experienced, for God had sufficiently shewn that he had been grievously offended with their impiety. As then God’s dreadful judgment had been made conspicuous to all, the Prophet here condemns their dullness, because they had not been brought back to a sound mind so as to fear God. He now adds another instance of obstinacy, that they had not walked in the Law of God and in his commandments. Then he shows that their obstinacy was twofold, that they had profited nothing by his teaching, and that they had disregarded his punishments. The Law itself was to them a rule according to which they were to worship God, nor ought they to have sought elsewhere what they were to do. As, then, they had in the Law a revelation as to true religion, it was an intolerable contempt to depart from it of their own accord, and to abandon themselves to all kinds of errors. But the Prophet shews that they had been extremely unteachable, because they had not only cast aside every regard for the Law, but they had also despised God’s hand, and refused to be corrected by any punishments.

That he might shew still further that they had sinned through sheer wickedness, he says, They have not walked in my Law nor in my statutes This second clause seems to be superfluous; but the Prophet here commends the clear teaching of the Law, as though God had said that he had not only shewn in a brief manner what was true and right, but that he had also by many statutes taught the Jews, so that they had no pretext for their ignorance. And he confirms the same thing in other words, when he says that he had put these statutes before their face; for by these words he intimates that there is nothing obscure in the Law, and that the Jews therefore had not gone astray through want of knowledge; for men always extenuate by evasions their sins, when their impiety is condemned. The Prophet then says that the Jews were inexcusable, because the rule of true religion had been set before their eyes.

Now this passage testifies that the teaching of the Law is not doubtful, as some profane men say, who hold that Scripture may be turned anyhow like a nose of wax. But God declares that he had not spoken ambiguously. Since, then, the Prophet affirms that the Law had been set before the eyes of the Jews, that they might surely know the will of God, we ought to maintain at this day, that in the Gospel, clearly discovered to us by the coming of Christ, there is nothing obscure, but that the treasures of all knowledge have been made known to us, as far as it is necessary, so that they who now go astray in vain pretend that they do so because the will of God is hid from them; for in no other way can they err than by dissembling and willfully closing their eyes, lest the brightness of the sun should reach them. Let us yet know that the more plainly God is made known to us, the more grievously we sin when we turn aside from his true worship and service; for he has omitted nothing in his word which is necessary in order to worship him acceptably. Since, then, we have before our eyes the rule of a godly life, except we follow it this reproof belongs to us, that God has set before our eyes his statutes. It now follows, —

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

They are not humbled even unto this day,.... Not contrite under a sense of their sins, nor truly penitent for them; not humbled before God nor man, so as to acknowledge them, mourn over them, and forsake them. The Targum is,

"they cease not unto this day;''

that is, from committing the same things; which shows they had no true humiliation and contrition for them. This is to be understood, not of the Jews in Babylon only, but chiefly of those in Egypt; there being a change of person from you to they; the Lord not vouchsafing to speak to them who were so obdurate and impenitent, but of them, and to some other, as the prophet, concerning them:

neither have they feared; the Lord; neither his goodness nor his judgments; or served and worshipped him with reverence and godly fear, as became them:

nor walked in my law, nor in my statutes, that I set before you, and before your fathers; a full proof this that they neither had true repentance for their sins, nor the fear of God in their hearts; for, had they, these would have led them to obedience to the divine will.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

They are not humbled even unto this day, neither have they feared: neither they nor you are humbled; for the prophet’s passing from the second person to the third, and by and by from the third person again to the second, lets us know that he intendeth what he spake as well of them to whom he spake, as of them concerning whom he speaks.

Nor walked in my law, nor in my statutes; from whence we also learn that reformation and obedience are the first-fruits of contrition, or true humiliation. God accounteth those not humbled, but hardened, who are not reformed, and become obedient to his will, let their pretended attrition, contrition, or humiliation be in outward appearance what it will.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

10. Not humbled — Not contrite and penitent. Literally, they have not been crushed.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

They are not humbled; rather, not made contrite (literally, not crushed, viz. by repentance).

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

feared

(See Scofield "Psa 19:9").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

They were not crushed Their hearts were not crushed because of their evil.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.