19Woe is me because of my injury! My wound is serious; but I said, “Truly this is my grief, and I must bear it.”
20My tent has been destroyed, and all my cords are broken. My children have gone away from me, and they are no more. There is no one to spread my tent any more, to set up my curtains.
21For the shepherds have become brutish, and have not inquired of Yahweh. Therefore they have not prospered, and all their flocks have scattered.
22The voice of news, behold, it comes, and a great commotion out of the north country, to make the cities of Judah a desolation, a dwelling place of jackals.
19 Woe is me because of my injury! My wound is serious; but I said, “Truly this is my grief, and I must bear it.”
20 My tent has been destroyed, and all my cords are broken. My children have gone away from me, and they are no more. There is no one to spread my tent any more, to set up my curtains.
21 For the shepherds have become brutish, and have not inquired of Yahweh. Therefore they have not prospered, and all their flocks have scattered.
22 The voice of news, behold, it comes, and a great commotion out of the north country, to make the cities of Judah a desolation, a dwelling place of jackals.
KJVKing James Version
19 Woe is me for my hurt! my wound is grievous: but I said, Truly this is a grief, and I must bear it.
20 My tabernacle is spoiled, and all my cords are broken: my children are gone forth of me, and they are not: there is none to stretch forth my tent any more, and to set up my curtains.
21 For the pastors are become brutish, and have not sought the LORD: therefore they shall not prosper, and all their flocks shall be scattered.
22 Behold, the noise of the bruit is come, and a great commotion out of the north country, to make the cities of Judah desolate, and a den of dragons.
Show all 3 translations
JPSJPS Tanakh (1917)
19 Woe is me for my hurt! My wound is grievous; but I said: 'This is but a sickness, and I must bear it.'
20 My tent is spoiled, and all my cords are broken; my children are gone forth of me, and they are not; there is none to stretch forth my tent any more, and to set up my curtains.
21 For the shepherds are become brutish, and have not inquired of the LORD; therefore they have not prospered, and all their flocks are scattered.
22 Hark! a report, behold, it cometh, and a great commotion out of the north country, to make the cities of Judah desolate, a dwelling-place of jackals.
Jeremiah 4:20(v20)Destruction on destruction is decreed, for the whole land is laid waste. Suddenly my tents are destroyed, and my curtains gone in a moment.
Jeremiah 12:10(v21)Many shepherds have destroyed my vineyard. They have trodden my portion under foot. They have made my pleasant portion a desolate…
Ezekiel 34:2-10(v21)“Son of man, prophesy against the shepherds of Israel. Prophesy, and tell them, even the shepherds, ‘The Lord Yahweh says: “Woe to the…
Jeremiah 9:11(v22)“I will make Jerusalem heaps, a dwelling place of jackals. I will make the cities of Judah a desolation, without inhabitant.”
Jeremiah 23:1-2(v21)“Woe to the shepherds who destroy and scatter the sheep of my pasture!” says Yahweh. Therefore Yahweh, the God of Israel, says against the…
Show all 50 cross-references
Jeremiah 31:15(v20)Yahweh says: “A voice is heard in Ramah, lamentation and bitter weeping, Rachel weeping for her children. She refuses to be comforted for…
Micah 7:9(v19)I will bear the indignation of Yahweh, because I have sinned against him, until he pleads my case, and executes judgment for me. He will…
Isaiah 56:10-12(v21)His watchmen are blind. They are all without knowledge. They are all mute dogs. They can’t bark— dreaming, lying down, loving to slumber.…
Isaiah 49:20-22(v20)The children of your bereavement will say in your ears, ‘This place is too small for me. Give me a place to live in.’ Then you will say in…
Isaiah 54:2(v20)“Enlarge the place of your tent, and let them stretch out the curtains of your habitations; don’t spare: lengthen your cords, and…
Jeremiah 2:8(v21)The priests didn’t say, ‘Where is Yahweh?’ and those who handle the law didn’t know me. The rulers also transgressed against me, and the…
Jeremiah 4:31(v19)For I have heard a voice as of a woman in travail, the anguish as of her who gives birth to her first child, the voice of the daughter of…
Jeremiah 8:9(v21)The wise men are disappointed. They are dismayed and trapped. Behold, they have rejected Yahweh’s word. What kind of wisdom is in them?
Jeremiah 10:8(v21)But they are together brutish and foolish, instructed by idols! It is just wood.
Jeremiah 14:17(v19)“You shall say this word to them: “ ‘Let my eyes run down with tears night and day, and let them not cease; for the virgin daughter of my…
Jeremiah 23:9-32(v21)Concerning the prophets: My heart within me is broken. All my bones shake. I am like a drunken man, and like a man whom wine has overcome,…
Lamentations 3:18-21(v19)I said, “My strength has perished, along with my expectation from Yahweh.” Remember my affliction and my misery, the wormwood and the…
Lamentations 3:39-40(v19)Why does a living man complain, a man for the punishment of his sins? Let us search and try our ways, and turn again to Yahweh.
Ezekiel 22:25-30(v21)There is a conspiracy of her prophets within it, like a roaring lion ravening the prey. They have devoured souls. They take treasure and…
Ezekiel 34:12(v21)As a shepherd seeks out his flock in the day that he is among his sheep that are scattered abroad, so I will seek out my sheep. I will…
Zechariah 10:3(v21)My anger is kindled against the shepherds, and I will punish the male goats; For Yahweh of Armies has visited his flock, the house of…
Zechariah 13:7(v21)“Awake, sword, against my shepherd, and against the man who is close to me,” says Yahweh of Armies. “Strike the shepherd, and the sheep…
John 10:12-13(v21)He who is a hired hand, and not a shepherd, who doesn’t own the sheep, sees the wolf coming, leaves the sheep, and flees. The wolf snatches…
Job 7:8(v20)The eye of him who sees me will see me no more. Your eyes will be on me, but I will not be.
Psalms 39:9(v19)I was mute. I didn’t open my mouth, because you did it.
Psalms 77:10(v19)Then I thought, “I will appeal to this: the years of the right hand of the Most High.”
Proverbs 12:7(v20)The wicked are overthrown, and are no more, but the house of the righteous shall stand.
Isaiah 8:17(v19)I will wait for Yahweh, who hides his face from the house of Jacob, and I will look for him.
Isaiah 51:16(v20)I have put my words in your mouth and have covered you in the shadow of my hand, that I may plant the heavens, and lay the foundations of…
Jeremiah 1:15(v22)For, behold, I will call all the families of the kingdoms of the north,” says Yahweh. “They will come, and they will each set his throne at…
Jeremiah 4:6(v22)Set up a standard toward Zion. Flee for safety! Don’t wait; for I will bring evil from the north, and a great destruction.”
Jeremiah 4:19(v19)My anguish, my anguish! I am pained at my very heart! My heart trembles within me. I can’t hold my peace, because you have heard, O my…
Jeremiah 5:15(v22)Behold, I will bring a nation on you from far away, house of Israel,” says Yahweh. “It is a mighty nation. It is an ancient nation, a…
Jeremiah 5:31(v21)The prophets prophesy falsely, and the priests rule by their own authority; and my people love to have it so. What will you do in the end…
Jeremiah 6:1(v22)“Flee for safety, you children of Benjamin, out of the middle of Jerusalem! Blow the trumpet in Tekoa and raise up a signal on Beth…
Jeremiah 6:22(v22)Yahweh says, “Behold, a people comes from the north country. A great nation will be stirred up from the uttermost parts of the earth.
Jeremiah 8:21(v19)For the hurt of the daughter of my people, I am hurt. I mourn. Dismay has taken hold of me.
Jeremiah 9:1(v19)Oh that my head were waters, and my eyes a spring of tears, that I might weep day and night for the slain of the daughter of my people!
Jeremiah 10:14(v21)Every man has become brutish and without knowledge. Every goldsmith is disappointed by his engraved image; for his molten image is…
Jeremiah 17:13(v19)Yahweh, the hope of Israel, all who forsake you will be disappointed. Those who depart from me will be written in the earth, because they…
Jeremiah 49:32(v21)Their camels will be a booty, and the multitude of their livestock a plunder. I will scatter to all winds those who have the corners of…
Jeremiah 50:17(v21)“Israel is a hunted sheep. The lions have driven him away. First, the king of Assyria devoured him, and now at last Nebuchadnezzar king of…
Lamentations 1:2(v19)She weeps bitterly in the night. Her tears are on her cheeks. Among all her lovers she has no one to comfort her. All her friends have…
Lamentations 1:5(v20)Her adversaries have become the head. Her enemies prosper; for Yahweh has afflicted her for the multitude of her transgressions. Her young…
Lamentations 1:12-22(v19)“Is it nothing to you, all you who pass by? Look, and see if there is any sorrow like my sorrow, which is brought on me, with which Yahweh…
Lamentations 2:4-6(v20)He has bent his bow like an enemy. He has stood with his right hand as an adversary. Has killed all that were pleasant to the eye. In the…
Lamentations 2:11-22(v19)My eyes fail with tears. My heart is troubled. My liver is poured on the earth, because of the destruction of the daughter of my people,…
Lamentations 3:48(v19)My eye runs down with streams of water, for the destruction of the daughter of my people.
Habakkuk 1:6-9(v22)For, behold, I raise up the Chaldeans, that bitter and hasty nation, that march through the width of the earth, to possess dwelling places…
Malachi 1:3(v22)but Esau I hated, and made his mountains a desolation, and gave his heritage to the jackals of the wilderness.”
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (17 sources)
Historical commentary, presented as a primary source — not an endorsement.
John Calvin1540 · Public DomainOn vv19–22The Prophet here no doubt speaks in the name…
The Prophet here no doubt speaks in the name of the whole people; for he saw that no one was moved by threatenings, though very grievous and severe; and this mode of speaking must be sufficiently known to us, for it is commonly used by all the prophets. They first, addressed the people; but when they saw that they produced no effect, in order to shew their indignation, they speak of themselves as in the presence of God: thus they rebuked the hardness and torpidity of men. So now does Jeremiah speak, Woe to me for my bruising! He did not grieve on his own account; but, as I have said, he represents the grief which the whole people ought to have felt, which yet they did not feel at all. As then they were so stupid, and proudly derided God and his threatenings, the Prophet shews to them, as it were in a mirror, what grievous and bitter lamentation awaited them.
We must then bear in mind that the Prophet speaks not here according to the feeling which the people had, for they were so stupified that they felt nothing; but that he speaks of what they ought to have felt, as though he had said, — “Were there in them a particle of wisdom, they would all most surely bewail their approaching calamity, before God begins to make his judgment to fall on their heads; but no one is moved: I shall therefore weep alone, but it is on your account.” There is yet no doubt but he intended to try in every way whether God’s threatenings would penetrate into their hearts.
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He says that his smiting was full of pain; and then adds, And I said, Surely it is my stroke, and I will bear it. As I have already said, he does not relate what the Jews said or thought, but what would have been the case with them had they the smallest portion of wisdom. Some connect this with the following verse, as though the Prophet had said that he thought himself able to bear his grief, but was deceived, as he was at length constrained to succumb. But this is an incorrect view, and the passage runs better otherwise. The Prophet here reminds his own people with what feeling they ought to have regarded the fact, that God was angry with them; for he no doubt indirectly condemns their sottishness, because God’s hand was put forth to chastise them, and yet they disregarded the hand of him who smote them. He then relates what they ought to have thought and felt, when God shewed tokens of his wrath, — that they ought to have acknowledged that it was their own stroke, and that it was therefore to be borne: for it is the best preparation for repentance when the sinner acknowledges that he is justly smitten, and when he willingly receives the yoke. When, therefore, any one proceeds thus far, his conversion is half effected.
The Prophet then teaches us here that the only remedy which remained for the Jews was to be fully convinced that they deserved the punishment which they endured, and then patiently to submit to God’s judgment, according to what a dutiful son does who suffers himself to be chastised when he offends. The word is used in another sense in Psalm 77:10,
“To die is my lot.”
The Prophet has חלי, cheli, here; but there it is חלותי cheluti. That passage is indeed variously explained; but it seenis to be an expression of despair, when it is said, “To die is my lot;” that is, it is all over with me. But the Prophet here shews that it was the beginning of repentance, when the Jews confessed that they deserved their stroke; for no doubt there is here a comparison made between sin and its punishment, as though the Prophet had said, “We have thus deserved, and God allots to us the reward due to our sins.” It is one thing, — to give glory to God, by confessing that he inflicts due punishment; but it is not sufficient unless patience be added, — I will bear it; that is, I will submit to God. For there are many who, when convinced of their sins, do yet complain against their judge, and also raise a clamor. Hence the Prophet joins together these two things, — the confession of sin and patience; so that they who experience the severity of God quietly submit to him as long as He exercises towards them the office of a judge. He afterwards adds —
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.
Geneva Bible translators1599 · Public DomainOn vv19–22It is my just plague, and therefore I will…
It is my just plague, and therefore I will take it patiently: whereby he teacheth the people how to behave themselves toward God.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv19–22Jer 10:19 Woe is me for my hurt! my…
Jer 10:19 Woe is me for my hurt! my wound is grievous: but I said, Truly this [is] a grief, and I must bear it.
Ver. 19. Woe is me for my hurt! my wound is grievous.] This is the moan that people make when in distress, and they find it so. But what after a while of paining?
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Truly this is my grief, and I must bear it,] i.e., Bear it off, as well as I may, by head and shoulders, or bear up under it, and rub through it, wearing it out as well as I can; when things are at worst, they mend again. Crosses, as they had a time to come in, so they must have a time to go out, &c. This is not patience, but pertinace, the "strength of stones and flesh of brass"; {Job 6:12} it draweth on more weight of plagues and punishments. God liketh not this indolence, this stupidity, this despising of his corrections, as he calleth it; {Heb 12:5} such shall be made to cry, when God bindeth them, {Job 36:11} as here.
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.
Matthew Poole1685 · Public DomainOn vv19–22Here the prophet doth not so much express his…
Here the prophet doth not so much express his own sorrow, though that be great, as personate the sorrow and complaint that the land, i.e. the people of the land, manifest. or at least ought to do; which because they do not, causeth no little grief in the prophet himself, who cannot but be affected with their condition, which he calls not only a hurt, but a wound, and both of them very grievous.
But I said, Truly this is a grief, and I must bear it; or rather, but I better considered it, and said within myself, I were as good be silent; it is indeed a grief grievous in itself, and grievous that I must smother it, and not complain, but it is my duty to bear it patiently. There is in this expression a double necessary preparation to repentance, viz.
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1. An acknowledgment that they had deservedly brought the judgment upon themselves, and that therefore,
2. They would patiently bear it; and it doth imply something of their stupidity: q.d. We could not have imagined the damage could have been so very great, but now we see how it is, we will patiently bear the indignation of the Lord, because we have sinned against him. If this be not the meaning, then it is a further obstinate persisting in their rebelling: q.d. Seeing it must be so, truly it is very grievous, but I am bound now to bear it and rub through it as well as I can; a further persisting in their pertinacy, but I incline most to the former sense.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill1763 · Public DomainOn vv19–22Woe is me for my hurt!.... Or "breach" (a);…
Woe is me for my hurt!.... Or "breach" (a); which was made upon the people of the Jews, when besieged, taken, and carried captive; with whom the prophet heartily sympathized, and considered their calamities and distresses as his own; for these are the words of the prophet, lamenting the sad estate of his people.
My wound is grievous; causes grief, is very painful, and hard to be endured:
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but I said; within himself, after he had thoroughly considered the matter:
this is a grief; an affliction, a trial, and exercise:
and I must bear it; patiently and quietly, since it is of God, and is justly brought upon the people for their sins.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn vv19–22Woe is me - Here the prophet personates the…
Woe is me - Here the prophet personates the complaint of the people of the land.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv19–22Verse 19. This is a grief, and I must…
Verse 19. This is a grief, and I must bear it.] Oppressive as it is, I have deserved it, and worse; but even in this judgment God remembers mercy.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn vv19, 21Jer 10:19-20. Wo is me for my hurt —…
Jer 10:19-20. Wo is me for my hurt — The prophet here again pathetically laments the overthrow of his country, and, either in his own person or in that of his country, bewails the plundering and desolation of the cities and houses, as if they were so many shepherds’ tents, to which he compares them, Jer 10:20. But I said, This is a grief, and I must bear it — Blaney thinks the prophet here suggests motives of patience and consolation to his country, in regard to the evils that were coming upon her, putting the words of this and the following verses into her mouth, and making her observe, first, That her affliction, though great, would yet be found tolerable; secondly, That she had less reason to complain of what she suffered, as it was no other than might have been expected from the misconduct of those who had the direction of her affairs, Jer 10:21; and, lastly, That she was not without hope in the mercy of God, who, upon the humble supplication of his people, might be moved to mitigate their chastisement, and to turn his hand against the heathen that oppressed them, Jer 10:24. My children are gone from me, and are not, &c. — My inhabitants are gone into captivity, and will return hither no more, so that they are the same to me as if they were dead. There is none to set up my curtains — They will never be able to contribute any thing to the restoration of my former state.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn v19The lamentation of the daughter of Zion, the Jewish…
The lamentation of the daughter of Zion, the Jewish Church, at the devastation of the land, and her humble prayer to God for mercy.
Jer 10:19
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Grievous - Rather, “mortal,” i. e., fatal, incurable.
A grief - Or, “my grief.”
Jer 10:20
tabernacle - i. e., “tent.” Jerusalem laments that her tent is plundered and her children carried into exile, and so “are not,” are dead Mat 2:18, either absolutely, or dead to her in the remote land of their captivity. They can aid the widowed mother no longer in pitching her tent, or in hanging up the curtains round about it.
Jer 10:21
Therefore they shall not prosper - Rather, “therefore they have not governed wisely.” “The pastors,” i. e., the kings and rulers Jer 2:8, having sunk to the condition of barbarous and untutored men, could not govern wisely.
Jer 10:22
The “great commotion” is the confused noise of the army on its march (see Jer 8:16).
Dragons - i. e., jackals; see the marginal reference.
Jer 10:23
At the rumour of the enemy’s approach Jeremiah utters in the name of the nation a supplication appropriate to men overtaken by the divine justice.
Jer 10:24
With judgment - In Jer 30:11; Jer 46:28, the word “judgment” (with a different preposition) is rendered “in measure.” The contrast therefore is between punishment inflicted in anger, and that inflicted as a duty of justice, of which the object is the criminal’s reformation. Jeremiah prays that God would punish Jacob so far only as would bring him to true repentance, but that he would pour forth his anger upon the pagan, as upon that which opposes itself to God Jer 10:25.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary1859 · Public DomainOn v22North. He has announced this conqueror eight times. ---…
North. He has announced this conqueror eight times. --- Dragons. Tannim means "huge reptiles," whether of sea or land. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown1871 · Public DomainOn vv19–22Judea bewails its calamity.
Judea bewails its calamity.
wound--the stroke I suffer under.
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I must bear--not humble submission to God's will (Mic 7:9), but sullen impenitence. Or, rather, it is prophetical of their ultimate acknowledgment of their guilt as the cause of their calamity (Lam 3:39).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon1874 · Public DomainOn vv19–2219. Woe is me — From this to the…
19. Woe is me — From this to the end of the chapter the prophet speaks in the name of the congregation — the Jewish Church. We hear her lamentation, and her prayer for mercy to herself and for judgment on her enemies.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges1878 · Public DomainOn vv19–2219. The prophet now begins a lament in the…
19. The prophet now begins a lament in the person of the nation.
my hurt] See Jer_8:21.
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grief] lit., as mg., sickness. “We speak only of a person as being sick; Heb. speaks also of a wound as being sick.” Dr., p. 355, where see references.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers1878 · Public DomainOn vv19–22(19) Woe is me . . .—From this verse…
(19) Woe is me . . .—From this verse to the end of the chapter we have, with the prophet’s characteristic dramatic vividness, the lamentation of the daughter of Israel in her captivity, bewailing the transgressions that had led to it. That this follows immediately on Jer_10:18 gives some support to the view above given as to the force of the words “that they may find.” Israel is represented as having “found” in both aspects of the word.
Grievous.—In the sense of all but incurable.
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This is a grief . . .—Better, this is my grief or plague, that which I have brought upon myself and must therefore bear. To accept the punishment was in this, as in all cases, the first step to reformation.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv19–22It is rather doubtful (as in the parallel passage,…
It is rather doubtful (as in the parallel passage, Jer_4:19-21) whether the speaker here is the prophet, or "the daughter of my people," who, in Jer_6:26, is called upon to "make most bitter lamentation." Of course, the prophet cannot dissociate himself from his people; and we rosy therefore, perhaps, consider both references united. Hurt; literally, breach; a term so used for political calamities. A grief; rather, my grief; but "grief" is meant to include both physical and mental sufferings (literally, my sickness).
Grief borne that cannot be cured.
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I AN INSTANCE OF THE POWER OF TRUE RELIGION. His sorrow was intense. No one could understand or sympathize with it. Yet he is able to put it under and, although not removing it wholly, to bear it. This is alike removed from self-indulgence and stoicism.
II THE CONSIDERATIONS THAT AFFECTED HIM IN THIS WAY. He had to finish his task. It was practical, and could admit of no interruption. The sense of duty is, therefore, supreme patience, submission. His grief is recognized as a personal stewardship. He is responsible for its expression and repression. It has a special relation to his own character and life. He regards it, therefore as sent from God, and not, therefore, to be hastily dismissed. How it enriched his nature, increased his personal usefulness, and enhanced the value of his writings to generations then unborn
III CHRISTIANITY IS TESTED BY THE MANNER IN WHICH IT ENABLES MEN TO BEAR AFFLICTION. The relation of our sorrows to our personal and spiritual salvation. The ministry of sorrow. The hopes of the future alleviating and directing into profitable reflection and effort. "Our light affliction, which is but for a moment, worketh," etc, M.
Submission.
I THE GRIEF CONTEMPLATED. It is told of in Ver. 17, etc. And it wan indeed great; the "wound was grievous;" for;
1. It was universal. It affected all classes and in all ways, in mind, body, and estate.
2. So severe. It was not a light affliction," but the iron entered into their souls.
3. And it was self-caused. The fangs of remorse were fastened in them by the consciousness they could not escape, that they had brought all their sorrows upon themselves.
4. And they drew down so many others, and innocent ones, in their own doom. This is ever one of the most fearful torments to the soul of the guilty. I have ruined, not myself only, but my wife, children, parents, friends." The dart, if it be plunged first into the heart of those we love, will rankle in our own all the more terribly when it pierces us.
5. And the fight of Gods countenance was gone. With that we can bear anything. Paul and Silas sang praises in the dungeon at Philippi. But withdrawn, driven away by cur sin, then is the soul sad indeed.
6. And it was irreparable. The wrath of God had arisen, and there "was no remedy" (cf. Ver. 20). But note
II THE SPIRIT IN WHICH IT WAS BORNE. "But I said, Truly this is a grief, and I must bear it." Now, these words might be used to express a spirit of sullen hardihood. Some have so understood them. But we rather regard them as the language of pious submission, It is the true Israelite who speaks; not the godless, idol-loving multitude, but the chosen of God who were mingled among them. And that this is so is shown:
1. By the check the speaker puts upon his lament. He was about seemingly to launch out in great complainings when he arrests his speech by recollections of a different kind: "But I said," etc. He would not allow himself in any more complaint; he replies to all such thoughts by the considerations he now brings forward. He recognizes the cause of all these sorrows (Ver. 21). It was their failure to "seek the Lord," the pastors becoming "brutish their grievous sin. Mere sullenness would never make such a confession as this.
2. And the spirit of Vers. 23-25, so lowly, devout, and filled with sacred desire, all these show that we are to understand Ver. 19 as the utterance, not of defiant hardihood or any other evil spirit, but as that of submission. Parallels, therefore, are to be found in the submission of Aaron at the death of his sons. (cf. also Lam_3:18-21, Lam_3:39, 40 Mic_7:9 Psa_77:10 Psa_39:9, etc.)
III This SPIRIT GREATLY TO BE COMMENDED.
1. For its nature. It is not the spirit of a stoic, of one who sets his teeth firm, and resolves to endure, come what may; but it is tender, gentle, and keenly susceptible of pain. Nor is it silent. Its voice is heard in prayers, confessions, praises, and it is ever desiring more of God"s presence and grace. Nor is it slothful. It will be open-eyed to see and alert to act if aught can be done to minister relief or gain deliverance. Thus it does not violate any good instinct or dictate either of nature or conscience, as it would do were it characterized by either of the undesirable qualities named. They each have some sort of semblance of submission, but are far away removed from being identical with it or necessary to it. But submission consists in that calm composure of our whole nature, that meek acquiescence in the will of God, however painful that will may be. And therefore this spirit is commendable:
2. For its comeliness. How morally beautiful and lovely it is! We never tire of it, never do anything but in our hearts admire and praise it, and long to make it our own. How our hearts go out towards those that have eminently manifested it! As Aaron (cf. supra); Job saying," The Lord gave, and the Lord hath taken away," etc.; Moses; and above all, our Savior. Notwithstanding all his present and most deserved glory as our risen Lord, it is to him on the cross, crowned with thorns, in all the glory of his meek submission to him the heart of humanity ever turns with adoring love and trust.
3. For its self-conquest. Under the smart and distress of great loss and disaster, how ready the understanding is to think hard thoughts and to utterly resent what God has done! And the will, how sullenly it frowns upon God, and with lowering brow refuses to submit! And the passions, how they rage in torrents of tears and wild wailing cries of angry agony! And the lips, what hard speeches they are prompt to utter (cf. "I said in my haste, All men are liars")! And the hands, how eager to take revenge upon any who have been the means and instruments of our affliction! But the spirit of submission holds all these hot, eager forces in, as with bit and bridle, and bids them all be still. They are, as were the lions before Daniel, awed and subdued by his calm, hallowed presence. Blessed is he who can thus conquer himself. None else shall conquer him, and least of "all any of the mere circumstances of life. (cf. Pro_16:32)
4. For its wisdom. "There are few things in the world so totally and entirely bad but some advantage may be made of them by a dexterous management; and it is certainly a man"s wisdom to make the best of a bad condition, there being a certain kind of pious and prudential husbandry by which a man may so improve a calamity as to make the endurance of it the performance of a duty, and by his behavior under it to procure a release from it. We should, with Isaac, take the wood upon our shoulders, though we ourselves are designed for the sacrifice; and who knows but, as in his case, so in ours also, a patient resignation of ourselves to the knife may be the sure and direct way to rescue us from it?" (South). He always wins who sides with thee; To him no chance is lost; Thy will is sweetest to him when It triumphs at his cost. Ill that thou blessest turns to good, And unblest good to ill; And all is right that seems most wrong, If it be thy sweet will.
5. For its acceptableness to God. The Lord Jesus Christ was the "my beloved Son, in whom I am well pleased," because of it; because his meat and his drink was ever to do the will of the Father who sent him. "Blessed are the meek." "Humble yourselves therefore under the mighty hand of God, that," etc.
IV. NOT EASY, BUT NEVERTHELESS FULLY POSSIBLE, OF ATTAINMENT. Not easy, Because all our instincts under the smart of pain and loss (cf. supra) protest against it. Because also the maxims of the world are directly contrary to it. But attainable by practice. "Let him train himself whilst young to lesser self-denials and mortifications; let him learn to put up with and pass by a slight undervaluing word, and in time he shall find himself strong enough to conquer and digest an injurious action; let him learn to overlook his neighbor"s incivility, and in time he shall be able with patience and firmness of mind to endure his insolence and cruelty, and that without being discomposed by any instigations to revenge; and let him accustom himself to do this often, and at length he shall be able to do it always" (South). And yet more by communion and intercourse with the Lord Jesus Christ. We catch the tones and habits and thoughts of those with whom we most associate. Live in close companionship with Christ, and the spirit of him who "when he was reviled, reviled not again," shall be formed in us, and more and more shall we know how blessed are the meek, and how surely God "will exalt us in due time". C. (cf. Php_2:5-11)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On vv19, 21General Information:
General Information:
Jeremiah is speaking as if he were the whole tribe of Israel. (See: Synecdoche)
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Woe to me! Because of my broken bones, my wound is infected
Jeremiah speaks of the peoples' distress as if they were physically wounded by broken bones and infection. AT: "Woe to us! It is as though we have broken bones and an infected wound" (See: Metaphor)
but I must bear it
Here Jeremiah represents the whole tribe of Israel. AT: "but we must bear it" (See: Synecdoche)
My tent is devastated, and all of my tent cords are cut in two
Here Jeremiah speaks of the enemy having destroyed their city as if their tent had been destroyed. AT: "It is as though our great tent is destroyed; the ropes that held it up have been cut" or "The enemy has completely destroyed our city" (See: Metaphor)
My tent is devastated
This can be stated in active form. AT: "My enemy has devastated my tent" or "Our enemy has destroyed our tent" (See: Active or Passive)
They have taken my children away from me
Here Jeremiah represents the whole tribe of Israel. AT: "Our enemies have taken our children away from us" (See: Synecdoche)
so they no longer exist
The children no longer existing is a metaphor for the parents never seeing them again. AT: "and it is like they no longer exist" or "and they will never return again" (See: Metaphor)
There is no longer anyone to spread out my tent or to raise up my tent curtains
Here Jeremiah speaks of them not having descendants to rebuild their city as if their city were a tent that needs to be rebuilt. AT: "There is no one to rebuild our city" (See: Metaphor)
John Calvin 1540 · Public Domain On vv19–22 The Prophet here no doubt speaks in the name…
The Prophet here no doubt speaks in the name of the whole people; for he saw that no one was moved by threatenings, though very grievous and severe; and this mode of speaking must be sufficiently known to us, for it is commonly used by all the prophets. They first, addressed the people; but when they saw that they produced no effect, in order to shew their indignation, they speak of themselves as in the presence of God: thus they rebuked the hardness and torpidity of men. So now does Jeremiah speak, Woe to me for my bruising! He did not grieve on his own account; but, as I have said, he represents the grief which the whole people ought to have felt, which yet they did not feel at all. As then they were so stupid, and proudly derided God and his threatenings, the Prophet shews to them, as it were in a mirror, what grievous and bitter lamentation awaited them.
We must then bear in mind that the Prophet speaks not here according to the feeling which the people had, for they were so stupified that they felt nothing; but that he speaks of what they ought to have felt, as though he had said, — “Were there in them a particle of wisdom, they would all most surely bewail their approaching calamity, before God begins to make his judgment to fall on their heads; but no one is moved: I shall therefore weep alone, but it is on your account.” There is yet no doubt but he intended to try in every way whether God’s threatenings would penetrate into their hearts.
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He says that his smiting was full of pain; and then adds, And I said, Surely it is my stroke, and I will bear it. As I have already said, he does not relate what the Jews said or thought, but what would have been the case with them had they the smallest portion of wisdom. Some connect this with the following verse, as though the Prophet had said that he thought himself able to bear his grief, but was deceived, as he was at length constrained to succumb. But this is an incorrect view, and the passage runs better otherwise. The Prophet here reminds his own people with what feeling they ought to have regarded the fact, that God was angry with them; for he no doubt indirectly condemns their sottishness, because God’s hand was put forth to chastise them, and yet they disregarded the hand of him who smote them. He then relates what they ought to have thought and felt, when God shewed tokens of his wrath, — that they ought to have acknowledged that it was their own stroke, and that it was therefore to be borne: for it is the best preparation for repentance when the sinner acknowledges that he is justly smitten, and when he willingly receives the yoke. When, therefore, any one proceeds thus far, his conversion is half effected.
The Prophet then teaches us here that the only remedy which remained for the Jews was to be fully convinced that they deserved the punishment which they endured, and then patiently to submit to God’s judgment, according to what a dutiful son does who suffers himself to be chastised when he offends. The word is used in another sense in Psalm 77:10,
“To die is my lot.”
The Prophet has חלי, cheli, here; but there it is חלותי cheluti. That passage is indeed variously explained; but it seenis to be an expression of despair, when it is said, “To die is my lot;” that is, it is all over with me. But the Prophet here shews that it was the beginning of repentance, when the Jews confessed that they deserved their stroke; for no doubt there is here a comparison made between sin and its punishment, as though the Prophet had said, “We have thus deserved, and God allots to us the reward due to our sins.” It is one thing, — to give glory to God, by confessing that he inflicts due punishment; but it is not sufficient unless patience be added, — I will bear it; that is, I will submit to God. For there are many who, when convinced of their sins, do yet complain against their judge, and also raise a clamor. Hence the Prophet joins together these two things, — the confession of sin and patience; so that they who experience the severity of God quietly submit to him as long as He exercises towards them the office of a judge. He afterwards adds —
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.
Geneva Bible translators 1599 · Public Domain On vv19–22 It is my just plague, and therefore I will…
It is my just plague, and therefore I will take it patiently: whereby he teacheth the people how to behave themselves toward God.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv19–22 Jer 10:19 Woe is me for my hurt! my…
Jer 10:19 Woe is me for my hurt! my wound is grievous: but I said, Truly this [is] a grief, and I must bear it.
Ver. 19. Woe is me for my hurt! my wound is grievous.] This is the moan that people make when in distress, and they find it so. But what after a while of paining?
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Truly this is my grief, and I must bear it,] i.e., Bear it off, as well as I may, by head and shoulders, or bear up under it, and rub through it, wearing it out as well as I can; when things are at worst, they mend again. Crosses, as they had a time to come in, so they must have a time to go out, &c. This is not patience, but pertinace, the "strength of stones and flesh of brass"; {Job 6:12} it draweth on more weight of plagues and punishments. God liketh not this indolence, this stupidity, this despising of his corrections, as he calleth it; {Heb 12:5} such shall be made to cry, when God bindeth them, {Job 36:11} as here.
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.
Matthew Poole 1685 · Public Domain On vv19–22 Here the prophet doth not so much express his…
Here the prophet doth not so much express his own sorrow, though that be great, as personate the sorrow and complaint that the land, i.e. the people of the land, manifest. or at least ought to do; which because they do not, causeth no little grief in the prophet himself, who cannot but be affected with their condition, which he calls not only a hurt, but a wound, and both of them very grievous.
But I said, Truly this is a grief, and I must bear it; or rather, but I better considered it, and said within myself, I were as good be silent; it is indeed a grief grievous in itself, and grievous that I must smother it, and not complain, but it is my duty to bear it patiently. There is in this expression a double necessary preparation to repentance, viz.
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1. An acknowledgment that they had deservedly brought the judgment upon themselves, and that therefore,
2. They would patiently bear it; and it doth imply something of their stupidity: q.d. We could not have imagined the damage could have been so very great, but now we see how it is, we will patiently bear the indignation of the Lord, because we have sinned against him. If this be not the meaning, then it is a further obstinate persisting in their rebelling: q.d. Seeing it must be so, truly it is very grievous, but I am bound now to bear it and rub through it as well as I can; a further persisting in their pertinacy, but I incline most to the former sense.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv19–22 Woe is me for my hurt!.... Or "breach" (a);…
Woe is me for my hurt!.... Or "breach" (a); which was made upon the people of the Jews, when besieged, taken, and carried captive; with whom the prophet heartily sympathized, and considered their calamities and distresses as his own; for these are the words of the prophet, lamenting the sad estate of his people.
My wound is grievous; causes grief, is very painful, and hard to be endured:
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but I said; within himself, after he had thoroughly considered the matter:
this is a grief; an affliction, a trial, and exercise:
and I must bear it; patiently and quietly, since it is of God, and is justly brought upon the people for their sins.
(a) "propter confractionem meam", Cocceius Schmidt,
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv19–22 Woe is me - Here the prophet personates the…
Woe is me - Here the prophet personates the complaint of the people of the land.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv19–22 Verse 19. This is a grief, and I must…
Verse 19. This is a grief, and I must bear it.] Oppressive as it is, I have deserved it, and worse; but even in this judgment God remembers mercy.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv19, 21 Jer 10:19-20. Wo is me for my hurt —…
Jer 10:19-20. Wo is me for my hurt — The prophet here again pathetically laments the overthrow of his country, and, either in his own person or in that of his country, bewails the plundering and desolation of the cities and houses, as if they were so many shepherds’ tents, to which he compares them, Jer 10:20. But I said, This is a grief, and I must bear it — Blaney thinks the prophet here suggests motives of patience and consolation to his country, in regard to the evils that were coming upon her, putting the words of this and the following verses into her mouth, and making her observe, first, That her affliction, though great, would yet be found tolerable; secondly, That she had less reason to complain of what she suffered, as it was no other than might have been expected from the misconduct of those who had the direction of her affairs, Jer 10:21; and, lastly, That she was not without hope in the mercy of God, who, upon the humble supplication of his people, might be moved to mitigate their chastisement, and to turn his hand against the heathen that oppressed them, Jer 10:24. My children are gone from me, and are not, &c. — My inhabitants are gone into captivity, and will return hither no more, so that they are the same to me as if they were dead. There is none to set up my curtains — They will never be able to contribute any thing to the restoration of my former state.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On v19 The lamentation of the daughter of Zion, the Jewish…
The lamentation of the daughter of Zion, the Jewish Church, at the devastation of the land, and her humble prayer to God for mercy.
Jer 10:19
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Grievous - Rather, “mortal,” i. e., fatal, incurable.
A grief - Or, “my grief.”
Jer 10:20
tabernacle - i. e., “tent.” Jerusalem laments that her tent is plundered and her children carried into exile, and so “are not,” are dead Mat 2:18, either absolutely, or dead to her in the remote land of their captivity. They can aid the widowed mother no longer in pitching her tent, or in hanging up the curtains round about it.
Jer 10:21
Therefore they shall not prosper - Rather, “therefore they have not governed wisely.” “The pastors,” i. e., the kings and rulers Jer 2:8, having sunk to the condition of barbarous and untutored men, could not govern wisely.
Jer 10:22
The “great commotion” is the confused noise of the army on its march (see Jer 8:16).
Dragons - i. e., jackals; see the marginal reference.
Jer 10:23
At the rumour of the enemy’s approach Jeremiah utters in the name of the nation a supplication appropriate to men overtaken by the divine justice.
Jer 10:24
With judgment - In Jer 30:11; Jer 46:28, the word “judgment” (with a different preposition) is rendered “in measure.” The contrast therefore is between punishment inflicted in anger, and that inflicted as a duty of justice, of which the object is the criminal’s reformation. Jeremiah prays that God would punish Jacob so far only as would bring him to true repentance, but that he would pour forth his anger upon the pagan, as upon that which opposes itself to God Jer 10:25.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On v22 North. He has announced this conqueror eight times. ---…
North. He has announced this conqueror eight times. --- Dragons. Tannim means "huge reptiles," whether of sea or land. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv19–22 Judea bewails its calamity.
Judea bewails its calamity.
wound--the stroke I suffer under.
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I must bear--not humble submission to God's will (Mic 7:9), but sullen impenitence. Or, rather, it is prophetical of their ultimate acknowledgment of their guilt as the cause of their calamity (Lam 3:39).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv19–22 19. Woe is me — From this to the…
19. Woe is me — From this to the end of the chapter the prophet speaks in the name of the congregation — the Jewish Church. We hear her lamentation, and her prayer for mercy to herself and for judgment on her enemies.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv19–22 19. The prophet now begins a lament in the…
19. The prophet now begins a lament in the person of the nation.
my hurt] See Jer_8:21.
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grief] lit., as mg., sickness. “We speak only of a person as being sick; Heb. speaks also of a wound as being sick.” Dr., p. 355, where see references.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv19–22 (19) Woe is me . . .—From this verse…
(19) Woe is me . . .—From this verse to the end of the chapter we have, with the prophet’s characteristic dramatic vividness, the lamentation of the daughter of Israel in her captivity, bewailing the transgressions that had led to it. That this follows immediately on Jer_10:18 gives some support to the view above given as to the force of the words “that they may find.” Israel is represented as having “found” in both aspects of the word.
Grievous.—In the sense of all but incurable.
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This is a grief . . .—Better, this is my grief or plague, that which I have brought upon myself and must therefore bear. To accept the punishment was in this, as in all cases, the first step to reformation.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv19–22 It is rather doubtful (as in the parallel passage,…
It is rather doubtful (as in the parallel passage, Jer_4:19-21) whether the speaker here is the prophet, or "the daughter of my people," who, in Jer_6:26, is called upon to "make most bitter lamentation." Of course, the prophet cannot dissociate himself from his people; and we rosy therefore, perhaps, consider both references united. Hurt; literally, breach; a term so used for political calamities. A grief; rather, my grief; but "grief" is meant to include both physical and mental sufferings (literally, my sickness).
Grief borne that cannot be cured.
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I AN INSTANCE OF THE POWER OF TRUE RELIGION. His sorrow was intense. No one could understand or sympathize with it. Yet he is able to put it under and, although not removing it wholly, to bear it. This is alike removed from self-indulgence and stoicism.
II THE CONSIDERATIONS THAT AFFECTED HIM IN THIS WAY. He had to finish his task. It was practical, and could admit of no interruption. The sense of duty is, therefore, supreme patience, submission. His grief is recognized as a personal stewardship. He is responsible for its expression and repression. It has a special relation to his own character and life. He regards it, therefore as sent from God, and not, therefore, to be hastily dismissed. How it enriched his nature, increased his personal usefulness, and enhanced the value of his writings to generations then unborn
III CHRISTIANITY IS TESTED BY THE MANNER IN WHICH IT ENABLES MEN TO BEAR AFFLICTION. The relation of our sorrows to our personal and spiritual salvation. The ministry of sorrow. The hopes of the future alleviating and directing into profitable reflection and effort. "Our light affliction, which is but for a moment, worketh," etc, M.
Submission.
I THE GRIEF CONTEMPLATED. It is told of in Ver. 17, etc. And it wan indeed great; the "wound was grievous;" for;
1. It was universal. It affected all classes and in all ways, in mind, body, and estate.
2. So severe. It was not a light affliction," but the iron entered into their souls.
3. And it was self-caused. The fangs of remorse were fastened in them by the consciousness they could not escape, that they had brought all their sorrows upon themselves.
4. And they drew down so many others, and innocent ones, in their own doom. This is ever one of the most fearful torments to the soul of the guilty. I have ruined, not myself only, but my wife, children, parents, friends." The dart, if it be plunged first into the heart of those we love, will rankle in our own all the more terribly when it pierces us.
5. And the fight of Gods countenance was gone. With that we can bear anything. Paul and Silas sang praises in the dungeon at Philippi. But withdrawn, driven away by cur sin, then is the soul sad indeed.
6. And it was irreparable. The wrath of God had arisen, and there "was no remedy" (cf. Ver. 20). But note
II THE SPIRIT IN WHICH IT WAS BORNE. "But I said, Truly this is a grief, and I must bear it." Now, these words might be used to express a spirit of sullen hardihood. Some have so understood them. But we rather regard them as the language of pious submission, It is the true Israelite who speaks; not the godless, idol-loving multitude, but the chosen of God who were mingled among them. And that this is so is shown:
1. By the check the speaker puts upon his lament. He was about seemingly to launch out in great complainings when he arrests his speech by recollections of a different kind: "But I said," etc. He would not allow himself in any more complaint; he replies to all such thoughts by the considerations he now brings forward. He recognizes the cause of all these sorrows (Ver. 21). It was their failure to "seek the Lord," the pastors becoming "brutish their grievous sin. Mere sullenness would never make such a confession as this.
2. And the spirit of Vers. 23-25, so lowly, devout, and filled with sacred desire, all these show that we are to understand Ver. 19 as the utterance, not of defiant hardihood or any other evil spirit, but as that of submission. Parallels, therefore, are to be found in the submission of Aaron at the death of his sons. (cf. also Lam_3:18-21, Lam_3:39, 40 Mic_7:9 Psa_77:10 Psa_39:9, etc.)
III This SPIRIT GREATLY TO BE COMMENDED.
1. For its nature. It is not the spirit of a stoic, of one who sets his teeth firm, and resolves to endure, come what may; but it is tender, gentle, and keenly susceptible of pain. Nor is it silent. Its voice is heard in prayers, confessions, praises, and it is ever desiring more of God"s presence and grace. Nor is it slothful. It will be open-eyed to see and alert to act if aught can be done to minister relief or gain deliverance. Thus it does not violate any good instinct or dictate either of nature or conscience, as it would do were it characterized by either of the undesirable qualities named. They each have some sort of semblance of submission, but are far away removed from being identical with it or necessary to it. But submission consists in that calm composure of our whole nature, that meek acquiescence in the will of God, however painful that will may be. And therefore this spirit is commendable:
2. For its comeliness. How morally beautiful and lovely it is! We never tire of it, never do anything but in our hearts admire and praise it, and long to make it our own. How our hearts go out towards those that have eminently manifested it! As Aaron (cf. supra); Job saying," The Lord gave, and the Lord hath taken away," etc.; Moses; and above all, our Savior. Notwithstanding all his present and most deserved glory as our risen Lord, it is to him on the cross, crowned with thorns, in all the glory of his meek submission to him the heart of humanity ever turns with adoring love and trust.
3. For its self-conquest. Under the smart and distress of great loss and disaster, how ready the understanding is to think hard thoughts and to utterly resent what God has done! And the will, how sullenly it frowns upon God, and with lowering brow refuses to submit! And the passions, how they rage in torrents of tears and wild wailing cries of angry agony! And the lips, what hard speeches they are prompt to utter (cf. "I said in my haste, All men are liars")! And the hands, how eager to take revenge upon any who have been the means and instruments of our affliction! But the spirit of submission holds all these hot, eager forces in, as with bit and bridle, and bids them all be still. They are, as were the lions before Daniel, awed and subdued by his calm, hallowed presence. Blessed is he who can thus conquer himself. None else shall conquer him, and least of "all any of the mere circumstances of life. (cf. Pro_16:32)
4. For its wisdom. "There are few things in the world so totally and entirely bad but some advantage may be made of them by a dexterous management; and it is certainly a man"s wisdom to make the best of a bad condition, there being a certain kind of pious and prudential husbandry by which a man may so improve a calamity as to make the endurance of it the performance of a duty, and by his behavior under it to procure a release from it. We should, with Isaac, take the wood upon our shoulders, though we ourselves are designed for the sacrifice; and who knows but, as in his case, so in ours also, a patient resignation of ourselves to the knife may be the sure and direct way to rescue us from it?" (South). He always wins who sides with thee; To him no chance is lost; Thy will is sweetest to him when It triumphs at his cost. Ill that thou blessest turns to good, And unblest good to ill; And all is right that seems most wrong, If it be thy sweet will.
5. For its acceptableness to God. The Lord Jesus Christ was the "my beloved Son, in whom I am well pleased," because of it; because his meat and his drink was ever to do the will of the Father who sent him. "Blessed are the meek." "Humble yourselves therefore under the mighty hand of God, that," etc.
IV. NOT EASY, BUT NEVERTHELESS FULLY POSSIBLE, OF ATTAINMENT. Not easy, Because all our instincts under the smart of pain and loss (cf. supra) protest against it. Because also the maxims of the world are directly contrary to it. But attainable by practice. "Let him train himself whilst young to lesser self-denials and mortifications; let him learn to put up with and pass by a slight undervaluing word, and in time he shall find himself strong enough to conquer and digest an injurious action; let him learn to overlook his neighbor"s incivility, and in time he shall be able with patience and firmness of mind to endure his insolence and cruelty, and that without being discomposed by any instigations to revenge; and let him accustom himself to do this often, and at length he shall be able to do it always" (South). And yet more by communion and intercourse with the Lord Jesus Christ. We catch the tones and habits and thoughts of those with whom we most associate. Live in close companionship with Christ, and the spirit of him who "when he was reviled, reviled not again," shall be formed in us, and more and more shall we know how blessed are the meek, and how surely God "will exalt us in due time". C. (cf. Php_2:5-11)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv19, 21 General Information:
General Information:
Jeremiah is speaking as if he were the whole tribe of Israel. (See: Synecdoche)
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Woe to me! Because of my broken bones, my wound is infected
Jeremiah speaks of the peoples' distress as if they were physically wounded by broken bones and infection. AT: "Woe to us! It is as though we have broken bones and an infected wound" (See: Metaphor)
but I must bear it
Here Jeremiah represents the whole tribe of Israel. AT: "but we must bear it" (See: Synecdoche)
My tent is devastated, and all of my tent cords are cut in two
Here Jeremiah speaks of the enemy having destroyed their city as if their tent had been destroyed. AT: "It is as though our great tent is destroyed; the ropes that held it up have been cut" or "The enemy has completely destroyed our city" (See: Metaphor)
My tent is devastated
This can be stated in active form. AT: "My enemy has devastated my tent" or "Our enemy has destroyed our tent" (See: Active or Passive)
They have taken my children away from me
Here Jeremiah represents the whole tribe of Israel. AT: "Our enemies have taken our children away from us" (See: Synecdoche)
so they no longer exist
The children no longer existing is a metaphor for the parents never seeing them again. AT: "and it is like they no longer exist" or "and they will never return again" (See: Metaphor)
There is no longer anyone to spread out my tent or to raise up my tent curtains
Here Jeremiah speaks of them not having descendants to rebuild their city as if their city were a tent that needs to be rebuilt. AT: "There is no one to rebuild our city" (See: Metaphor)
translationWords
woe
devastate
tent
raise
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv19–22 10:19 Jeremiah suffered personal loss along with his people;…
10:19 Jeremiah suffered personal loss along with his people; he spoke for the nation at large as well as for himself.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.