“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 Haccherem, for evil looks out from the north with a great destruction.
Parallel Translations
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“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 Haccherem, for evil looks out from the north with a great destruction.
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O ye children of Benjamin, gather yourselves to flee out of the midst of Jerusalem, and blow the trumpet in Tekoa, and set up a sign of fire in Beth-haccerem: for evil appeareth out of the north, and great destruction.
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Put yourselves under covert, ye children of Benjamin, away from the midst of Jerusalem, and blow the horn in Tekoa, and set up a signal on Beth-cherem; for evil looketh forth from the north, and a great destruction.
Cross-references (16)
Passages linked to Jeremiah 6:1 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Nehemiah 3:14 Malchijah the son of Rechab, the ruler of the district of Beth Haccherem repaired the dung gate. He built it, and set up its doors, its bolts, and its bars.
- Joshua 18:21-28 Now the cities of the tribe of the children of Benjamin according to their families were Jericho, Beth Hoglah, Emek Keziz, Beth Arabah, Zemaraim, Bethel, Avvim, Parah, Ophrah, Chephar Ammoni, Ophni, and Geba; twelve cities with their villages. Gibeon, Ramah, Beeroth, Mizpeh, Chephirah, Mozah, Rekem, Irpeel, Taralah, Zelah, Eleph, the Jebusite (also called Jerusalem), Gibeath, and Kiriath; fourteen cities with their villages. This is the inheritance of the children of Benjamin according to their families.
- Judges 1:21 The children of Benjamin didn’t drive out the Jebusites who inhabited Jerusalem, but the Jebusites dwell with the children of Benjamin in Jerusalem to this day.
- 2 Samuel 14:2 Joab sent to Tekoa, and brought a wise woman from there, and said to her, “Please act like a mourner, and put on mourning clothing, please, and don’t anoint yourself with oil, but be as a woman who has mourned a long time for the dead.
- 2 Chronicles 11:6 He built Bethlehem, Etam, Tekoa,
- Jeremiah 4:5-6 Declare in Judah, and publish in Jerusalem; and say, ‘Blow the trumpet in the land!’ Cry aloud and say, ‘Assemble yourselves! Let’s go into the fortified cities!’ 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 6:22 Yahweh says, “Behold, a people comes from the north country. A great nation will be stirred up from the uttermost parts of the earth.
- Joshua 15:63 As for the Jebusites, the inhabitants of Jerusalem, the children of Judah couldn’t drive them out; but the Jebusites live with the children of Judah at Jerusalem to this day.
- Jeremiah 1:14-15 Then Yahweh said to me, “Out of the north, evil will break out on all the inhabitants of the land. 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 the entrance of the gates of Jerusalem, and against all its walls all around, and against all the cities of Judah.
- Jeremiah 4:19-20 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 soul, the sound of the trumpet, the alarm of war. 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 4:29 Every city flees for the noise of the horsemen and archers. They go into the thickets, and climb up on the rocks. Every city is forsaken, and not a man dwells therein.
- Jeremiah 10:17-18 Gather up your wares out of the land, you who live under siege. For Yahweh says, “Behold, I will sling out the inhabitants of the land at this time, and will distress them, that they may feel it.”
- Jeremiah 10:22 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.
- Jeremiah 25:9 behold, I will send and take all the families of the north,” says Yahweh, “and I will send to Nebuchadnezzar the king of Babylon, my servant, and will bring them against this land, and against its inhabitants, and against all these nations around. I will utterly destroy them, and make them an astonishment, and a hissing, and perpetual desolations.
- Ezekiel 26:7-21 “For the Lord Yahweh says: ‘Behold, I will bring on Tyre Nebuchadnezzar king of Babylon, king of kings, from the north, with horses, with chariots, with horsemen, and an army with many people. He will kill your daughters in the field with the sword. He will make forts against you, cast up a mound against you, and raise up the buckler against you. He will set his battering engines against your walls, and with his axes he will break down your towers. By reason of the abundance of his horses, their dust will cover you. Your walls will shake at the noise of the horsemen, of the wagons, and of the chariots, when he enters into your gates, as men enter into a city which is broken open. He will tread down all your streets with the hoofs of his horses. He will kill your people with the sword. The pillars of your strength will go down to the ground. They will make a plunder of your riches, and make a prey of your merchandise. They will break down your walls, and destroy your pleasant houses. They will lay your stones, your timber, and your dust in the middle of the waters. I will cause the noise of your songs to cease. The sound of your harps won’t be heard any more. I will make you a bare rock. You will be a place for the spreading of nets. You will be built no more; for I Yahweh have spoken it,’ says the Lord Yahweh. “The Lord Yahweh says to Tyre: ‘Won’t the islands shake at the sound of your fall, when the wounded groan, when the slaughter is made within you? Then all the princes of the sea will come down from their thrones, and lay aside their robes, and strip off their embroidered garments. They will clothe themselves with trembling. They will sit on the ground, and will tremble every moment, and be astonished at you. They will take up a lamentation over you, and tell you, “How you are destroyed, who were inhabited by seafaring men, the renowned city, who was strong in the sea, she and her inhabitants, who caused their terror to be on all who lived there!” Now the islands will tremble in the day of your fall. Yes, the islands that are in the sea will be dismayed at your departure.’ “For the Lord Yahweh says: ‘When I make you a desolate city, like the cities that are not inhabited; when I bring up the deep on you, and the great waters cover you; then I will bring you down with those who descend into the pit, to the people of old time, and will make you dwell in the lower parts of the earth, in the places that are desolate of old, with those who go down to the pit, that you be not inhabited; and I will set glory in the land of the living. I will make you a terror, and you will no more have any being. Though you are sought for, yet you will never be found again,’ says the Lord Yahweh.”
- Amos 1:1 The words of Amos, who was among the herdsmen of Tekoa, which he saw concerning Israel in the days of Uzziah king of Judah, and in the days of Jeroboam the son of Joash king of Israel, two years before the earthquake.
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John Calvin 1540 · Public Domain WE have already seen that oftentimes punishment is not…
WE have already seen that oftentimes punishment is not only mentioned by this Prophet as being nigh at hand, but is also set as it were before our eyes; and we have shewn the reason for this, — because men are not only deaf, but wholly thoughtless, whenever God threatens them. As reproofs make no impressions, and even threatenings are not sufficient to arouse and awake them, it is necessary to set before them vivid descriptions, and to represent the event as present. Jeremiah continues this mode of teaching; he addresses the tribe of Benjamin; for one half of Jerusalem was in the territory of that tribe; And as he was from Anathoth, he addresses his own people and kindred rather than others, as he could use greater freedom. Had he directly reproved the Jews, they might not have so well borne with him; but as he begins with his neighbors, the tribe of Benjamin, it became more easy to bear his reproofs.
Some understand the words, “Be ye assembled, and flee;” others read, “Go ye in haste, “but for what reason I know not. I do not think that flight is meant here; but I rather regard the Prophet as ironically encouraging the citizens of Jerusalem and their neighbors to go forth, as it is usual, to meet their enemies; and this we may easily learn from the context: Be ye assembled, he says, from the midst of Jerusalem; that is, Be aroused and go forth. And he indirectly condemns their indulgences, for they had been lying as it were in the bosom of their mother. Like infants in the womb, the Jews were not apprehensive of any danger; they indulged themselves, and were wholly secure and thoughtless. Hence he says, “From the midst of Jerusalem be ye assembled.”
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Then he says, Blow ye the trumpet in Tekoa. They were wont, no doubt, when any danger was at hand, to blow the trumpet in that town; and then the citizens of Jerusalem went forth in large bodies to resist their enemies: for the Prophet follows the usual custom, and speaks as of things well known. And set up a sign on the house of Haccerem, הכרם. No doubt this place was so called, because many forces were planted there. It means literally the house of the vineyard. It is, indeed, a proper name; but its etymology ought to be borne in mind; for as vines were usually planted on hills, it is probable that this place stood high; and a sign might have been thence given to many around. He therefore says, “Set up a sign, משאת, meshat, a word derived from נשא, nesha, which is also found here: but some interpreters render it “fire” or bonfire; others “banner;” and others “tower.” They who render it tower or citadel have no reason in their favor; for towers could not have been suddenly raised up. But it is probable, as I have already said, that thence a sign was given to those around, as from a watch — tower, whenever there was any cause of fear. I am therefore inclined to take the word as meaning a sign; for the word “banner” would have been too restricted. Literally it is, “Elevate an elevation.” The word “sign, “then, is the most suitable.
For an evil, he says, from the north has appeared The Prophet points out whence ruin would soon come, even from the Chaldeans, for God had appointed them as the ministers and the executioners of his vengeance in destroying Jerusalem and the whole tribe of Judah. We hence see what the Prophet means: he ridicules the Jews, who were asleep in their vices, promising to themselves impunity, and despising all the judgments of God: “Be now assembled, “he says, “from the midst of Jerusalem;” as though he said, that they could not be safe in the city, without going forth to meet their enemies: “Blow ye the trumpet in Tekoa;” and then he adds, “Let the inhabitants of Bethhaccerem, “that is, of the house of the vineyard, “set up signals; for an evil is nigh at hand, and a great distress;” from whom? from the Chaldeans. The prediction was more likely to be believed, when he thus pointed out their enemies, as it were, by his finger. It afterwards 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.
Geneva Bible translators 1599 · Public Domain Which was a city in Judah, six miles from…
Which was a city in Judah, six miles from Bethlehem, 2 Chron. 11:6.
Read Neh. 3:14.
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He speaketh to them chiefly because they should take heed by the example of their brethren, the other half of their tribe, which were now carried away prisoners.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Jer 6:1 O ye children of Benjamin, gather yourselves…
Jer 6:1 O ye children of Benjamin, gather yourselves to flee out of the midst of Jerusalem, and blow the trumpet in Tekoa, and set up a sign of fire in Bethhaccerem: for evil appeareth out of the north, and great destruction.
Ver. 1. O ye children of Benjamin.] These were the prophet’s countrymen, for Anathoth was in that tribe; so was also part of Jerusalem itself. He forwarneth them of the enemy’s approach, and bids them begone. The Benjamites were noted for valiant, but vicious. {Jdg 19:16; Jdg 19:22-25 Hos 9:9; Hos 10:9}
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And blow the trumpet in Tekoah.] A place that had its name from trumpeting; so there is an elegance in the original. See the like, Mic 1:10; Mic 1:14. It was twelve miles from Jerusalem, and six from Bethhaccerem. Here dwelt that wise woman brided by Joab. {2Sa 14:2}
Set up a sign of fire.] A beacon, or such as the cross of fire is in Scotland, where (for a signal to the people when the enemy is at hand) two firebrands set across, and pitched upon a spear, are carried about the country. {a}
{a} Life of Edward VI, by Sir F. Heywood.
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Matthew Poole 1685 · Public Domain Children of Benjamin: he means either the inhabitants of…
Children of Benjamin: he means either the inhabitants of Jerusalem, because part of it stood in the lot of Benjamin, Jos 18:28; or else he means all Judah, because when the ten tribes fell off, the tribe of Benjamin adhered to Judah, and was incorporated into them. If it be asked why the prophet rather speaks here to Benjamin than to Judah, the reason probably may be, because he being of Anathoth was of that tribe, and therefore mentions them as his own countrymen.
Gather yourselves to flee; spoken either ironically, that they should set themselves in array, and make head against the enemy, that is now at hand; or rather, that they should flee away together at once, make haste out of Jerusalem in troops, as the next expressions intimate; not counselling them what they should do, viz. for succour, Jer 4:5,6, but rather telling them what they must expect, viz. to be forced to flee out of it, if they may escape.
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Blow the trumpet in Tekoa: q.d. Gather yourselves together by the sound of the trumpet at Tekoa, possibly alluding to the name, which signifies trumpeting; or rather, it being one of those fenced cities twelve miles from Jerusalem that Rehoboam built, and made exceeding strong for and with his warlike provisions, 2Ch 11:6,11,12, and being built upon the advantage of a hill toward the north of Judea in the way that the Babylonians were to come, q.d. There furnish yourselves out of that armoury, and see if you can make head against them: an irony. A place noted in Scripture, where dwelt that Tekoitish woman that interceded with David for Absalom by the subornation of Joab, 2Sa 14:2; and also for the herdsmen of whom Amos was, Amo 1:1, and (it is probable) a place where in time of danger their were wont, by the sound of the trumpet, to summon the people together.
Setup a sign of fire: the word used is of very large extent; maset is used for any thing that is lifted up, neither is there any more in the text. The LXX also render it only a sign and the sign of fire possibly is mentioned rather than any other, by a metonymy of the subject, because, partly in time of danger of invasion it is the most usual and commodious sign, being seen, in regard of its lifting or raising up of itself, at once afar off; q.d. fire a beacon; and a sign whereby the Benjamites themselves once found they were surprised, Jdg 20:38,40
2. It is a sign soonest given of any.
3. Possibly as being a more proper sign than any other would be to the vine-dressers, that they should secure themselves in some safe place, which seems to be pointed at by the next word, Beth-haccerem. It signifies the house of the vineyard, probably some high tower built among the vineyards for the keeper or keepers of them to watch them, that no damage came to them, this seeming to be usual, Isa 5:2. Or it may be the name of a town, such a one as some report to lie between Jerusalem and Tekoa, the same mentioned Neh 3:14, though that seems to be adjoining to Jerusalem. Whichsoever it be, it is probable it relates to some place noted for vineyards, which were wont to be planted upon hills, and lying in the way that the Chaldeans were to come; and by these two we are to understand all other places that lie in that coast. Evil appeareth out of the north; that they may know whence their misery will come, he doth as it were point it out with the finger: see Jer 1:14; 4:6.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain Here is I. Judgment threatened against Judah and Jerusalem.…
Here is I. Judgment threatened against Judah and Jerusalem. The city and the country were at this time secure and under no apprehension of danger; they saw no cloud gathering, but every thing looked safe and serene: but the prophet tells them that they shall shortly be invaded by a foreign power, an army shall be brought against them from the north, which shall lay all waste, and shall cause not only a general consternation, but a general desolation. It is here foretold,
1. That the alarm of this should be loud and terrible. This is represented, Jer 6:1. The children of Benjamin, in which tribe part of Jerusalem lay, are here called to shift for their own safety in the country; for the city (to which it was first thought advisable for them to flee, Jer 4:5, Jer 4:6) would soon be made too hot for them, and they would find it the wisest course to flee out of the midst of it. It is common, in public frights, for the people to think any place safer than that in which they are; and therefore those in the city are for shifting into the country, in hopes there to escape out of danger, and those in the country are for shifting into the city, in hopes there to make head against the danger; but it is all in vain when evil pursues sinners with commission. They are told to send the alarm into the country, and to do what they can for their own safety: Blow the trumpet in Tekoa, a city which lay twelve miles north from Jerusalem. Let them be stirred up to stand upon their guard: Set up a sign of fire (that is, kindle the beacons) in Beth-haccerem, the house of the vineyard, which lay on a hill between Jerusalem and Tekoa. Prepare to make a vigorous resistance, for the evil appears out of the north. This may be taken ironically: "Betake yourselves to the best methods you can think of for your own preservation, but all shall be in vain; for, when you have done your best, it will be a great destruction, for it is in vain to contend with God's judgments."
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2. That the attempt upon them should be bold and formidable and such as they should be a very unequal match for. (1.) See what the daughter of Zion is, on whom the assault is made. She is compared to a comely and delicate woman (Jer 6:2), bred up in every thing that is nice and soft, that will not set so much as the sole of her foot to the ground for tenderness and delicacy (Deu 28:56), nor suffer the wind to blow upon her; and, not being accustomed to hardship, she will be the less able either to resist the enemy (for those that make war must endure hardness) or to bear the destruction with that patience which is necessary to make it tolerable. The more we indulge ourselves in the pleasures of this life the more we disfit ourselves for the troubles of this life. (2.) See what the daughter of Babylon is, by whom the assault is made. The generals and their armies are compared to shepherds and their flocks (Jer 6:3), in such numbers and in such order did they come, the soldiers following their leaders as the sheep their shepherds. The daughter of Zion dwelt at home (so some read it), expecting to be courted with love, but was invaded with fury. This comparing of the enemies to shepherds inclines me to embrace another reading, which some give of Jer 6:2, The daughter of Zion is like a comely pasture-ground and a delicate land, which invite the shepherds to bring their flocks thither to graze; and as the shepherds easily make themselves masters of an open field, which (as was then usual in some parts) lies common, owned by none, pitch their tents in it, and their flocks quickly eat it bare, so shall the Chaldean army easily break in upon the land of Judah, force for themselves a free quarter where they please, and in a little time devour all. For the further illustration of this he shows, [1.] How God shall commission them to make this destruction even of the holy land and the holy city, which were his own possession. It is he that says (Jer 6:4), Prepare you war against her; for he is the Lord of hosts, that has all hosts at his command, and he has said (Jer 6:6), Hew you down trees, and cast a mount against Jerusalem, in order to the attacking of it. The Chaldeans have great power against Judah and Jerusalem, and yet they have no power but what is given them from above. God has marked out Jerusalem for destruction. He has said, "This is the city to be visited, visited in wrath, visited by the divine justice, and this is the time of her visitation." The day is coming when those that are careless and secure in sinful ways will certainly be visited. [2.] How they shall animate themselves and one another to execute that commission. God's counsels being against Jerusalem, which cannot be altered or disannulled, the councils of war which the enemies held are made to agree with his counsels. God having said, Prepare war against her, their determinations are made subservient to his; and, notwithstanding the distance of place and the many difficulties that lay in the way, it is soon resolved, nemine contradicente - unanimously. Arise, and let us go. Note, It is good to see how the counsel and decree of God are pursued and executed in the devices and designs of men, even theirs that know him not, Isa 10:6, Isa 10:7. In this campaign, First, They resolve to be very expeditious. They have no sooner resolved upon it than they address themselves to it; it shall never be said that they left any thing to be done towards it tomorrow which they could do today: Arise, let us go up at noon, though it be in the heat of the day; nay, (Jer 6:5), Arise, let us go up at night, though it be in the dark. Nothing shall hinder them; they are resolved to lose no time. They are described as men in care to make despatch (Jer 6:4): "Woe unto us, for the day goes away, and we are not going on with our work; the shadows of the evening are stretched out, and we sit still, and let slip the opportunity." O that we were thus eager in our spiritual work and warfare, thus afraid of losing time, or any opportunity, in taking the kingdom of heaven by violence! It is folly to trifle when we have an eternal salvation to work out, and the enemies of that salvation to fight against. Secondly, They confidently expect to be very successful: "Let us go up, and let us destroy her palaces and make ourselves masters of the wealth that is in them." It was not that they might fulfill God's counsels, but that they might fill their own treasures, that they were thus eager; yet God thereby served his own purposes.
II. The cause of this judgment assigned. It is all for their wickedness; they have brought it upon themselves; they must bear it, for they must bear the blame of it. They are thus oppressed because they have been oppressors; they have dealt hardly with one another, each in his turn, as they have had power and advantage, and now the enemy shall come and deal hardly with them all. This sin of oppression, and violence, and wrong-doing, is here charged upon them, 1. As a national sin (Jer 6:6): Therefore this city is to be visited, it is time to make inquisition, for she is wholly oppression in the midst of her. All orders and degrees of men, from the prince on the throne to the meanest master of a shop, were oppressive to those that were under them. Look which way you might, there were causes for complaints of this kind. 2. As a sin that had become in a manner natural to them (Jer 6:7): She casts out wickedness, in all the instances of malice and mischievousness, as a fountain casts out her waters, so plentifully and constantly, the streams bitter and poisonous, like the fountain. The waters out of the fountain will not be restrained, but will find or force their way, nor will they be checked by laws or conscience in their violent proceedings. This is fitly applied to the corrupt heart of man in his natural state; it casts out wickedness, one evil imagination or other, as a fountain casts out her waters, naturally and easily; it is always flowing, and yet always full. 3. As that which had become a constant practice with them; Violence and spoil are heard in her. The cry of it had come up before God as that of Sodom: Before me continually are grief and wounds - the complaint of those that find themselves aggrieved, being unjustly wounded in their bodies or spirits, in their estates or reputation. Note, He that is the common Parent of mankind regards and resents, and sooner or later will revenge, the mischiefs and wrongs that men do to one another.
III. The counsel given them how to prevent this judgment. Fair warning is given now upon the whole matter: "Be thou instructed, O Jerusalem! Jer 6:8. Receive the instruction given thee both by the law of God and by the prophets; be wise at length for thyself." They knew very well what they had been instructed to do; nothing remained but to do it, for till then they could not be said to be instructed. The reason for this counsel is taken from the inevitable ruin they ran upon if they refused to comply with the instructions given them: Lest my soul depart, or be disjoined, from thee. This intimates what a tender affection and concern God had had for them; his very soul had been joined to them, and nothing but sin could disjoin it. Note, 1. The God of mercy is loth to depart even from a provoking people, and is earnest with them by true repentance and reformation to prevent things coming to that extremity. 2. Their case is very miserable from whom God's soul is disjoined; it intimates the loss not only of their outward blessings, but of those comforts and favours which are the more immediate and peculiar tokens of his love and presence. Compare this with that dreadful word (Heb 10:38), If any man draw back, my soul shall have no pleasure in him. 3. Those whom God forsakes are certainly undone; when God's soul departs from Jerusalem she soon becomes desolate and uninhabited, Mat 23:38.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain O ye children of Benjamin,.... The tribe of Benjamin…
O ye children of Benjamin,.... The tribe of Benjamin was with the tribe of Judah, and continued with that in the pure worship of God when the ten tribes revolted; and in the land of Israel, when they were carried captive; and besides, Jerusalem, at least part of it, was in the tribe of Benjamin, and particularly Anathoth, which was Jeremiah's native place, was in that tribe; and this altogether is a reason why the children of Benjamin are so distinctly addressed:
gather yourselves to flee out of the midst of Jerusalem; where some of this tribe lived, or had betaken themselves for safety: or the Jews in general may be meant; for, as Ephraim is often put for the ten tribes, so Benjamin may be put for the two tribes, as Judah frequently is: or the words may be rendered, "be ye strong" (i) "out of the midst of Jerusalem"; as by the Septuagint, and others; and the sense may be, gather together in bodies out of Jerusalem, and form yourselves into companies, and into an army, and be prepared to meet the enemy, and fight him, who is near at hand; quit yourselves like men, and be strong; show courage and valour; perhaps this is spoken ironically, as Kimchi thinks it is; though he interprets the word, "flee ye"; that is, if ye can find a place to flee to; and the Targum is,
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"remove out of the midst of Jerusalem;''
but it seems rather to be a direction to go forth and meet the enemy, by what follows:
and blow the trumpet in Tekoa; as an alarm of war, to give the people notice of an invasion; that the enemy was at hand, and therefore should provide themselves with armour, and gather together to meet and oppose him. Tekoa was a city in Judah, Ch2 11:5, famous, for a wise woman in it, in the times of David, Sa2 14:2. Jerom says it was twelve miles from Jerusalem, and might be seen with the eye; so that probably it was built on a very high hill, and for that reason chosen to blow the trumpet on, that it might be heard far and near; and which may be confirmed from its being said (k) to be the chief place in the land of Israel for the best oil, since olives grow on hills and mountains. There is in the clause a beautiful play on words (l), which those, who understand the Hebrew language, will easily observe:
and set up a fire in Bethhaccerem. This place, as Jerom says, lay between Jerusalem and Tekoa; one of this name is mentioned in Neh 3:14. The Targum renders it,
"the house of the valley of the vineyards;''
and in the Misnah (m) mention is made of the valley of Bethhaccerem, the dust of which was red, and, when water was poured upon it, became hard; and this valley perhaps took its name from the town, which might be built upon a hill, and was famous for vines, from whence it was so called; and here might be a very high tower; for, as Kimchi and Ben Melech observe, it signifies a high tower, for the keepers of the vines to sit and watch the vines all about; and this was a very proper place to set up the sign of fire in, to give notice to the country all around; for it was usual with all nations, Persians, Grecians, and Romans, to signify in the night, by signs of fire, by burning torches, and the like, either the approach of an enemy, or help from friends; the former was done by shaking and moving their torches, the latter by holding them still (n); see Jdg 20:38,
for evil appeareth out of the north; Nebuchadnezzar and his army out of Babylon, which lay north of Jerusalem: and great destruction; see Jer 1:14.
(i) Sept. "confortamini", V. L. "fortes estote", Tigurine version. (k) Misn. Menachot c. 8. sect. 3. (l) . (m) Misna Nidda, c. 2. c. 5. & Maimon. & Bartenora in ib. (n) Vid. Lydium de re Militari, l. 5. c. 3. p. 185, 186. & Van Tillin ib. p. 52.
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 God sends and strengthens the Babylonians against Judah, ver.…
God sends and strengthens the Babylonians against Judah, ver. 1-5. for her oppression and spoils, ver. 6-8. and obstinacy; which provokes God's wrath, ver. 9-12. Their covetousness, false confidence, and impudence; people and priests refuse to obey God, ver. 13-17. Their hypocritical worship shall not prevent their sure destruction, ver. 18-25. The people called to mourn, ver. 26. The prophet encouraged under their wickedness, and the fruitlessness of his ministry among them, ver. 27-30.
Benjamin - Judah, when the ten tribes fell off, the tribe of Benjamin adhered to Judah, and was incorporated into them; if it be asked why the prophet rather speaks to Benjamin than to Judah, the reason probably may be, because he being of Anathoth was of that tribe, and therefore mentions them as his own countrymen. Gather - Gather yourselves together by the sound of the trumpet at Tekoa, one of those fenced cities twelve miles from Jerusalem that Rehoboam built. A sign - Fire a beacon. Beth- haccerem - Signifies the house of the vineyard, probably some high tower built among the vineyards for the keepers of them to watch them.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Jeremiah, in the spirit of prophecy, seeing the Chaldeans…
CHAPTER VI
Jeremiah, in the spirit of prophecy, seeing the Chaldeans on
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their march, bids his people set up the usual signals of
distress, and spread the general alarm to betake themselves to
flight, 1.
Then, by a beautiful allusion to the custom of shepherds moving
their flocks to the richest pastures, Jerusalem is singled out
as a place devoted to be eaten up or trodden down by the armies
of the Chaldeans, who are called up against her, and whose
ardour and impatience are so great that the soldiers, when they
arrive in the evening, regret they have no more day, and desire
to begin the attack without waiting for the light of the
morning, 2-5.
God is then represented as animating and directing the
besiegers against this guilty city, which sinned as incessantly
as a fountain flows, 6, 7,
although warned of the fatal consequence, 8.
He intimates also, by the gleaning of the grapes, that one
invasion should carry away the remains of another, till their
disobedience, hypocrisy, and other sins should end in their
total overthrow, 9-15.
And to show that God is clear when he judgeth, he mentions his
having in vain admonished and warned them, and calls upon the
whole world to witness the equity of his proceedings, 16-18,
in punishing this perverse and hypocritical people, 19, 20,
by the ministry of the cruel Chaldeans, 21-23.
Upon this a chorus of Jews is introduced expressing their fears
and alarm, 24, 25;
to which the prophet echoes a response full of sympathy and
tenderness, 26.
The concluding verses, by metaphors taken from the process of
refining gold and silver, represent all the methods hitherto
used to amend them as wholly ineffectual, 27-30.
NOTES ON CHAP. VI
Verse 1. O ye children of Benjamin, gather yourselves to flee] As the invading armies are fast approaching, the prophet calls on the inhabitants of Jerusalem to sound an alarm, and collect all the people to arm themselves and go against the invaders. They are called the children of Benjamin, because Jerusalem was in the tribe of Benjamin.
Tekoa] Was a city about twelve miles to the south of Jerusalem.
Beth-haccerem] Was the name of a small village situated on an eminence between Jerusalem and Tekoa. On this they were ordered to set up a beacon, or kindle a large fire, which might be seen at a distance, and give the people to understand that an enemy was entering the land.
Out of the north] From Babylon. The Scythians. - Dahler.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Jer 6:1. O ye children of Benjamin, &c. —…
Jer 6:1. O ye children of Benjamin, &c. — The prophet proceeds in his remonstrances, rebukes, and faithful warnings to the disobedient Jews. A great part of Jerusalem stood in the tribe of Benjamin, Jos 18:28; on which account, and because Jeremiah, being of Anathoth, was of that tribe, and probably lived therein, the inhabitants are here addressed by the name of the children of Benjamin, and are directed to leave the city, which God was about to destroy, and to take refuge in the mountains. Blow the trumpet in Tekoa — One of those cities which Rehoboam built, 2Ch 11:6, twelve miles from Jerusalem. Set up a sign of fire — A beacon; in Beth-haccerem — A village between Tekoa and Jerusalem, built upon a mountain, situate in the way which led from Chaldea to Jerusalem. As the word signifies the house of the vineyard, it was probably at first some high tower, built among the vineyards, for the keepers of them to watch in, and that it afterward became a village of some note. The design of such signals of war as the prophet here mentions, is generally to assemble men together in order to their mutual defence; but, as he knew it was utterly in vain to attempt any thing of that kind, he seems only to have meant that by these means general notice should be given of the enemies’ approach, that the people might disperse, and escape from danger and destruction. For evil appeareth, &c. — See note on Jer 1:14. Dr. Waterland reads this verse, “Haste away the children of Benjamin out of, &c., and set up a signal in Beth-haccerem; for mischief threateneth out of the north.”
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 Jeremiah addresses the men of Benjamin, either as being…
Jeremiah addresses the men of Benjamin, either as being his own tribesmen, or as a name appropriate to the people of Jerusalem, which also was situate in the tribe of Benjamin.
Gather yourselves to flee - Gather your goods together to remove them to a place of safety.
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Blow the trumpet in Tekoa - The name of Tekoa is almost identical with the verb “to blow”: but it was not chosen merely for the alliteration, but because it was the last town in Judaea (about 11 miles south of Jerusalem), upon the very border of the desert, where the fugitives would halt.
A sign - Rather, a signal.
Beth-haccerem - Or, the “Vineyard-House,” which was situated halfway between Jerusalem and Tekoa.
Appeareth - “Is bending over;” is bending forward in eagerness to seize its prey.
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 Strengthen. Hebrew also, "Flee, Benjamites, from the midst," &c.…
Strengthen. Hebrew also, "Flee, Benjamites, from the midst," &c. Jerusalem belonged partly to this tribe, which prided itself on its valour. --- Thecua was in the lot of Juda, 15 miles south of Jerusalem. --- North. The Chaldeans approach, chap. i. 13. (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).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain III. Recapitulation, consisting of a combination of the points…
III. Recapitulation, consisting of a combination of the points already presented: the call to return, announcement of punishment and its reasons
(Jer_6:1-26)
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1. Exhortation to flee from Jerusalem
Jer_6:1-8
1 Flee, ye children of Benjamin, out of Jerusalem,
And in Blow1 (Tekoa) blow the trumpet,
And over the vineyard (Beth-hakkerem) erect the signal,2
For calamity threatens from the north and great ruin.
2 Thou art like the meadow, the tenderly cared for,
O daughter of Zion.
3 Against her shall come shepherds and their flocks
And pitch their tents against her round about,
And depasture each his spot.
4 Sanctify war against her!
“Arise, let us go up at noon!
Wo to us, for the day has turned,
For the shadows of evening are lengthening.
5 Arise, and let us go up in the night
And destroy her palaces!”
6 For thus saith Jehovah Zebaoth,
Fell her trees,3 and raise a rampart4 against Jerusalem!
She is the city of which it is ascertained
That nothing but rude violence is found in her.
7 As a spring5 poureth forth its waters
So she poureth forth her wickedness.
Injustice and desolation are heard of in her,
Sickness and wounds are continually before me.
8 Be warned, O Jerusalem, lest my soul be forced from thee,
Lest I make thee desolate, a land uninhabited.
EXEGETICAL AND CRITICAL
That Jer_6:1-8 form a strophe is seen partly from their close connection (Jer_6:6 traces the undertaking of the besiegers to a divine command), partly from the fact that the eight verses contain the complete cycle of the fundamental thought of the prophet, announcement of judgment, statement of reasons (Jer_6:6-7) and call to reform (Jer_6:8). At the same time however a climax is evident on a comparison with the preceding context. For the prophet here sees the judgment upon Jerusalem so near its accomplishment that he already earnestly admonishes to flight those who live to the south of this city.
Jer_6:1. Flee, ye children of Benjamin . . great ruin.—Flee, comp. Jer_4:6.—Children [sons] of Benjamin is explained without doubt by the circumstance that Benjaminites formed a part (probably the principal part. Comp. Graf, Winer, R W. B., s. v., Jerusalem) of the inhabitants of Jerusalem. According to the original settlement of boundaries (Jos_15:8; Jos_18:16) Jerusalem belonged entirely to Benjamin. But even before David’s time it was inhabited by Ju-deans (Jos_15:63) and Benjaminites (Jdg_1:21). Since David’s time, being the capital of the whole country, it also belonged to the whole people (comp. Raumer, Paläst. S. 339) and doubtless had inhabitants from all the tribes, which would not however exclude Judeans and Benjaminites from forming the bulk of the population. Jeremiah’s mentioning only the latter may be explained by the fact that he himself was of the tribe of Benjamin (Jer_1:1).—From [from the midst] is an antithesis to towards Zion, 4. 6. While there they were called upon to flee to Jerusalem, where at first they would find safety, now they are exhorted to flee from Jerusalem.—תְּקּועַ (to blow, blow, Germ, stossen, Stoss. Comp. the place named Stoss in Appenzell, Switz.) is mentioned partly for the sake of the paronomasia and partly because it is a prominent point to the south of Jerusalem; for after the capital, the bulwark of the South, has fallen, this also is threatened and must think of flight. Tekoa lay 9 to 12 m. p. south from Jerusalem. It is mentioned in 1Sa_14:2; Amo_1:1, etc. Jerome says on this passage, “ Thecuam quoque viculum esse in rnonte situm, et 12 millibusab Hierosolyrnis separatum quotidie oculis cernimus.” According to Robinson (II. 406) [Thomson, The Land and the Book, II. p. 424] the place is stilli called Tekua, and is situated on a mountain covered with ruins.—For a similar paronomasia Vid. Mic_1:10 sqq.—בֵּית־הַכֶּרֵם is mentioned; only here and in Neh_3:14. Jerome testifies : that it was a considerable elevation, near to Tekoa.—According to Pococke it is the Frank mountain, “an insulated, lofty cone.” Comp. Raumer, Paläst., S. 223 [Robinson, Bill. Res. II., pp. 174, 182–184. Ritter, Geog. III., p. 96.—S. R, A.] מַשִׂאֵת from its radical meaning of elatio obtains a variety of derivative significations. See the Lexicons. Here as in Jdg_20:38; Jdg_20:40, it denotes the sign raised high aloft, (else where נֵם).—For calamity, comp. 4. 6.
Jer_6:2. Thou art like the meadow . . . daughter of Zion. The passage is difficult, and has been very variously explained. נָוָה is taken in the sense of “meadow” (Luther, Neumann) ; habitatrix (Venema) ; shepherdess (Seb. Schmidt). Most commentators render it = נָאוָה (Son_2:14; Son_4:3; Son_5:3) pulchra, formosa. מִעֻנָּגָה from עָנַגdelicate vixit (Pual here only) is without doubt = delicate habita, which is always well cared for, spared, never roughly handled, comp. הְָעַגֻגָהDeu_28:56; Isa_47:1.—דּמיתי 1. assimilavi (Vulg., Kimcai, Abarb., Pagn., Tremell., Pisoator, etc.); 2. similis facta es (Syr.); 3. similis sum (Seb. Schmidt) ; 4. periisti mihi (Venema) ; 5. as fair and luxurious have I imagined the daughter of Zion (derived from the meaning “ to compare, ” comp. Son_2:17; Son_8:14; Fuerst) ; 6. the fair and luxurious—I mean the daughter of Zion—to her come, etc. (Ewald, Meier) ; 7. I make still (Neumann), exterminate (so most recent commentators). The connection requires without doubt the meaning of gay, well-tended and well-preserved meadow. For after, in Jer_6:1, a grievous calamity in general is set in immediate prospect before Jerusalem, we see from Jer_6:3 more particularly that this calamity will consist in a visitation of rough shepherds, who will ruthlessly depasture and desolate Jerusalem with their flocks. In contrast with its later condition, Jerusalem before its desolation can be represented under no more suitable figure than that of a meadow well-preserved and tended by its owner with special predilection. נָוָה designates not only a visitation generally, but also a pastoral visitation in particular (caula cum pascuo, Fuerst), as is clear from Job_8:6; coll. Zep_2:6. Comp. נָאוֹתJer_9:9; Jer_23:10; Jer_25:36. דָּמָה is indisputably = similis fuit (Psa_89:7; Psa_52:7; Psa_144:4, etc.) It is usually construed with לְ (see the passages cited) or with אֵל (Eze_31:8). But that it may also have the subject compared, without a preposition, in the nominative is seen from Eze_32:2, where it reads כְּפִיר גּוֹים נִדְמֵיתָ, i. e., a lion among the nations art thou compared. Comp. Isa_38:13. The meanings of Niphal and Kal intrans. here, as frequently, coincide. The construction is explained thus, that נִדְמָה ,דָּמָה properly signify: to be as a comparison, as a thing compared; Egypt is (in Ezek. l. c.) compared; i. e., by way of comparison, figuratively designates, a lion. Israel (in this passage) is as a figure or comparison a meadow—דָּמִיתִי I take as the Syriac did, according to the frequent usage in Jeremiah (comp. on Jer_2:20) as 2 Pers. Fem.—The Masoretes have not added in the Keri the regular form here as in the other passages, which may be explained by the circumstance that they took דמיתי as the 1st person. The article before נָוה is generic as in Jer_4:25; comp. Naegelsb., § 71, 4, a.—ו before הַמְעֻנָּנָה is epexegetical = and indeed, comp. Naegelsb.Gr., § 111, 1 a.
Jer_6:3. Against her shall come shepherds … each his spot. The enemies are compared with shepherds, who break in with flocks and ruthlessly depasture and tread down. Comp. Mic_5:4-5.—And pitch their tents, etc., comp. Jer_1:15.—יָד side, place, spot. Comp. Lev. 2:17; Deu_23:13; Isa_56:5.
Jer_6:4. Sanctify war against her . . the shadows of evening are lengthening.—Sanctify as in Joel 4:9; Mic_3:5; Zep_1:7; Jer_22:7; Jer_51:27. The expression refers to the solemn ceremonies attending the proclamation and commencement of war. Comp. Eze_21:26 sqq.—This and the following are calls made from the midst of the enemy.—The expressions exhibit the zeal of the enemy with dramatic liveliness. This zeal is so great that the unfavorable time of the day even cannot detain them. At noon, when the heat usually compels all to rest they depart, and when the evening comes they deplore it, but instead of going to rest prepare at once for the assault.—Has turned. Comp. Psa_90:9, [all our days turn away].
Jer_6:5. Arise, and let us go up … destroy her palaces, אַרְמְנוֹת is translated by Schnurrer and Ewald, here and in Jer_9:20, by lofty buildings, in order to comprise the fortifications. But here, as frequently, the expression denotes the final object, the completion of the work of destruction. Comp. Jer_17:27; Amo_1:4.
Jer_6:6. For thus saith Jehovah .. found in her. The besieging of Jerusalem by its enemies is not a baseless, vain undertaking. It rests on a double, solid ground: 1. Immediately on a divine command (כִּרְתוּ); 2. mediately on the ungodliness of Israel, which provokes the vengeance of Jehovah (כֻּלָּהּ עשֶׁק וגו׳ to Jer_6:7, fin.)—Fell her trees is evidently an allusion to Deu_20:19-20, where it is commanded that Israel when they besiege a city, are not to cut down all the trees for the purposes of the siege (walls and machines.—Comp. Winer, R. W. B., and HerzogReal-Enc. Art. Festungen). Here the enemy is commanded to do the exact contrary. Thus it is rendered evident how savage the enemy is and what Israel has to expect. The latter are so ungodly that the enemy is excused from those considerations which were imposed on the Israelites themselves in war. If this passage is thus based on Deu_20:19-20, we are then justified in regarding כִּרְתוּ עֵצָה as a verbal reminiscence.—The following sentence is construed in three ways: 1. Hæc illa urbs—punitur quantaquanta est—oppressio in ea; 2. hæc est urbs in quam animadvertitur,—tota illa oppressio in ea; 3. urbs ista—exploratum est, quod non est nisi oppressio in ea.—Of these interpretations the first must be unconditionally rejected, for כֻּלָּהּ is as unnecessary with הָפְקַד, as it is necessary to what follows. The second is the most generally adopted. But the abrupt הפקד is flat; we expect a stronger word and the imperfect, since the visitation is impending. I therefore prefer the third interpretation, adopted by Abarbanel and Seb. Schmidt. Since כָקד=explorare (comp. Psa_17:13; Job_7:18) הָפְקד may well mean exploratum est. This agrees excellently with what follows: that their inward part is full of thoughts of violence is confirmed by the fact that, they well forth these like a spring its waters; the cry thereof is heard, the effects there-of are visible (Jer_6:7). Levit. 5:23 also evidently hovered before the mind of the prophet. Since there only besides the Hophal occurs, though with another meaning; so there also is found the idea of עשֶׁק. For the restoration is there alluded to of that which any one has appropriated by violence (עשֶׁק) or by illegal retention of property entrusted to him. Though the thought in general is a very different one, yet a comparison of this passage explains (a) why the prophet here designates the sin of Israel as עשֶׁק (b) the choice of the singular word הָפְקַד; also (c) the article in הָעיר is satisfactorily explained, if the prophet refers to a former utterance. כֻלָהּ עשֶׁק בְּקרְבָּהּ is a confusio duarum constructionum, כֻּלָּהּ עשֵׁק and עשֶׁק בֶּקִרְבָּהּ.
Jer_6:7. As a spring. … continually before me.—The Inf. הָקיר points to a root קוּר, from which besides only קַרְתִּי (2Ki_19:24; Isa_37:25). The following הֵקֵרָה presupposes a root קרר, from which no verbal form occurs in the Old Test. Yet by virtue of the relationship of the verbs עו׳ and עע׳ it not rarely happens that the same word derives forms from both conjugations. Comp. Ewald, § 114, a.—The interpretation is difficult of הֵקֵרָה הָקִיר and קוּר בּוֹר means: to dig (2Ki_19:24), but קָרר means (after מְקֵרָה קֹר, coldness, קַר fresh), to be cold, fresh. The meaning to pour forth therefore seems to suit neither the one nor the other of these two roots. Hence after the example of the LXX. and Jerome many commentators have interpreted the passage thus: “As the cisterns keep their water cool, so Jerusalem keeps its wickedness constantly fresh” (Graf). This rendering seems to be supported by בּוֹר meaning not spring, but pit, cistern. I cannot nevertheless regard this explanation as correct; for 1. the connection is opposed to it, according to our explanation, but also aside from this are heard of and before me afterwards require the meaning of to bring forth, reveal. 2. Although the root קוּר in the single passage where it occurs has the meaning to dig, yet even in this place it is used of digging for water, and must include a reference to springing water, while the only noun derived from it is מָקוֹר, which certainly does not denote a pit or cistern, but a spring or fountain, since, as it is generally used only in a poetic and figurative sense (comp. fountain of blood, Lev_12:7; Lev_20:18; fountain of tears, Lev_8:23) it expresses the idea of a spring in its highest and most original sense. Accordingly this meaning of to spring, to pour forth, is certainly not ascribed to הָקיר without reason. As to בּוֹר, it certainly does in itself denote a pit or cistern. But in the later books it also designates a pit, in which water is springing, a well-spring (puteus):Pro_5:16 : Ecc_12:6.—Injustice and desolation [Violence and spoil] is a standing formula; Jer_20:18; Eze_45:9; Amo_3:10; coll. Hab_1:3—are heard (comp. Isa_60:18) and the following before me are explained by the preceding poureth forth, as all three members of the sentence afford proof of the fact ascertained, Jer_6:6.—In are continually before me there is a climax; not only are deeds of violence heard of, but their most palpable effects are continually being witnessed.
Jer_6:8. Be warned, O Jerusalem … a land uninhabited. Here also as above (Jer_3:1; Jer_3:7; Jer_3:12-22; Jer_4:1; Jer_4:3-4; Jer_4:14, etc.) the prophet uses the threatening of punishment as a support for a call to repentance. The Lord’s heart is still towards Jerusalem, though it is to be feared that it will be alienated from the stiff-necked, impenitent people. תקע from יָקע (to be thrust away, to turn away) occurs only in the imperfect, while the perfect forms are formed from נָקַע. Comp. Eze_23:17-18.
Footnotes:
[1]Jer_6:1—[“It is singular that the Sept. render this in Jer_4:6, ‘Haste ye,’ and here ‘Be ye strong.’ The Targum renders it ‘migrate’ or, remove ye. The idea of assembling it never has.—Where Blayney got the phrase, ‘Retire in a body’ it is difficult to say.” Ed. of Calvin.—S. R. A.]
[2]Jer_6:1—[“The word has no connection with ‘fire,’ as mentioned in our version, which has been derived from the Rabbins Blayney’s rendering is ‘light, up a fire—beacon,’ but the words admit of no such meaning”. Ed. of Calvin.—S. R. A.]
[3]Jer_6:6—עֵצָה is not to be regarded as a fem. collective form (comp. דָנָה) which does not occur elsewhere, but ה is the suffix without mappik, as frequently (Exo_9:18; Num_15:28; Psa_48:14; Ew. § 247, d; Olsh. § 40, c; Naegelsb. § 44, 4, Anm.) The LXX. Vulg. Syr. and several Codd. in De Rossi also express the suffix.
[4]Jer_6:6.—שָׁפַךְ סֹלְלָה is the standing mode of expression, so much so that סללה occurs only in this connection, 2Sa_20:15; 2Ki_19:32; Isa_37:33; Eze_4:2; Eze_17:17; Eze_21:27; Eze_26:8; Dan_11:15.
[5]Jer_6:7.—It is probable that בּוֹד here stands for בֹּאד, as the Masoretes suppose to have happened, vice versa, in 2Sa_23:15-16; 2Sa_23:20. This is also proved by the fem. suffix in מֵימֶיהָ. For בּוֹר, pit is masc., while בֹֹּאר is fem. This change of gender between the noun and the suffix is probably also the ground of the Keri בַּיר, which does not occur elsewhere. On the construction comp. Jer_5:16, and Naegelsb. Gr., 95, 2.
2. THE PROPHET IS COMPELLED BY AN INWARD PRESSURE TO ANNOUNCE THE JUDGMENT OF EXTERMINATION, NOTWITHSTANDING THE UNWILLINGNESS TO HEAR ON ACCOUNT OF THE UNIVERSAL HORRIBLE CORRUPTION
Jer_6:9-15
9 Thus saith Jehovah Zebaoth:
They shall glean the remnant of Israel as a vine.
Turn again and again thine hand6 as a grape-gatherer to the baskets.
10 To7 whom shall I speak and testify, that they may hear?
Behold their ear is uncircumcised, and they cannot hearken.
Behold the word of Jehovah is a mockery to them;
They have no delight in it.
11 But I am full of the fury of Jehovah,
I cannot longer restrain myself.8
Pour out over the child in the street
And over the company of youths together;
For both man and wife shall be taken,
The aged with him that is full of days.
12 And their houses shall come to others,
Fields and wives together,
For I will stretch out my hand against the inhabitants of the land,
Saith Jehovah.
13 For from the least to the greatest all are given to covetousness,
And from the prophet to the priest they practice deceit.
14 And healed the hurt of the daughter9 of my people most slightly,
Saying: Peace, Peace! And10 there is no peace.
15 They are put to shame,11 for they wrought abominations,
Yet they blush not, nor12 know how to be ashamed.13
Therefore will they fall with them that fall.
At the time that I visit them, they will be overthrown,
Saith Jehovah.
EXEGETICAL AND CRITICAL
This strophe reproduces with some modification one side of the fundamental thought of the discourse: under a new figure (that of gleaning) the prophet announces the entire destruction of the people (Jer_6:9). Here however the thought occurs to him that he is really speaking in vain, because nobody wishes to hear him (Jer_6:10). This objection is removed by the fact that the prophet cannot be silent. He therefore gives free course to the prophetic impulse to pour out upon the whole people the fulness of the divine wrath (Jer_6:11-12), which they have so richly deserved by their sins, (pre-eminently of covetousness, deceit and shamelessness, Jer_6:13-15).
Jer_6:9. Thus saith Jehovah … to the baskets. Not hastily but carefully is the divine judgment executed: thorough work is done, as in gleaning (Isa_24:13; Oba_1:5; Jer_49:9). These words seem also to refer to a precept of the Law, namely, to that which expressly forbade the Israelites to glean (Lev_19:10; Deu_24:21). The case is the same here as with Fell her trees, Jer_6:6. This gleaning does not of course contradict what was said in Jer_4:27; Jer_5:10; Jer_5:18.—I will not utterly make an end. Even in gleaning something may be left. Comp. Isa_6:11 sqq.; Zec_13:8-9.—סַלְסִלּוֹת here only. Ewald, Hitzig, Graf, Meier, appealing to זַלְזַלִּיםIsa_18:5 coll. תַּלְתַּלִּיםSon_5:11, סַנְסַנִּיםSon_7:9, would give it the meaning of “branches, tendrils,” which they also regard as favored by the connection, since הָשִׁיב יָד denotes to turn the hand against any one with a hostile intention (comp. Amo_1:8; Isa_1:25; Psa_81:15). But in the first place the plucking of grapes is not a hostile act, but a kindness to the vine. Secondly, the connection requires the idea of repetition, so that the phrase must not be taken in the sense of the passages cited, but much more according to the analogy of Psa_72:10; 2Ki_3:4; 2Ki_17:3; as to turn back again and again. Thirdly, the mention of the basket portrays much more vividly the fate of the grapes than the mention of the branch would; for the former sets before us the grapes as definitively separated from the vine. Fourthly, the linguistic relations are in favor of the rendering “basket,” for the word most nearly related, םַל, decidedly has this meaning (Gen_40:16-17 : Levit. 29:3).
Jer_6:10. To whom shall I speak … delight in it. After in Jer_6:9 he has presented to their view the extremity to which they would be reduced, the objection occurs to the prophet that all his speaking is in vain.—Uncircumcised is used in the Old Test. of the ear in this place only. In the New Test. comp. Act_7:51. Of the heart, Lev_26:41; Deu_10:16; Jer_9:25; Eze_44:7; Eze_44:9. Of the lips, Exo_6:12; Exo_6:30. We see from and they cannot hearken that it designates a substantial incapability, which, however, is guilty, as hardness of heart and perversity. Amockery, comp. Jer_20:7-8.
Jer_6:11. But I am full of the fury … full of days. The objection raised in Jer_6:10 is removed by the impossibility of keeping silence. On the subject comp. Jer_20:9.—The prophet feels as though the Lord’s fury were his own, and he is so full of it that it is with him as in Mat_12:34 [out of the abundance of the heart, etc.].—Pour, etc. The change of the person is here just as in Turn, etc., Jer_6:9. The Lord, whose fury he cannot restrain, calls to him to pour it out. With Ewald then to change to שָׁפוֹך is quite unnecessary. The fury shall be poured over the whole people, irrespective of sex or age. Comp. Jer_18:21; Lam_2:21.—On company of youth comp. Jer_15:17.—יִלָּכֵדוּ is to be taken in the wider sense=to be caught, comp. Jos_7:15.—זָקֵן is the aged man without respect to his vigor, the man “full of days” is he who is superannuated and decrepit.
Jer_6:12-13. And their houses … practice deceit. Comp. Jer_8:10 sqq.—נָסַבּוּ as in 1Ki_2:15; Num_36:7-8. The prophet seems to be thinking of this latter passage in the same antithetical way, as of the passages from the Law in Jer_6:6; Jer_6:9. Comp. also Deu_28:30.—I will stretch. Comp. Jer_15:6.—In Jer_6:13 begins a repeated enumeration of the sins of the people as forming a motive for the fury described in Jer_6:11. The faults of covetousness, deceit and wantonness which smothered shame, are here rendered prominent. It seems as though the prophet as in Jeremiah 5. has still in mind the antithesis of אְֶמוּנָה—given to covetousness. The prophet seems to have thought of Isa_56:11. Comp. Kueper, S. 144. The same expression also in Pro_1:19; Pro_15:27; Hab_2:9; Eze_22:27.
Jer_6:14. And healed the hurt … no peace. This is the deceit, or at least one and a very important kind of deceit, which the priests and prophets practised, that they designated (as was certainly to their material interest.) the course adopted by the people and the princes as true and saving. Comp. Jer_14:14 sqq.; Jer_23:9-40; Jer_27:14-15; Jer_28:1-10.—healed is intended ironically. The aorist denotes that they have done this hitherto.—And there is no peace. Comp. Mic_3:5; Eze_13:10 and supra, Jer_4:10.
Jer_6:15. They are put to shame … will be overthrown, saith Jehovah. הוֹבִישׁ (comp. Jer_8:9; Jer_10:14, etc.) means likewise to make a shameful figure, as הִשְׁמִין, to make fat, i. e., to become fat, i. e., to bring forth whiteness, i. e., to become white. Comp. Naegelsb. Gr. § 18, 3.—They are put to shame, says the prophet, because those false predictions of peace have already been frequently falsified. And this could not be otherwise, since their prophecy was an abomination. The Lord therefore in respect to them does just the contrary of that which He does in respect of true prophecy (Jer_1:12).—But notwithstanding this, that they were put to shame, yet they were not ashamed.—Not know how reminds us of Isa_56:11.—fall with them, etc. When the victims of their false guidance fall, they will not, as they have hoped, escape scot-free, but will be overthrown. Comp. the expression in Jer_51:49.
Footnotes:
[6]Jer_6:9.—השב ידך. It is quite unnecessary with Hitzig and Graf to explain the suffix ךָ by the reduplication of the following כ (in כְּבֹצֵר). The discourse is rather dramatically vivid as in Jer_6:3-6.—חָשֶׁב is to turn back as the grape-gatherer does his hand with respect to the basket, therefore=to turn again and again.
[7]Jer_6:10.—על here as frequently in Jer. (comp. Jer_19:15; Jer_25:2; Jer_26:15; Jer_27:19; Jer_28:8; Jer_44:20) has almost the meaning of אֵל, except that here the proximate idea of hostility may be detected in it.
[8]Jer_6:11.—[Henderson: I am weary of containing it; the A. V. better: I am weary of holding in.] Comp. Isa_1:14 Jer_9:4; Jer_15:6.
[9]Jer_6:14.—[“בַּת, daughter, is omitted in thirty-eight MSS. and twenty-four printed editions. The combination בַּת עַמּי, the daughter of my people, however, meaning the people themselves, is not foreign to Jeremiah. See Jer_8:21-22.” Henderson.—S. R. A.]
[10]Jer_6:14.—עַל־נְקָלָּה comp. עַל־שֶׁקֶר (Lev. 5:22), עַל־יֶתֶר (Psa_31:24).
[11]Jer_6:15.—[Henderson translates: They ought to have been ashamed. He says: “Verbs in Heb. express sometimes, not the action, but the duty or obligation to perform it. Comp. אֲשֶׁר לא־יֵעָשׂוּ, which ought not to be done, Gen_20:9. יִשְׁמְדי, should keep, Mal_2:7.”—S. R. A.]
[12]Jer_6:15.—נַם לֹא־נַם לֹא־=neither—nor. Comp. Naegelsb. Gr. § 110, 3.
[13]Jer_6:15.—חַכְלים־ elsewhere Niph. (Jer_8:12; Jer_31:19). The Hiphil here as in הוֹבִישׁוּ.
3. BECAUSE ISRAEL WOULD NOT HEAR THE PROPHET ANNOUNCES TO ALL LANDS AND NATIONS THE IMPENDING JUDGMENT, TO BE EXECUTED BY A PEOPLE FROM THE NORTH.
Jer_6:16-26
16 Thus has Jehovah spoken:
Stand in the ways14 and look around
And inquire for15 the paths of ancient times,
Which is the way of salvation;16
And walk therein and find a resting place17 for your souls!
But they said: We will not walk therein.
17 Then I set18 watchmen over you, saying:
“Hearken to the sound of the trumpet!”
But they said: We will not hearken thereto.
18 Therefore hear, ye nations,
And know, O congregation, what is among them.
19 Hear, O earth! Behold I bring evil upon this people,
The fruit of their counsels.
For they have not heeded my words,
And my law—they despised it.19
20 To what purpose should incense come to me from Sheba,
And the sweet cane from a far country?
Your burnt offerings are not grateful to me,
And your sacrifices are not pleasant to me.
21 Therefore thus saith Jehovah:
Behold I lay stumbling-blocks against the people,
And the fathers and sons together shall fall over them;
The inhabitant and his companion shall perish.20
22 Thus saith Jehovah: Behold, a people comes from the north country,
And a great nation arises from the ends of the earth.
23 Bow and lance they bear,
Cruel are they and have no mercy.
Their voice roars like the sea,
And they ride upon horses,
Equipped as a man for war, against thee, thou daughter of Zion.
24 We have heard the report of them; feeble are our hands,
Anguish has seized us, and trembling as a parturient.
25 Go not forth into the field, nor walk in the way,
For the sword of the enemy21—fear on every side.
26 Daughter of my people, gird thee in sackcloth,
And wallow thyself in ashes.
Make mourning as for an only son—bitter lamentation;
For suddenly will the destroyer come upon us.
EXEGETICAL AND CRITICAL
This last strophe of the discourse forms two parts. In the first part (Jer_6:16-20) the prophet shows the genesis of the calamity. The Lord had at first kindly directed Israel in the right way (Jer_6:16), but when they had refused to walk in it, He had solemnly threatened them with His punishment (Jer_6:17). Since they regarded not this also, He turns now with His announcement of punishment to all nations, calling them as it were to witness to the justice of His cause (Jer_6:18-19). He refutes a nugatory objection of Israel’s (Jer_6:20). In the second part the merited destruction is announced to the people of Israel directly (Jer_6:21-26), first in general (Jer_6:21), then its execution is described in detail (Jer_6:22-25), so that (a) the nation from the North is again mentioned as the instrument of this execution, with more particular features; (b) the experience of the punishment is presented in the words of the suffering people. Finally the prophet calls upon the people to do that which alone remains to them, namely, to humble themselves in deepest mourning.
Jer_6:16. Thus has Jehovah spoken … we will not walk therein. אָמַר compared with the progress of time in Jer_6:17 sqq. is to be regarded as preterite.—As the absence of the article is not to be pressed we translate: stand in the ways, i. e., not in any or some, but in all. They are to compare by examination all the ways (דֶּדֶךְ here as in Psa_139:24; Amo_8:14=religion, cultus). A criterion is at the same time given them, by which to recognize the right way, viz., antiquity. The oldest is the true religion. Let them examine the different religions of the primitive period, in order to find the oldest among the old ways, which is then the way of good or well-being.
Jer_6:17. Then I set watchmen over you … we will not hearken thereto.—Watchmen, used frequently by the prophet for seers and warners. Comp. Eze_3:17; Eze_33:7, coll. Isa_21:11-12; Jer_31:6.—Hearken to the sound, etc. Observe the climax: after Israel had rejected the friendly admonition in Jer_6:16, the prophets standing on the walls like watchmen must strike wholesome terror into their hearts by sounding the trumpet of their denunciatory prophecies. But even this is in vain.
The words hearken, etc., may be regarded as spoken by Jehovah or by the prophets themselves; for even the latter might admonish the Israelites to respect the warning, which they brought to them. Yet this admonition certainly seems more appropriate in the mouth of Jehovah. Comp. Jer_2:25.
Jer_6:18. Therefore hear, ye nations … what is among them. After the Lord had found among the Israelites a hearing neither for friendly admonition nor for severe warning, He turns to the other nations, in order that they may learn Jehovah’s judgment on His people and its true motives.—Concerning עֵדָה opinions are much divided. According to the connection and the unquestioned Masoretic reading it can mean neither testimony (Aqu.) nor troop (Hitzig) nor congregation in the sense of the Israelites, for an address to the whole or a part of the Israelite nation would form a most violent interruption in the parallelism and connection. I do not see why it should not denote the totality of the heathen nations, united as it were into a grand jury. It is true, no passage can be produced, where עֵרָה has exactly this meaning, but it is a word of such general signification, that it may fairly have this sense. For if in Jdg_14:8 it signifies a swarm of bees, in Job_15:34 and Psa_22:16 an assembly of the wicked, and in Num_16:5, the company of Korah, no one can say that it may not in certain circumstances be used of the assembly of the heathen. Since now according to the idea of the connection previously stated, the prophet turns in Jer_6:18 right diligently to the heathen, because Israel would not hear him, עֵדָה can denote no other than the totality of the heathen in antithesis to the single nations, who were addressed as הַנוֹים; thus singuli et omnes. At the same time it is not improbable, that עֵדָה (comp. הוֹעִידad judicium citare, Jer_49:19; Jer_50:44) might also designate a “judicialis conventus” (so Venema, Rosenm., J. D. Mich.)—The phrase אֶת־אֲשֶׁר־בָּם is also variously interpreted. Some (Leiste, Rosenm.) translate: quæ in iis faciam, which presupposes an impossible ellipsis; Ewald would read בָּה instead of בָּם, Graf changes into וּדְעוּ־אֲשֶר הֲערֹתִי בָּם. I find no difficulty in the text, as it exists. The heathen assembled, as it were for a jury, are first to know what thoughts Israel cherishes within. For this purpose a glance into their heart is afforded them by what is said in Jer_6:16-17. On the basis of this state of the facts it is then disclosed to them in Jer_6:19, what the Lord will bring as a punishment upon Israel. In I bring evil upon, upon is in antithesis to among in Jer_6:18.
Jer_6:19. Hear, O earth! … they despised it.—Hear, etc., forms a climax in relation to Jer_6:18 : the whole earth is called to witness. Comp. Deu_32:1 (coll. Deu_30:19; Deu_31:28); Mic_1:2; Mic_6:1-2; Isa_1:2. After the Lord has granted a glance into the heart of Israel, He shows the punishment which is the result of this inward condition, and which is therefore designated as the fruit of their counsels (comp. Jer_2:19; Jer_4:18).
Jer_6:20. To what purpose should incense … are not pleasant to me. לְבוֹנָה the aromatic resin of a tree not yet definitely ascertained. Comp. Exo_30:31; Lev_2:1, etc.; Isa_60:6; Herzog, Real-Enc. XVII. S. 602; XII. S. 501.—שְׁבָא (not to be confounded with כְבָא, i. e., Meroe) is the tribe and home of the Sabæans in Southern Arabia. Comp. Isa_60:6; Eze_27:22; Joel 4:8; Psa_72:15.—קָנִה הַטוֹב, comp. Exo_30:23 (קָנֶה בשֶׁם); Isa_43:24; Eze_27:19; Son_4:14 = calamus, the root of which was used in the preparation of the anointing oil. Vid. Winer, R. W. B., Art. Kalamus.—In these words the Lord meets an objection of the Israelites to the effect that they had not failed in outward worship. The sense of the reply coincides with 1Sa_15:22; Mic_6:8; Isa_1:11 sqq.; Psa_50:8 sqq.; Jer_51:18, etc.—The juxtaposition of עוֹלוֹת and זְבָחים is also found in several of the passages mentioned, comp. Jer_7:21; Drechsler, Jes. I. S. 63.
Jer_6:21. Therefore thus saith Jehovah … and his companion shall perish. After the refutation of the vain objection in Jer_6:20 the prophet turns again to the people of Israel. He seems to presuppose that the people excited to jealousy by Jer_6:18-19, (comp. Rom_11:14) in opposition to their former disinclination even to hear the Lord, yet at least answer him. The answer is indeed worth nothing, and therefore now follows a direct announcement of judgment, addressed to the Israelites themselves, first, in this verse 21, in general.-Stumbling-blocks. Comp. Isa_8:14 : Eze_3:20.
Jer_6:22. Thus saith Jehovah … ends of the earth. This and the following verses specify the calamity announced generally in Jer_6:21. For the third time the executioner is mentioned as a mighty nation from the North. (Comp. Jer_4:6 sqq.; Jer_5:15 sqq.)—The passage repeated and applied to Babylon in Jer_50:41-43.—ירכתי א׳extrema terræ. Comp. Isa_14:13; Isa_14:15; Jer_25:32; Jer_31:8, etc.
Jer_6:23. Bows and lances they bear … against thee, thou daughter of Zion. Comp. Hab_1:7.—Like the sea. Comp Isa_5:30; Isa_17:12; Isa_24:14.—On the question what nation, see the remarks above on Jer_1:14.—Equipped as a man for war. The singular attaching to cruel are they. On the change of number, comp. Ewald, § 317, b.As a man can neither denote one man, nor a hero. Rather do equipped and against thee (as the accents also denote) belong together and as a man for war declares how this preparation is made; not as a woman for peaceful labor, but as a man for war, is the enemy equipped against Zion.
Jer_6:24-25. We have heard the report … fear on every side. A description of the feeling which Israel experiences on the incursion of the enemy, so that Jer_6:22-23 on the one hand, and Jer_6:24-25 on the other correspond to each other as objective and subjective, or as cause and effect.—Anguish. Comp. Jer_4:31; Jer_49:24; Jer_50:43.—Trembling as, etc. Comp. Psa_48:8; Mic_4:9; Jer_22:23; Jer_50:43.
Jer_6:25 is also related to Jer_6:24 as the effect to the cause: the not venturing out of Jerusalem is the consequence of what has been heard. The personification of Jerusalem as a woman lies at the basis of the forms תֵּלְכִי ,תֵּצְאִי, for which the way is prepared by as a parturient, and continued by daughter of my people Jer_6:26.—Fear on every side, Psa_31:14; Jer_20:3; Jer_20:10; Jer_46:5; Jer_49:29; Lam_2:22; see especially remarks on Jer_20:10.
Jer_6:26. Daughter of my people … come upon us.—Gird thee, etc., comp. Jer_4:8,—wallow, comp. Jer_25:34; Mic_1:10; Eze_27:30.—Mourning, etc. Comp. Amo_8:10; Zec_12:10.—Bitter lamentation. Comp. Jer_31:15; Hos. 12:15.—The prophet in conclusion advises Jerusalem to do the only thing that remains to her; repent in sackcloth and ashes (comp. Isa_58:5; Jer_25:34; Eze_27:30; Dan_9:3) and deep, sincere mourning. For their sins or their destruction? Doubtless for both. For the former is occasioned by penitence, the latter by inevitable destruction. Penitence and mourning can no longer ward off the destruction (as might have been possible before, comp. Jer_4:1-4; Jer_14:6; Jer_14:8). The prophet indeed expresses this in the words “for suddenly will the destroyer come upon us.” But though the calamity cannot be warded off by penitence and mourning it may yet be thus mitigated, and the way may be thus prepared for subsequent restoration.
Footnotes:
[14]Jer_6:16.—עמדו על־דרבים comp. Jer_3:2; Isa_49:9, where likewise the article is wanting. In Jer_3:2 the words אֶדֶץ ,שְׁפָים are also without the article, although in meaning they are definite. Comp. Gesen. § 109; Naegelsb. Gr. § 71, 3.
[15]Jer_6:16.—דֶּרֶךְ הַטּוֹב (via boni, not bona, on account of the following בָּהּ). Comp. Psa_139:24.
[16]Jer_6:16.—שָׁאַל with לְ, Gen_26:7; Gen_32:30.
[17]Jer_6:16.—וּמִצִאוּ. Comp. Naegelsb. Gr. § 90, 2.—מַדְנוֹעַ. Comp. Mat_11:29.
[18]Jer_6:17.—וַהֲקימוֹתִי. The perfect is abnormal, and is a sign of the later idiom. Comp. Ewald, § 343, c.2.
[19]Jer_6:19.—On the construction comp. Naegelsb. Gr. § 88, 7, c, et supra, iii.9.
[20]Jer_6:21.—For יֹאבֵדוּ the Keri has וְאָבֵדוּ because the Masoretes connected שָׁכֵן וְרֵעוֹ as the subject with כָשְׁלוּ, which is however unnecessary and unjustifiable.
[21]Jer_6:25.—To translate: the enemy hath a sword [as Henderson] is very flat. Better לְאֹיֵב (אֲשֶׁר) חֶרֶב, and as subject co-ordinate with the following מנור [for the sword of the enemy and fear are, etc.]. Comp. Naegelsb. Gr. § 67, 2.
4.Conclusion: object and result of the Discourse
Jer_6:27-30
27 I have set thee a prover22 among my people, the ore,23
That thou mayest know and prove their way.
28 They are all arch traitors,24 slanderers25—brass and iron;
Profligate are they all!26
29 The bellows glows,27 out of its fire comes—lead;
In vain one28 melts and melts,
The base29 are not separated.
30 Reprobate silver they are called,
For Jehovah has reprobated them.
EXEGETICAL AND CRITICAL
The prophet’s sermon by no means aimed at a general conversion, it was rather to serve only as a touch-stone. By it a separating process was to be instituted, by which it would be decided which was good and which base metal (Jer_6:27). Unfortunately the great mass proved to be common brass (Jer_6:28). In the smelting-process also (past and future) the same result is presented. In two further figures which express essentially the same thing, the Lord compares Israel with a piece of ore, which in the fire reduces lead, and again with one which contains silver, but unhappily so mixed, that the base cannot be separated from the true metal (Jer_6:29-30).
Jer_6:27. I have set.… their way. The people are denominated the ore, because their value is to be ascertained by the process of assaying. The term (מִבְצָר) is also doubtless chosen with reference to Jer_1:18, where it is used of the prophet [a fortified (tried) city]. The nation is also tried, not as a fortress, but as ore which is yet to be proved.
Jer_6:28. They are … all.—Slanderers. The prophet here as elsewhere (comp. remarks on Jer_6:13 sqq.), in thus particularizing appears to have had the eighth commandment in mind. Comp. Luther’s explanation: to betray, to backbite, or to make an evil report.—Brass and iron. These words state, still figuratively, the result of the proving, Jer_6:27 : the ore contains not gold or silver, but only base metal.
Jer_6:29. The bellows glows … separated. The bellows glows or is on fire. This refers of course to Israel: their fire is the fire in which they are melted, the fire of affliction, both of the past, the present and the future. Even the severest trials of affliction can produce from this people nothing but lead. It is seen that the prophet proceeds to a related figure, as immediately afterwards he also makes application of a third. The first figure represents the prophet as a trier of metals, who first takes the rough ore in hand in order mineralogically to distinguish its constituent parts. In the second figure the ore is exposed to fire, in order in this way to ascertain its metallic value. The result is lead. I find accordingly that the Keri מֵאֵשׁ תָּם, however explained, is an entirely necessary alteration.—In what follows the prophet makes use of a third figure. Israel is here definitely presented as silver ore. But in the smelting-places it. appears that the silver is so mingled with the stone that the production of clear pure silver is impossible. Israel therefore remains—refuse, impure silver, which, as unfit for noble uses, the Lord rejects.—base [wicked]. The prophet passes from the figurative to the literal mode of speaking.
Jer_6:30. Reprobate silver … Jehovah has reprobated them.—The conclusion is sad. But this reprobate silver is not Israel in general, but only the Israel of the present time. Comp. Jer_3:11-25; Jer_4:27; Jer_5:10; Jer_5:18.
Footnotes:
Footnotes:
[22]Jer_6:27.—בָּחוֹן (on the form comp. Ewald, § 152, b) [Green’s Gr. § 185, 2, c] occurs here only. It is=בֹּחֵן (Jer_11:20; Jer_17:10).
[23]Jer_6:27.—מבצר, Durell., Gaab, Maurer, Hitzig=מִבְּצָר, i. e., without gold, בְּצָר being equivalent to בֶּצֶר (Job_36:19) and ב unreduplicated as in מִבְּצִיר (Jdg_8:2). Ewald, Meier would punctuate מִבַצֵּר (Separator) [Henderson: an explorer]. Yet both are unnecessary, if we take מִבְצָר itself in the meaning of בֶּצֵר (Job_22:24) בְצָר (Job_36:19) בְּצוּר (Job_22:24) as also מִכְתָּב is used as of like meaning with כְתָב (2Ch_35:4), מִמְשָׁק with מֶשֶׁק (Gen_15:2-3; Zep_2:9), מִשְׁפָט with שֶׁפֶט (Exo_6:6; Exo_7:4, etc.), מִשְָׁקל with שֶׁקֶל (according to its radical meaning), etc. מִבְצָד would accordingly=בֶצֶד, abscissum, a piece, in the sense of a piece of ore cut off (comp. Fuerst, s. v. בְּצָר and מִבְצָר).מִבְצָר I would however prefer not to make מִבְצָר dependent on בָּחוֹן, from which it is remotely, but on עַמּי, with which it is immediately connected. The construction is then as in דַּרְכֵּךְ זִמָּה (Eze_16:27), הֲכֹלָתוֹ חוֹב (Eze_18:7). Comp. Naegelsb. Gr. § 63, 4, g.
[24]Jer_6:28.—סָרֵי סוֹרְרִיםס is so expressed by the Vulg., Syr., Chald. and Aquila that it is evident they read שָׂרֵי, which is also actually found in Cod. Regiom. I. and II. as well as in 22 Codd. of Kennicott and in 18 of De Rossi. This reading may have been occasioned by the unusual construction and the similarity of the passages Isa_1:23; Hos_9:15. The construction is however not unusual in this, as substantives are not rarely thus connected. Comp. הֲבֵל הֲבָלִים ,עֶבֶת עֲבָדִים etc. Vid. Naegelsb. Gr. § 61, 3.—סָדֵי moreover may be (comp. פַר וְזָעִף, 1Ki_20:43; 1Ki_21:4) Part. Kal from סָרַר, so that from this form a double Part. Kal would be formed. [Henderson: desperate revolters.]
[25]Jer_6:28.—הֹלְכֵי רָכִל. Comp. Jer_9:3; Eze_22:9. On the construction Vid. Naegelsb. Gr. § 70, b. [Henderson renders: conversant with destruction.—S. R. A.]
[26]Jer_6:28.—משׁחיתים. Comp. Isa_1:4 (on the direct causative signification of the Hiphil=to do a pernicious thing. Vid. Naegelsb. Gr. § 18, 3).
[27]Jer_6:29.—נָחַר Niph: from חָרַר (so most of the older translators and commentators) can mean only: the bellows is on fire, is red hot (Hitzig). This meaning is required by the connection, for it is to be declared, that an extreme degree of heat was applied, which is here denoted by the burning of the bellows. But even this degree of heat has extracted nothing from the ore but—lead. The other explanation from נָהַר (anhelat) is indeed well founded on the nominal forms נְחִיר נְחָרָה ,נַחַר, but it gives an unsatisfactory sense; for it is not declared generally that the bellows works, but that it has done its best. The Chethibh must be pronounced מֵאֶשָׁתָם and presupposes a noun אֶשָׁה, which does not occur, but is formed quite normally. [Henderson: נָחר may either be the root of the verb, to snort, and designed in this place to express the sound produced by the continued blowing of the bellows; or it may be the Niphal of חָרַר, to burn. The former best suits the connection. Thus Michaelis, Rosenmueller, Dahler, De Wette, Scholz and Umbreit.—S. R. A.]
[28]Jer_6:29.—צָרַף צָרףֹ. The third plur. sing. is employed to denote an independent subject—one. Comp. Naegelsb. Gr. § 101, 2, b.
[29]Jer_6:29.—רָעִים never denotes the dross directly.
DOCTRINAL AND ETHICAL
1. On Jer_6:1 sqq. “It is very difficult to believe the preaching of God’s anger and punishment, for we look at the powerful assistance, the watchmen, the towers and fortresses, and trust in them. But fortresses here, fortresses there! These cannot withstand human force, let alone the calamity which comes from God Himself.” Cramer.
[On Jer_6:2. M. Henry: “The more we indulge ourselves in the pleasures of this life, the more we disfit ourselves for the troubles of this life.” On Jer_6:4. “It is good to see how the counsel and decree of God are pursued and executed in the devices and designs of men, even theirs that know Him not, Isa_10:6-7.”—S. R. A.]
2. On Jer_6:6. “This is the strongest and most dangerous mining-powder of cities and fortresses, when sin, shame, vice and wantonness get the upper hand. For instance, Sodom and Gomorrah.” Cramer.
3. On Jer_6:7. “Sin cries, rises and stinks up to heaven, so that God and the angels are obliged to shut mouth, nose and ears. Compare Gen_18:20; Jon_1:2.” Förster.
4. On Jer_6:9. “God has two kinds of vintage: one is in grace, when He plucks His glorious grapes, the fruits of good works, and says: ‘Destroy it not, for there is a blessing in it’ (Isa_65:8). But where He finds only poisonous berries (Isa_5:2) and is as one who gleans in the vineyard (Mic_5:14) He employs other vintagers with iron gloves, and presses them out in His anger (Rev_14:20) till neither stem nor stalk is left.” Cramer.
5. On Jer_6:10. “Patience! Perhaps it is not long since the preaching was begun. But in the beginning it is just so with one. When one year or forty accustomed to office, things are more tractable, God grant, not too comfortable. We must tell our story with a simple heart, as it is. We must be violent enough to gain a hearing. This joyful, honest, ever-enduring testimony of the truth, which is in us, will excite attention in time, and moreover never returns void (Isa_55:11).” Zinzendorf.
6. On Jer_6:10-11. “Draw off thy shoes, for the place whereon thou standest is holy ground, Exo_3:5. Moses, Elijah, Elisha, David, the prophet before the altar at Bethel, our Jeremiah in particular, and Paul, the evangelical Apostle, used the severest and most feeling methods against the mockers of their religion in the least and the greatest, and it is evident that God will not allow Himself to be mocked. Freely as the heart is treated, and little the violence that God does to it, yet the creature is often cut short when it comes to testifying. For there is a great difference between respect and love. Love is a grace, but respect is in accordance with a creature’s nature; it is imbued in every one. For the devil himself, if his hands are bound in the least (as then more is granted him than any other), when it comes to respect—must ‘tremble’ (Jam_2:19). The Lord teach the witnesses the right measure, that their threatenings and the feelings of men suitably concur, and that it may be with every witness for religion as with John, whom King Herod feared and heard him.” Zinzendorf.
7. On Jer_6:14. How beautiful are the feet of them that announce true peace! (Isa_52:7; Nah_2:1.) In like measure destructive are the feet of those who preach false peace. The latter are Satan, who transforms himself into an angel of light (2Co_11:14).
8. On Jer_6:16. “There are two kinds of patres. Some are the ancients, some the young. Of the young fathers Asaph says (Psa_78:8): that they were not as their fathers, a stubborn and rebellious generation (comp. Eze_20:18). But as regards the ancient, original fathers, Abraham, Isaac, Jacob, Moses, David, the Evangelists, Apostles and such like, these are the true fathers, who preserve God’s word for us, that by means of it we may follow them, and ask after the former ways. Thus we go right and safely.” Cramer.
9. On Jer_6:16. “Hic arripiunt Papicolæ semitas antiquas, indeque nobis persuadere conantur, ut et nos semitas antiquas quæramus, i. e., ut religions Lutherana valere jussa nos adjungamus ecclesiæ papisticæ, quam omnium antiquissimam nusquam non superbe jactitant. Sed nos ipsis 1. obvertimus illud Ignatii: nobis vera antiquitas est Jesus Christus, cui nolle obedire manifestum est exitium. 2. Argumentum, quod isthinc consarcinare satagunt, hunc in modum invertimus: ea ecclesia pro vera habenda, quæ omnium antiquissima. Atqui nostra—est antiquissima. Cœpit enim mox ab initio mundi in Paradiso cum Protevangelio (Gen_3:15, coll. Jer_15:6): Romanensium vero ecclesia, sicut ipsi haud diffitentur, circa a Chr. 606 cœpit. Ergo.” Förster.
10. On Jer_6:16. “Those are the honest knaves, who tell the prophet to his face: we will not do it (Jer_44:16). But such the Lord will honestly punish. For the servant, who knew his Lord’s will and did it not, shall suffer double stripes (Luk_12:47).” Cramer.
11. [Calvin: On Jer_6:19. “We may learn from this passage that nothing is more abominable in the sight of God than the contempt of divine truth: for His majesty, which shines forth in His word, is thereby trampled under foot; and further, it is an extreme ingratitude in men when God Himself invites them to salvation, wilfully to seek their own ruin and to reject His favor.” On Jer_6:20. “And we see at this day, that men cannot be rightly taught, except we carry on war against that external splendor with which they will have God to be satisfied. As then men deceive themselves with such trifles, it is necessary to show that all those things which hypocrites obtrude on God, without sincerity of heart, are frivolous trumperies.”—S. R. A.]
12. On Jer_6:27 sqq. “When goldsmiths wish to purify the silver, they add lead to it. When preachers would try their hearers, they must apply the law. The fire is God’s word (Jer_23:29), the bellows the Holy Spirit in the mouth of the teacher, the metals the hearers, of which some are objectionable, others are unobjectionable.” Cramer.
13. On Jer_6:27. As Christ is called a sign which shall be spoken against, that the thoughts of many hearts may be revealed (Luk_2:34-35), the power dwells in His word generally to compel men to separation and decision. For no one can remain neutral towards Him long. He is a touchstone which makes manifest the real condition of the heart, whether the man is of God, or not of God, Heb_4:12; Joh_8:47.
HOMILETICAL AND PRACTICAL
1. Jer_6:6-8 may serve for the text of an exhortation to repentance. On the punitive justice of God. 1. With what it threatens us. 2. Why it threatens us. 3. How this threatening can be averted.
2. On Jer_6:6-7. “We find such fountains of evil in our own perverted hearts. Original sin is the true fountain of evil, from which from childhood up much water of obstinacy, disobedience, indolence, envy, falsehood is poured forth. And such water flows every year more abundantly. Soon also flows the water of vanity, of impurity and excess, of reviling and cursing. How does man help himself? Either he will not allow others to observe what wickedness comes from his heart, and hides his sins, or he is himself grieved that so much sin flows from his heart, and begins to stop the flow, i. e., he makes good resolves and proposes no more to commit the old sins. But lo! the streams break forth again, and the fountain of a depraved heart ceases not to flow. Again others allow the stream free course and pollute the city and the country with their sins, as the Jewish people did. Where is help to be found against this fountain of a depraved heart? In the fountain of which Zechariah prophesies, Jer_13:1.” Hochstetter, 12 Parables from the proph. Jer., S. 12, 13.
3. [Tillotson on Jer_6:8. 1. The infinite goodness and patience of God towards a sinful people, and His great unwillingness to bring ruin upon them. 2. The only proper and effectual means to prevent the misery and ruin of a sinful people. 3. The miserable case and condition of a people when God takes off His affection from them.”—S. R. A.]
4. On Jer_6:11-12. The double trouble of a preacher of the truth. 1. From without, (a) indisposition to hear, (b) scorn. 2. From within, irresistible necessity of announcing the word of the Lord.
5. On Jer_6:13-15. Warning against false prophets: 1. Their course: they teach false worship, i. e., they lead not to God but away from Him, by (a) being silent as to the real inconvenient truth, (b) putting the conscience to sleep by a falsehood. 2. Their motive: covetousness, selfishness (Jer_6:13). 3. Their end: they are put to shame (Jer_6:15).
6. On Jer_6:14. [Chalmers: “The evils of false security. 1. It is not based on the mercy offered by God. 2. It casts an aspersion on the character of God. 3. It is hostile to the cause of practical righteousness.”—Spurgeon: “I have heard of a city missionary who kept a record of two thousand persons who were supposed to be on their death-bed but recovered, and whom he should have put down as converted persons, had they died; and how many do you think lived a Christian life afterwards out of the two thousand? Not two. Positively he could only find one who was found to live afterwards in the fear of God. Is it not horrible that when men and women come to die they should cry, ‘Comfort, comfort!’ and that hence their friends conclude that they are children of God, while after all they have no right to consolation, but are intruders on the enclosed grounds of the blessed God?”—S. R. A.]
7. On Jer_6:15. [South: “Shamelessness in sin the certain forerunner of destruction. 1. What shame is more effectual than law. 2. How men cast off shame. 3. The several degrees of shamelessness. 4. Reasons why shamelessness is so destructive. 5. The destruction by which it procures the sinner’s ruin.”—S. R. A.]
8. On Jer_6:16. Which is the good way? That which has 1, the right starting point (the one, unalterable, ancient truth); 2 the right ending (rest for the soul). [Doolittle has a sermon with this text on the theme, “Popery a novelty,” and Calamy has two on the Trinity!—S. R. A.]
9. On Jer_6:16. New Year’s Sermon. What does a retrospect of the ways of the past year show us? 1. That they have been under God’s wondrous guidance; 2. that they were intended to be only ways of salvation for our soul; 3. that we have often said, we will not walk in them; 4. that we should care best for our salvation, if we would henceforth walk in the good ways of God. Florey, 1863.
10. On Jer_6:18-21. The righteous judgments of God. 1. They do not shun publicity, but rather appeal to the moral sense of the whole world. 2. They bring upon men their merited recompense. 3. They can be averted, not by outward worship, but by honest submission to God’s word (Jer_6:19-20).
11. On Jer_6:27-30. The word of truth a touchstone for the human heart. 1. The good are attracted by it; 2. the bad turn away and are rejected.
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Daniel D. Whedon 1874 · Public Domain COMING OF THE INVADING ARMY, Jer_6:1-5.
COMING OF THE INVADING ARMY, Jer_6:1-5.
1. Children of Benjamin — Mentioned either because they were the prophet’s countrymen, or as a designation of the inhabitants of Jerusalem, the city being situated in the territory of Benjamin. Tekoa lies about eleven miles south of Jerusalem, and is mentioned because it would be a natural rallying point for fugitives fleeing before an enemy coming from the north.
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Sign of fire — Rather, set up a signal. The idea of fire is not in the original.
Beth-haccerem — A beacon station, situated, according to Jerome, between Jerusalem and Tekoa; perhaps the modern Frank Mountain.
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 1. ye children of Benjamin] Jeremiah was himself a…
1. ye children of Benjamin] Jeremiah was himself a Benjamite (ch. Jer_1:1), and Jerusalem was in Benjamin, the boundary between that tribe and Judah lying in the valley of Hinnom, to the south of the city.
and blow … Beth-haccherem] these two clauses interrupt the Ḳinah measure, and break into the context which deals with Jerusalem only. Hence Du. and Co. (not so Gi.) consider them a later insertion. “Blow the trumpet” and the proper name Tekoa involve a play on words in the Heb. (tik‘û, tĕkoa‘). Tekoa (Tekû’a) is about twelve miles S. of Jerusalem, on a hill forming part of the range which stretches from Hebron towards the Dead Sea. St Jerome writing in Palestine speaks of it as daily before his eyes. It was the birthplace of Amos (Amo_1:1), and it or its inhabitants are mentioned on several other occasions. The ruins which are found there, however, are probably all of Christian times. It is in the direction which would be naturally taken by the inhabitants in the event of flight before an invading host from the north.
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a signal] Though the Hebrew word has no necessary reference to fire, a word (Massû’ah) closely connected with this one is used in later Hebrew to denote the fire lighted to give notice of the appearance of the new moon. The word used here occurs in Jdg_20:38; Jdg_20:40, to denote a pillar of smoke agreed upon as a signal. In this clause also a play on words seems intended between the imperative and its object.
Beth-haccherem] (House of the vineyard) mentioned elsewhere only in Neh_3:14, and to be identified in position with a conical-shaped hill called the Frank mountain, between Bethlehem and Tekoa, so named as having been used for military purposes in the Crusades; a very suitable spot for a beacon station.
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 (1) The new discourse, or section of a discourse,…
VI.
(1) The new discourse, or section of a discourse, deals more locally with the coming desolation of Jerusalem.
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O ye children of Benjamin.—The city, though claimed as belonging to Judah, was actually on the border of the two tribes, the boundary running through the valley of Ben-Hinnom (Jos_15:8; Jos_18:16), and its northern walls were in that of Benjamin. It was natural that the prophet of Anathoth should think and speak of it as connected with his own people.
Blow the trumpet in Tekoa.—i.e., “give the signal for the fugitives to halt, but not till they have reached the southernmost boundary of Judah.” Tekoa was about twelve miles south of Jerusalem (2Ch_11:6). The Hebrew presents a play upon the name Tekoa, as nearly identical with its sound is the verb “blow,” and the town is probably mentioned for that reason. The play upon the name is analogous to those that meet us in Mic_1:10-16.
Sign of fire.—Better, signal. The word, though applied to a fire or smoke signal in Jdg_20:38; Jdg_20:40, does not necessarily imply it. Such signals were, however, in common use in all ancient warfare.
Beth-haccerem.—i.e., the house of the vineyard, halfway on the road from Jerusalem to Tekoa. There, too, the signal was to be raised that the fugitives might gather round it. Jerome states (Comm. on Jeremiah 6) that it was on a mountain, and was known in his time as Bethacharma. It has been identified with the modern Jebel Fureidis, or “Hill of the Franks.”
Evil appeareth out of the north.—Literally, is bending over us, as looking down on its prey. The word is that used of “righteousness looking down from heaven” in Psa_85:11.
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 A prophecy, in five stanzas or strophes, vividly describing…
A prophecy, in five stanzas or strophes, vividly describing the judgment and its causes, and enforcing the necessity of repentance.
Vers. 1-8. Arrival of a hostile army from the north, and summons to flee from the doomed city.
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O ye children of Benjamin. The political rank of Jerusalem, as the capital of the kingdom of Judah, makes it difficult to realize that Jerusalem was not locally a city of Judah at all. It belonged, strictly speaking, to the tribe of Benjamin, a tribe whose insignificance, in comparison with Judah, seems to have led to the adoption of a form of expression not literally accurate. (see Psa_128:6) The true state of the ease is evident from an examination of the two parallel passages, Jos_15:7, Jos_15:8, and Jos_18:16, Jos_18:17. As Mr. Fergusson points out, "The boundary between Judah and Benjamin... ran at the foot of the hill on which the city stands, so that the city itself was actually in Benjamin, while, by crossing the narrow ravine of Hinnom, you set foot on the territory of Judah" (Smith"s "Dictionary of the Bible," 1:983). It is merely a specimen of the unnatural method of early harmonists when Jewish writers tell us that the altars and the sanctuary were in Benjamin, and the courts of the temple in Judah. The words of the blessing of Moses" are clear: (Deu_33:12) "The beloved of the Lord! he shall dwell in safety by him, sheltering him continually, and between his shoulders he dwelleth;" i.e. Benjamin is specially protected, the sanctuary being on Benjamite soil. And yet these highly favored "children of Benjamin" are divinely warned to flee from their sacred homes. (see Jer_7:4-7) Gather yourselves to flee; more strictly, save your goods by flight. In Jer_4:6 the same advice was given to the inhabitants of the country districts. There, Jerusalem was represented as the only safe refuge; here, the capital being no longer tenable, the wild pasture-land to the south (the foe being expected from the north) becomes the goal of the fugitives of Jerusalem. In Tokoa. Tokoa was a town in the wild hill-county to the south of Judah, the birthplace of the prophet Amos. It is partly mentioned because its name seems to connect it with the verb rendered blow the trumpet. Such paronomasiae are favorite oratorical instruments of the prophets, and especially in connections like the present. (comp. Mic_1:10-15) A sign of fire in Beth-hakkerem; rather, a signal on Beth-hakkerem. The rendering of Authorized Version was suggested by Jud_1:20:38, 40; but there is nothing in the present context (as there is in that passage) to favor the view that a fiery beacon is intended. Beth-hakkerem lay, according to St. Jerome, on an eminence between Jerusalem and Tekoa; i.e. probably the hill known as the Frank Mountain, the Arabic name of which (Djebel el-Furaidis, Little Paradise Mountain) is a not unsuitable equivalent for the Hebrew (Vineyard-house). The "district of Beth-hakkerem" is mentioned in Neh_3:14. The choice of the locality for the signal was a perfect one. "There is no other tell," remarks Dr. Thomson, "of equal height and size in Palestine." Appeareth; rather, bendeth forward, as if it were ready to fall.
HOMILIES BY S. CONWAY Vers. 1-8. A dreadful onlook.
Such was the vision of Jeremiah which he saw concerning the coming wrath upon Judah and Jerusalem. It was the sad sight which the sinners in Jerusalem never, but the seer ever, saw clearly, vividly, heart-brokenly. The vision of Jeremiah for Jerusalem was the forerunner of our Lord"s in substance, spirit, and result. Now, with regard to this awful onlook of the prophet which is here related, note
I HOW SOLITARY IT WAS. The people of Judah and Jerusalem were in no fear, and for forty years and more this vision was not realized. Other eyes saw nothing to be troubled about, and men generally were at ease in Zion. It was only the purged vision of the prophet that pierced the future and portrayed the dread realities of that fast-coming day. He saw clearly what others saw not at all. And so it is always. But why is this? Why do sinners not see? Take an answer from those senseless exhibitions in which the performers place themselves in positions of frightful peril, so that a moment"s unsteadiness of nerve, the slightest slipping of hand or foot, would lead to their immediate inevitable and dreadful death; running all this risk to amuse the gaping, shameless crowds, who stare, stamp, and shout their applause at what never ought to be done. But let these performers provide us a reply to the question we have asked. They will tell you that at first they approached those dangerous places with great fear; how it was long ere they could walk with ease along that slender cord, or stand fearless on that dizzy height. But they got at length so used to these things that now they go through their perilous performances without the slightest fear. And so is it with grievous sinners against God. They have got so used to the threatening of his anger that they think nothing of it after a while, and go on unconcernedly until almost the moment of his vengeance bursts upon them. Because sentence against an evil work is not executed speedily, therefore," etc. Their heart wishes that there may be naught to fear. The long-suffering and forbearance of God are perverted, by the deceitfulness of sin, to foster that belief, and so they at length persuade themselves that what God"s servants see so clearly and warn them of so faithfully has no real existence, and "as it was in the days of Noah, so is it also in the days when the Son Of man cometh." Oh, what need for the prayer, "From all the deceits of the world, the flesh, and the devil, good Lord, deliver us"!
II How VIVIDLY SEEN. Jeremiah sees the hurried flocking of the Benjamites (see Exposition), the terrified inhabitants of Jerusalem, to some common center in the city, and then their hasting away out of the southern gates towards Tekoa, one of the southernmost cities of the land, and furthest off from the dread invaders, who were speeding from the north. The alarm-trumpet sounding its shrill notes amid the quiet streets of Tekoa; he sees the signal-fires blazing froth the height of Beth-hakkerem, and answered by other like fires, all telling of distress; and then, from hill-summits yet further away, he sees the never-ending train of fierce and victory-flushed soldiers marching ruthlessly on in all the pride and pomp of war, streaming along the great northern roads, the open highway whereby they entered the holy land. He sees the various encampments, the spoliation of the whole district round, the eager haste of the foe to attack the great fortress of Jerusalem, the goal of all their hopes and the prize of their arduous campaign; he sees the varied preparations for war, the building of the engines of attack, the burning of her palaces; in short, the whole dread details of a city doomed to destruction at the hands of a besieging army. Thus vivid was the vision. And such clearness of onlook is given to God"s seers that they may thereby more deeply impress and more surely move the minds of those they are sent to. It is well to muse over things unseen and eternal until they become real to us, until our faith becomes the evidence of the things not seen, and gives substance, shape, and body to the things hoped for. Then as those who have tasted and handled and felt the powers of the world to come, we shall speak with unwonted power, and men through us will also see what they have never seen before. But
III HOW WELL FOUNDED THIS VISION WAS. For the prophet came to the conviction of the coming wrath upon his country, not on any light grounds, but on such as in all ages may lead to a like conviction.
1. There was the extreme importance of Jerusalem, as an almost impregnable mountain fortress. In the frequent wars between Egypt and Assyria this fortress was the object of much solicitude to either side. And besides her strength there was her wealth and her fame, so that Jerusalem became a coveted possession to one great monarchy after another. Jeremiah (ver. 2) compares her to a beautiful and luxuriant pasturage (cf. Exposition). And as shepherds would covet such pasturage for their flocks, so the enemies of Jerusalem would covet her. So attractive, so desirable was she in their esteem. This fact, then, of the worth of Jerusalem to Assyria was one reason wherefore Jeremiah knew that that lawless and rapacious nation would certainly attack her.
2. The delight in war" which characterized Assyria. Vers. 4, 5 represent the language of their soldiers, their eagerness to be led to the attack, their impatience at every hindrance, their disregard both of the heat of noon or darkness of night. They were a people ever on the look out for plunder and aggrandizement, and seized on the very first pretext that offered for invasion and capture.
3. The prophet"s clear perception that God was on the side of Israel"s foes. Ver. 6, "Thus hath the Lord of hosts said." It was, therefore, his will. It had been borne in upon his mind that God"s wrath was ready to be poured out. He had been told so by the Spirit of God; he "spiritually discerned" the dark facts of the future, so that they stood out vivid and clear before the eye of his soul.
4. And his conviction that such was God"s will could not but be deepened by the constant presence before him of the atrocious wickedness of the doomed city. Ver. 7, "As a fountain," perpetually, copiously freely, irresistibly, "casts out her waters, so did Jerusalem cast out," etc. The moral corruption of the people made him certain that the holy God of Israel would not suffer it to go on unpunished. And it is ever so. Let a nation, a family, a Church, an individual, give themselves up to wickedness and gross violation of the commands of God, it is certain that sentence of death is on them. Execution may be deferred, but unless there be repentance it will certainly be carried out. There were special features about the vision that was given to Jeremiah, but every believer in God sees in substance the very same. The deep-felt conviction of the godly is the expression of the will of God. What such a one binds on earth is bound in heaven, and whose sins such retain they are retained. It is a terrible fact, then, when any come under the grave moral condemnation of the people of God, for their condemnation is but the echo of those thunders they have heard reverberating around the throne of God.
IV How MERCIFULLY SENT. Their purpose was obvious. Many years God would yet wait. Thus he gave this call to repentance, and waited long to see if it would be needed. The most loving words of Jesus are those which make our hearts tremble and our spirits quake with fear; those which tell of the everlasting fire and the never-dying worm. For these awful declarations are the expedients of love to drive, to terrify, to force away from the edge of the precipice of ruin those whom no other means will withdraw therefrom. And that this is the intent of these awful representations of God"s wrath is seen in ver. 8, where God pathetically pleads with Jerusalem to be "instructed" by his words, "lest his soul depart from" her. Remember, then:
1. It is only the eye, purged by the Spirit of truth, that can see the truth as to ourselves or others. Until thus cleansed, we may be going down to our graves with a lie in our right hand.
2. Praise and bless God for his loving warnings to the wicked. Pray that they may be heeded, and be careful not to disguise or diminish them by prophesyings of peace when there is no peace.
3. Hasten to be yourself and to bring others to be safe within the shelter of the love of God, where no evil can befall and no plague ever come nigh. C.
Signal-fires.
"Set up a sign of fire in Beth-haccerem." Introduction. Illustrate from Homer"s description of such signal-fires, or from Macaulay"s poem, "Defeat of the Spanish Armada." Take them as illustrative of the warnings of God against sin.
I REVIEW SOME OF THESE SIGNAL-FIRES.
1. The Bible.
2. The ministers of God"s truth.
3. Conscience.
4. Present judgments upon men"s sin.
II NOTE WHEREFORE THEY SHOULD BE SET UP.
1. Men are living in grievous sin.
2. God"s judgments are near at hand.
3. Men are in a state of false security.
4. They will rally the good to increased exertion.
5. They will arouse and arrest the wicked.
6. That like fires may be enkindled by the faithful, who have seen them and taken the warning, and will therefore send it on.
7. God"s sore judgment will come upon those who do not set them up.
III How THIS MAY BE DONE.
1. By faithful preaching.
2. By living in the fear of God.
3. By separation from the ungodly.
4. By seeking to save all over whom you have influence from the wrath to come.
IV WHEN DONE, LET THESE WARNINGS BE AS SIGNAL-FIRES.
1. Such as all must observe.
2. Such as all will understand.
3. Set up from sense of the reality both of the threatened danger and the people"s need.
4. Kept burning steadily in spite of all that would quench them.
V THE SIGNAL-FIRES THAT GOD SETS UP HAVE THESE CHARACTERISTICS.
1. The Bible.
2. Conscience.
3. Present judgments.
VI LET OURS HAVE THE SAME. C.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain Arise, and let us go up at noon.
Jer_6:1-9
Arise, and let us go up at noon.
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Christian effort
That spirit-stirring call of the text, so needful to arouse the Chaldeans on their march to the ancient, is as needful for us on our pilgrimage to the new, Jerusalem.
1. In other passages, the early years of childhood and youth are pointed out as the special time for Gods service. While the heart is warm and pliant. Ere the hardening influence of a selfish world, having closed it to the Saviours call, has swept and garnished it for tenantry of evil.
2. Arise, and let us go up at noon. It is midday with you, to whom the text is speaking. It is the period for active endeavour. Now the calls of the world are dinned most loudly into your ears. In the earlier hours, and at the close of your passing day, you were and will be alike incapable of prolonged toil. Now the requirement is made of you, and to what behests does it bid you attend? Make the most of your time. Are you poor? Strive for independence. Are you rich? Strive for place and power. Are you intellectual? Seek a sphere for display, a stage for self-glorification. Thus speaks the world, and were some of its directions pursued in moderation, pursued subordinate to higher and nobler motive, there might be wisdom in our chastened regards. But, alas! how many go to extreme in these observances, and become the slaves of time and sense. Apply those misdirected energies to a nobler cause. The rewards of time are not worth such care as this. In themselves, they are of scarce more value than the withered leaves which crowned the victor in the ancient games. Arise, and go up at noon to seek the incorruptible crown. Ye are soldiers engaged in warfare. The sword is drawn. The banner is spread. Its emblem is the Cross. Your weapons are not carnal. The din of military music shall not spur you to the dangerous assault; but strains of sweetest melody shall speak to you of peace, peace on earth, goodwill to men; peace which the world can neither give nor take away.
3. But have you passed that period of activity, and in your retrospect of its busy hours do you feel how prodigally your energies have been wasted? Have ungodly habits become so confirmed, that now at your journeys end, being dead to the enticements of the present, you are not alive to the requirements of the future? Shall an appeal, which might impress a heart yet warm and flexible, fall coldly on the worn and weary conscience of the aged? The gracious and long-suffering Master has still this call to summon you, Arise, and let us go by night. Ye have heard and disregarded the call throughout the day, and therefore may not be as those who, having never been hired earlier, received every man a penny, but whatsoever is right, that shall ye receive. Go by prayer and penitence, by sought and found spiritual guidance, or soon the light of life will be extinguished in outer darkness.
4. But ye have been watchful and faithful. Ye arose, and went up at noon. It is not woeful to you that the day goeth away. It is no cause of regret that the shadows of evening are stretched out. Behold! I come quickly, the Saviour says to you; and joyfully ready is your reply, Even so, come, Lord Jesus. All things are yours: love and reverence from all without, peace unspeakable from all within. Ye shall arise and go. The shadows stretched before you shall be dispelled forever, and the brightness of that noon which shall fade no more shall rest upon you. (F. Jackson.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain CRITICAL AND EXEGETICAL NOTES.—1. Chronological and Historical position of…
CRITICAL AND EXEGETICAL NOTES.—1. Chronological and Historical position of this chapter the same. (Comp. notes on 3, 4, 5.)
2. Geographical References.—Jer_6:1. “Tekoa:” a small town of defence in Judah (2Ch_11:6), six Roman miles from Bethlehem (Jerome), lies on the range of hills which stretch from near Hebron eastward; about eleven miles due south of Jerusalem. Its ruins scarcely cover five acres: they consist of walls of houses, broken columns, cisterns, &c. Birthplace of Amos (Jer_7:14). Tekoites helped in rebuilding walls of Jerusalem after Captivity (Neh_3:5; Neh_3:27). Town now called Tekua. “Beth-haccaress” means vineyard house; situate halfway between Tekoa and Jerusalem, on a mountain, probably “Herodium,” the site of Herod’s castle; known now as Frank Mountain. Town had a ruler in Nehemiah’s time (Neh_3:14). This verse indicates that it was used as a beacon station. Jerome, who wrote at Bethlehem, says, “Every one knows that Jerusalem is situated in the tribe of Benjamin As for Tekoa, we see every day with our own eyes that it is a little town upon a hill about twelve [Roman] miles from Jerusalem. Between these is a other village, called in the Hebrew and Syriac tongues Bethacharma, which also is placed upon a hill.” Jer_6:20. “Sheba:” the kingdom of Sheba in Southern Arabia, embracing the greater part of the Yemen (Dr. W. Smith), Arabia Felix; or the chief city of Yemen, the principal province of Arabia (Kalisch). Arabic, Sebà. (Comp. Eze_27:22.) The tribe and home of the Sabaens in Southern Arabia (Naeg.). “A far country:” India; “cane,” brought thence in the caravans. Jer_6:22. “Sides of the earth;” i.e., most remote regions; the scenes of their captivity; and from whence they would return (Jer_31:8); Chaldea, therefore.
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3. Personal Allusions.—Jer_6:1. “Children of Benjamin:” Jeremiah’s fellow-countrymen, he being of that tribe, Anathoth being one of the cities of Benjamin. Originally the tribal territory was bounded on the north by Ephraim, and south by the hills of Jerusalem; but the limits were soon extended southward to the valley of Hinnom.
4. Natural History.—Jer_6:20. “Sweet cane:” probably the Calamus aromaticus, native of Central India, remarkable for its fragrance (Dr. Royle); or it may be the lemon grass of India and Arabia (Dr. W. Smith). The sweet cane, or calamus (Exo_30:23), when dried and pulverised, is richly fragrant (so Dioscorides informs us); while according to Strabo its origin must be traced to Sheba in Arabia. Pliny says it was common to India and Syria. The best came from India.
5. Manners and Customs.—Jer_6:1. “Set up a sign of fire:” when the enemy approached, the besieged made their peril known and summoned assistance by raising a column of smoke in the daytime, or piling a blazing fire in the night. Or a lighted torch was “lifted up” and waved violently as a “sign” of pressing danger. Here it may mean, kindle a fire on the heights, mountain tops. Jer_6:4. “Go up at noon:” the noon was generally too hot for aught but rest; but the eagerness of the Chaldean army is such that they are alert even at midday. Jer_6:6. “Hew trees and cast a mount:” the besiegers in all ancient sieges ruthlessly cut down the trees around the city, and with them filled up ditches and constructed embankments. From these “mounts” they attacked the city (2Sa_20:15; Jer_32:24). The Jews were emphatically forbidden to hew down fruit-bearing trees (Deu_20:19-20). (See Addenda on Jer_6:6.) Jer_6:9. “Turn back thine hand:” the gleaner is to bring his hand back again along the branches, and go carefully once more over the tendrils, lest any clusters escape: thus would Nebuchadnezzar repeat his invasions till the land was swept clean of inhabitants. Jer_6:17. “Watchmen:” sentinels (1Sa_14:16). The watchmen patrolled the city during the night and called the hours. In times of alarm and danger, watchmen were posted i. towers over the city’s gates (Isa_21:8; Isa_62:6). They were menaced with heaviest punishments if faithless to their trust (Eze_33:2-6). Metaphorically, this was the office of prophets (see refs. above, and Hab_2:1). “Bow and spear:” for “bow” see notes on Jer_4:29, Jer_5:16. “Spear:” a javelin for hurling at the enemy; or lance (Jer_50:42), used by mounted soldiers, rushing upon the enemy at full speed with lances levelled against their foe. Layard’s “Mon. of Nin.” show this the ordinary weapon of war used by the Babylonians. Jer_6:26. “Wallow thyself in ashes:” to throw ashes upon the head, the symbol of intense grief (2Sa_13:19); but to “sit down in them” (Job_2:8) is a more desperate manifestation of misery and sorrow: to “wallow in ashes” indicates a grief wholly unbearable; a superlative figure of wretchedness. Jer_6:27-30. “A tower and fortress to try,” &c. (For correct rendering of words see Lit. Crit. below.) Metaphorical language taken from metallurgy; smelting and proving ore; “brass,” “iron,” “lead,” “silver.” In ancient times, ere the use of quicksilver was known, lead was employed as a flux to assist the silver to melt; its action being so penetrating that it ran through other metals, dissolving them, and gathering to itself the alloy, thus separating the precious metals from dross. But in Judah’s case the smelter or assayer could obtain no pure silver at all; the refiner’s art in their case failed.
6. Literary Citicisms.—Jer_6:1. “Gather yourselves to fee:” same word as in Jer_4:6, translated “retire:” see notes in loc. Hend., “Flee for refuge;” Keil and Lange, simply “flee;” Blayney, “Retire in a body.” “Blow in Tekoa:” an alliteration, תְקוֹעַ תּקְעוּ surely not a literary vanity, having no design beyond producing a paronomasia (as Keil conceives), but because Tekoa was the most southerly town where the fugitives would halt when driven by alarm of war from Jerusalem. Jer_6:2. “I have likened,” &c. In Hos_4:5, this word is rendered “destroy;” i.e., reduced to silence by destroying. Keil, “I lay waste.” Speaker’s Com. retains “likened. “Comely and delicate:” Speaker’s Com. takes נָוָה as in Isa_65:10. “fold;” Jer_23:3, “folds;” i.e., a pasture on which “the shepherds” (Jer_6:3.) have made a temporary encampment; so that the verse stands in full, “To a pasturage, yea, a luxuriant, have I likened the daughter of Zion.” With this interpretation Jer_6:3 naturally coincides. Lange, “Thou art like the meadow, the tenderly cared for.” Sharpe, “I will destroy the comely and delicate daughter of Zion.” Jer_6:3. “In his place;” lit. “They shall pasture each his hand;” i.e., what lies to hand, close beside him (2Sa_14:30). Jer_6:4. “Prepare war:” sanctify war; i.e., prepare by religious inaugurations (cf. Deu_20:2; Eze_21:21-23; Isa_13:3). “Woe unto us;” this is an outcry, not of the assailed but the assailing armies, which lament being held back from attack till noon heat subsides (see Manners,&c., on verse above), that time sped faster than their designs; so eager were they to execute the overthrow of Judea. Jer_6:5. Gives the answer of the military commanders to this impatient outcry of the Chaldean soldiery. Jer_6:10. “Word made unto them a reproach:” a mockery, the theme of their ridicule and contempt. Jer_6:14. “Slightly:” LXX. = “making nothing of it;” triflingly, as but a frivolous matter; as if there were nothing serious or dangerous. Jer_6:15. “Were they ashamed,” &c.: not interrog. They were put to shame; nevertheless they are not ashamed. Jer_6:16. “The good way:” Keil urges that הַטּוֹב cannot be accus. appended to, but is genit. dependent on דֶּרֶךְ; hence “way of the good;” leads to the good, to salvation; but he is alone in suggesting this. Jer_6:18. “What is among them;” or, what happens in their midst, what befalls them. Vulg., “what great things I will do to them.” Jer_6:25. “Fear on every side.” Magor-Missabib (Jer_20:3); an ever-recurring phrase in Jeremiah’s preaching (Jer_20:10; Jer_46:5; Jer_49:29). This text, so frequently reiterated, he took from Psa_31:13; effectively expounded in his discourses, and certainly suited to his age. Jer_6:27. “Tower:” בָּחוֹן, from בָּחַן, to search out, to prove, especially metals (Gesen.) (comp. Jer_9:7 and Job_23:10), whence the derived noun בָּחוֹן, a trier, assayer of metals. “Fortress:” מִבְצָר, from בָּצַר, to cut off, cut out, dig out, used of metals בֶּצֶר, (ore of gold and silver (Job_22:24); the metal as cut out or dug out from mines). Although מִבְצָר is an irregular form to be derived from this root, and might have as its origin בָּצַר, to fortify, yet the previous word seems to determine its connection with metallurgy. Hence Ewald, “a cutter of ores,” i.e., in order to separate bad metal from good. “I have set thee an assayer and tester of ores.” Jer_6:28. Grievous revoltert:” סָרֵי סוֹרְרִים; paronomasia; superlative form of sentence; “rebels of rebels” (Speaker’s Com.); “lebels so the rebellious” (Hitzig). Jer_6:29. “Bellows are burned;” נָחַר, either Niphil of חָרַר, to burn, or the root נָחַר, to snort (cf. Jer_8:16), i.e., blow furiously in the process of smelting the ore. Lange, Speaker’s Com., and Keil prefer the former; the very bellows are burned with the intense heat of the fire. Hend., Rosen., Umbriet, &c., the latter; the roaring noise occasioned by blowing the bellows. “Wicked are not plucked away;” i.e., separated; the dross cannot be removed by all the smelter’s arts. Nothing satisfactory results the ore is hopelessly and irremediably base.
HOMILIES ON SECTIONS OF CHAPTER 6
Section
Jer_6:1-9.
A vision of retributive war.
Section
Jer_6:10-17.
God’s messenger baffled and repudiated.
Section
Jer_6:18-26.
Bitter issues of impious effrontery.
Section
Jer_6:27-30.
A frustrated ministry of grace.
Jer_6:1-9. A VISION OF RETRIBUTIVE WAR
As yet no invader had set foot on the land; the city apprehended no assault: this forewarning cry (Jer_6:1) sounded, therefore, like a groundless alarm. But the improbable quickly glides into the actual in common life, and emphatically so in Divine providence. To ignore a warning cry is to invite the sword. God never foreshadows evil too soon, never sends a seer with message of terror without the danger being imminent, and always gives forewarning that the imperilled may escape. (See Addenda to chap. 6. Jer_6:1, “Set up a sign of fire.”)
I. Vivid portrayal of imminent calamity. Clearly and forcibly delineated, so that none could plead ignorance of danger. Nor can any now hide themselves under the excuse that they knew not the calamities which menace sin. 1. Zion offers a choice prize to the foe (Jer_6:2-3). 2. The enemy is impatient to conquer (Jer_6:4-5). 3. God commissions and commands the assault (Jer_6:4; Jer_6:6), even as He did the attack on Job (Jer_2:3-7), and on Paul (2Co_12:7); but in their case with how different a design and result! 4. From the destroyer’s hand none would escape (Jer_6:9). (See Manners and Customs, above on Jer_6:9.) Thus “the daughter of Zion” would find the threatened evil not imaginary, or easily avoided. When God commands vengeance on those who defy or despise Him, who shall “stay His hand?” Where escape be found? “Behold, ye despisers, and wonder and perish.”
II. Urgent appeals to seek safety in retreat. Hide ere calamity comes, not delay until destruction overtakes, (a.) Their defenced city, Zion, though the strongest fortress in the land, was condemned to overthrow; therefore “flee!” (Jer_6:1). Equally, (b.) the strongholds of sinners will be overthrown; by affliction, calamity, ruthless changes which befall men in this life, and certainly by the final judgment: forsake them; “flee for refuge to the hope set before you.”
1. They would need shelter themselves (Jer_6:1); though they might deem Jerusalem secure, as sinners do their “refuge of lies,” God forewarned them that they would want a more safe retreat; and He knew. 2. They should warn and rally their neighbours (Jer_6:1), for they were involved in like doom, and needed like salvation. 3. Timely wisdom might propitiate God and obtain mercy (Jer_6:8).
III. Pathetic denunciations of their hardened impiety. No appeals, however plaintive and powerful, could rouse this guilty people to fear the evil or seek defence. 1. Delineation of appalling guilt. It was (a.) Everywhere prevalent; “wholly oppression” (Jer_6:6); every social grade lost to all except extortion and worldly aggrandisement. (b.) Spontaneous and ceaseless (Jer_6:7), like a stream of foul and poisonous waters which would not cease. 2. Announcement of consequent doom, (a.) Attendant sufferings (Jer_6:7), “grief and wounds;” yet alas! these did not dispose them to seek the Divine remedy, the one Physician. (b.) Abandonment by God (Jer_6:8). Pitifully God pleads, and expostulates, and warns (Jer_6:8); but the nation is unimpressionable; “desolation” therefore follows. How lamentable the contrast in Zion’s condition! (Jer_6:3, comp. Jer_6:8). Sinners who despise God’s warnings and mercy entail on themselves the saddest desolations.
Jer_6:10-17. GOD’S MESSENGER BAFFLED AND REPUDIATED
A heavy “burden of the Lord” to carry; it wearied the prophet’s spirit. Who would not sorrow to “prophesy evil” against his own people? Patriotism and philanthropy alike shrink. Yet, when only by prophesying evil can the people be aroused to realise their peril and “flee,” both patriotism and philanthropy urge to the sorrowful task. Then, even the meek and gentle Jesus must reiterate His “woes,” and the noble-hearted Paul must “with many tears” portray his nation’s spiritual blindness and doom.
I. A prophet in despair for an audience (Jer_6:10). “To whom shall I speak?” &c. None who either could or would “hear.” 1. Deaf; “ear uncircumcised;” closed with a foreskin; a suggestive figure to Jews; shutting out the sound. 2. Derisive (see Lit. Crit. on verse). 3. Depreciating; “no delight in it;” lost all regard and desire for communications from God. Prophet found none heedful (Isa_53:1).
II. A prophet irresistibly constrained to preach (Jer_6:11). Silence was not optional or possible; speak he must, “whether men would hear or forbear.” 1. A mighty inspiration filled him. 2. His weakness compelled him to yield; he grew “weary” with keeping silence and restraining the sorrowful message. 3. The whole truth must be outpoured. 4. For it refers to all, and all must be forewarned. Messages for every one, all ages included, from “children” to “aged.” God’s messenger must utter the truths he brings.
III. A prophet bearing evil tidings (Jer_6:11-12). Bethink 1. How unwilling is the gracious God to send them. 2. How dreadful is man’s rebellion which necessitates them. 3. How beautifully the Gospel reverses them. 4. How, in every case, timely repentance of sin averts them (cf. Jon_3:5).
IV. A prophet defeated by lying messengers (Jer_6:13-15). Forgery and falsehood tread upon the heels of truth; the “enemy” with “tares” follows the footsteps of the “sower” who carries “good seed.” “Lying spirits” are ever in conflict with prophets of truth. 1. Willing dupes. The people were more prepared for the “false” than for the “true” (Jer_6:13). Sordid hearts set on this world love flattery, care not for Divine communications. 2. Plausible teachers (Jer_6:14). They abound; trifle with human wrong; “heal slightly;” their influence is disastrous; delude sufferers, but not deliver them. 3. Shameless ungodliness (Jer_6:15). The effect of resisting Divine messages and warnings is to harden sinners in their iniquity. Jeremiah saw that his ministry was neutralised by the false teachings which abounded, and by the impious indifference of the people.
V. A prophet treated with open repudiation (Jer_6:16-17). Here is suggested, 1. A preacher’s varied modes of appeal. (a.) He appealed to their judgment: “Stand in ways and see;” examine whether the “old paths” are not safest and happiest. (b.) To their self-love, their spiritual advantage: “Rest to your souls.” (c.) To their fears and apprehensions: “Hearken to sound of trumpet;” the threatenings of evil. 2. The hostile attitude of sinners. (a.) They will not stir themselves to action (Jer_6:16), either to test whether their way is good or leads to good, nor yet to gain the “rest of soul” which God offers and they truly need: “We will not walk therein.” (b.) They will not listen to the voice of sacred teachers (Jer_6:17); they have no desire to learn their malady, to be healed thoroughly, to be guided into the “good way,” to gain the precious “rest” which Jesus gives; and they fearlessly answer all appeals from God’s servants with “We will not hearken.”
Jer_6:18-26. BITTER ISSUES OF IMPIOUS EFFRONTERY
Rejecters of God’s Word imprecate His wrath (Jer_6:19). Defiance of His warnings and pleadings merits but brief forbearance. Insulted mercy interposes no longer between the guilty and their doom. God has other resources at command when His messages are despised. He would persuade to repentance; but, that failing, He can summon calamities and subdue those who revolt (Jer_6:22-26). Yet is He “slow to anger,” and never calls for judgment till defiance is not alone outspoken (Jer_6:16-17), but incorrigible (Jer_6:28). Even then God treats their case, not vengefully and imperiously, but judicially; calls them to trial and judgment, and appeals to the universe concerning the equity of His proceedings.
I. The court of witness (Jer_6:18-19). God calls upon “the nations,” Gentiles; “the congregation,” probably counsellors of state; “the earth,” i.e., all humanity, to observe His procedure with these Jewish criminals. It foreshadows another judgment, to be conducted in the sight of the whole universe. How appalling the event! how solemnly does God conduct the sinner’s trial!
II. The offender arraigned. Who is the criminal? (Jer_6:19), “this people.” God emphasises the identity: “this people.” Not a people without a history, without national distinction, without a noble ancestry, without religious advantages, without inducements to piety. Every item relating to “this people” formed a reason for faithful, loving allegiance with their God, and a protest against their sin.
III. The accusation against Judah (Jer_6:19). It was not so much practical irreligion, though practices were evil and loathsome (Jer_6:13; Jer_6:15); it was the alienation of the intelligence and heart, expressed here as “fruit of their thoughts.” “An evil heart of unbelief in departing from the living God.” This showed itself in their effrontery,—meeting God’s pleadings with an unblushing refusal (Jer_6:16-17): “Paid no heed to My words, and My law have they spurned.” Insolent indifference to God.
IV. The mocking pretence of piety (Jer_6:20). They made a “fair show” of religion, though their heart had revolted. “To obey is better than sacrifice, and to hearken than the fat of rams.” God repudiates a religion of ritual: “He looketh at the heart.” This blatant hypocrisy, keeping up a parade of loyalty to God while their “thoughts” were estranged and hostile, made them more criminal and offensive. It amounted to a confession that they knew Jehovah deserved worship, yet, “knowing the Lord’s will, they did it not.”
V. The sentence of retribution (Jer_6:21). 1. The Author of calamity: “I will lay.” &c. 2. The form of calamity: “stumbling-blocks,” i.e., incursions of Babylonians. 3. The distresses of calamity: “they shall fall, … shall perish.” 4. The devastations of calamity: totality is implied in the enumeration of “fathers and sons together, neighbour and friend.”
VI. The avenging scourge (Jer_6:22-23). 1. Remote: “north, sides of earth.” 2. Mighty: “great nation.” 3. Warlike: “lay hold on bow,” &c. 4. Barbarous: “cruel, no mercy.” 5. Ferocious: “voice roareth,” &c. 6. Determined: “ride on horses, set in array as men for war,” &c. Consider, therefore, that a messenger with gracious words from God being rejected, emissaries with avenging wrath from God will follow.
VII. The consternation of the condemned (Jer_6:24-25). 1. The terror of anticipation (Jer_6:24) suggests the sinner’s anguish of fear, dreading death, and meeting the Judge, and enduring the dire sentence beyond. 2. Hiding from destruction (Jer_6:25), even as in Rev_6:15 et seq.
VIII. The anguish of punishment (Jer_6:26). 1. Abject wretchedness: “wallow in ashes.” 2. Excruciating grief: “most bitter lamentation.” 3. Melancholy loss: “as for only son,” for “spoiler come upon us.” The loss of God’s love, the sacred inheritance, inward peace, all comfort; and the endurance of shame, misery, and bitter oppression. “There shall be weeping and gnashing of teeth.” Oh, that the “mourning” were timely,—not after the ruin as a fruitless consequence, but before the ruin as a preventative. For penitential tears might avert the doom. Weeping for suffering brings no remedy, but weeping for sin ere judgment comes, prepares the mourner to welcome the Saviour.
Jer_6:27-30. A FRUSTRATED MINISTRY OF GRACE.
(See Lit. Crit, on verses.) In language of metallurgy, God sets forth the design of Jeremiah’s ministry in the midst of Judah, and the hopeless moral condition of the nation; for not even the most earnest efforts to call them back to true religion could regenerate or restore a people so irremediably debased. (See Addenda to chap. Jer_6:30, “Reprobate silver.”)
I. A tentative ministry (Jer_6:27). “An assayer and tester of metals.” God’s preachers prove their hearers, test their real state, their thoughts and aims, their spiritual attitude. Even as with our Lord (Mat_3:12); and the Word of God (Heb_4:12-13).
II. Base material (Jer_6:28). Either (1.) their ignoble quality; mere “copper and iron,” not silver and gold; or (2.) their obduracy; hard and defiant. Described as “revolters;” i.e., they resist good: “walk with slanders;” i.e., they deprecate good; “all corrupters;” i.e., they mar and spoil whatever good they hear or find; communicate their own badness to others.
III. Unavailing remedies. 1. Intense zeal effected nothing. Jeremiah’s fervour, metaphorically suggested in the “bellows” which became burned by the very fierceness of the heat produced, indicates the prophet’s self-consuming earnestness to reform Judah. 2. Prolonged endeavours proved impotent. The smelter continued his toils and kept the heat at full glow till the very “lead was consumed.” 3. Evil was inseparable. The founder’s work could not effect a separation of Judah from her corruptions and idolatries (Joh_3:19; Mat_23:37).
IV. Hopeless abandonment. 1. God despairs of them; gives over any further effort to restore them to piety. 2. God surrenders them; as worthless: no longer will He claim them, or own them. “None of His,” is the sentence of their irrevocable doom. They are “cast away.” All divine grace and forbearance became lost upon them; they frustrated every effort on God’s part for their good. He came seeking fruit, yet found not. Regenerative aids were applied (Luk_13:8); opportunity was patiently allowed for utilising advantages; all failed, and the tree was cut down, for it “cumbered the ground.” The lesson: “Except repent, likewise perish” (Luk_13:5).
HOMILIES AND OUTLINES ON VERSES OF CHAPTER 6
Jer_6:1. Theme: IRONICAL CALLS TO SALVATION.
Impossible that the prophet could encourage hope that they would escape the foe by quitting Jerusalem—the fortress most capable of resisting the Chaldean army—and securing themselves in Tekoa and Bethhaccerem. The call is full of irony: Seek a secure refuge from the advancing enemy, and evade God’s threatened judgments if any method of escape avail: none shall be found, destructions will be great. Let the soul who is without Christ, defenceless against death and judgment, see well to his resources of safety when “sudden destruction cometh upon him.”
I. Mocking challenges. Having refused God’s salvation, save yourselves! Desert the Rock of Ages; shelter yourselves in a more secure fortress. Rejecting Divine grace, take care of your own spiritual interests. Apply to rejecters of Christ, self-righteous, fatalists.
1. Leave your impregnable fortress, on whose strength you complacently relied: “Flee out of Jerusalem.” When the peril and panic come, men will see at once they must surrender their old defences, their cherished delusions, their refuted theories, their failing hopes.
2. Find a safe retreat, if you can. Tekoa is the remotest city of defence, most distant from the foe who advances from the north; flee to that. Or, if you deem a mountain height safer, hasten to Bethhaccerem. Is there no sure refuge for the soul which finds itself suddenly driven forth from its complacent assurances, its falling strongholds? “Oh where can rest be found?”
3. Defend yourselves against assault. “Blow a trumpet;” muster all your forces of resistance.” Struggle with the foe ere you yield: do not let death easily vanquish you; will not courage serve you in that emergency? will not your righteousness save you from the charges of the foe? “When the enemy cometh in like a flood,” when Justice calls the sinner to God’s bar, let him summon to his aid all his resources of self-sufficiency, and stand in his own integrity if he can.
4. Rally others to resistance of the foe. “Set up sign,” &c. Warn them of peril, point them to safety; for none should limit his efforts to self-salvation. Let those who can save themselves lend aid also to others. “Each is his brother’s keeper;” owes duties of help and deliverance to those in peril. Will they who are secure in their own religious theories and refuges “rescue the perishing,” and save him that bath no helper? That is a poor substitute for Christianity which leaves a soul so impotent that it has no hope or help to spare for others in danger. A Christian is both saved himself, and he can “save a soul from death” (Jas_5:20).
II. Menacing realities. Man’s resources of salvation are mere fictions, but the perils from which he needs salvation are appalling facts.
1. Insecure defences. Zion would become a retreat at the first (Jer_4:6); yet here the refugees and residents within Jerusalem are forwarned that its fortifications would not protect them. The stoutest stronghold would fail. No security in which the sinner intrenches himself will prove a source of safety when the “evil” comes. Our defences cannot keep out sorrow, nor conscience, nor terror of an outraged God, nor death, nor the punishments of sin.
2. Invincible foes. Irresistible in their force, and Divinely authorised in their assault, certain therefore to conquer. Ours is an unequal war with powers mightier than we, a hopeless struggle against the evils which God lets loose upon those who refuse His salvation. Confront them not; brave not rashly the fearful issues. “A prudent man foreseeth the evil, and hideth himself.” “Flee for refuge,” &c.
3. Inevitable ruin. “A great destruction.” “Great” in what it destroys: God’s nation; the human soul; precious hopes. “Great” in the completeness of the overthrow: dire devastation; irremediable ruin. For no ray of light illumes the profound gloom of man’s final appalling overthrow. “Seek ye the Lord; seek righteousness, seek meekness; it may be ye shall be hid in the day of the Lord’s anger.”
Jer_6:2. Theme: DELICACY AND DESIRABLENESS OF ZION.
(a.) As a possession of God’s people. No spot so sacred, so restful, so longed for, so beloved. Type of the Christian’s home.
(b.) As a prize for the spoiler. Every nation coveted it, and fought for it. Even as—if Milton be right—Satan conspired to grasp the Eternal City of light, and as sinners still crave to secure it; for every man eyes the splendid prize. “Blessed are they that have right to enter through the gates into the city.” (cf. Rev_22:14-15). Contemplate the:
I. Pre-eminent graces Divinely lavished upon her. “Beautiful for situation,” &c. Her temple the “perfection of beauty.” The pride and glory of God’s people. “Glorious things are spoken of thee, O city of God.” Suggests the Celestial City, the “realm and home” of Christ’s redeemed people (Revelation 21).
II. Honours and privileges enjoyed within her.
To “ascend the hill of the Lord, and stand within His holy place,” was the rapturous dream of Jewish youths, the holiest joy of devout Israelites. “Thither the tribes go up.” With songs to Zion: “Lift up your heads, O ye gates,” &c. There realised “in Thy presence fulness of joy.”
III. Sacred facts attested by her history.
That “God will in very deed dwell with man upon the earth;” that He has “desired to dwell” amid His people; that propitiation may be made before Him, and offerings presented for His acceptance; that “streams make glad the city of God,”
“Streams of mercy never ceasing;”
that there may be blessed communication between “God who is in heaven, and man upon the earth;” that “the High Priest enters into the holy place for us,” and we are free to seek God’s face.
IV. Glorious promises encircling her future.
Nations shall gather there; God’s light shine thence; millennial glories centre there (Isa_2:2-4). And when “the first earth shall have passed away” (Rev_21:1), then the New Jerusalem shall “descend out of heaven from God, having the glory of God,” and “the nations of them which are saved shall walk in the light of it;” while “the glory and honour of the nations” shall be accumulated within it.
Within that “holy city” only they can have a place “who are written in the Lamb’s book of life.”
Note: The word “woman” is not in the Hebrew text; some supply the word pasturage:—I have likened the daughter of Zion to an inviting and luxuriant pasturage.
1. Where only the flock of God may feed. 2. Where green pastures and still waters abound. 3. Where the Good Shepherd guards the sheep He “knows.” 4. Wherein no “ravening wolf” may intrude. 5. Where blessed rest of soul may be enjoyed.
Jer_6:3. Comments:
“Shepherds,” i.e., hostile leaders; “with their flocks,” i.e., armies (cf. Jer_1:15; Jer_4:17; Jer_49:20; Jer_50:45); “pitch their tents,” besiege; “feed every one in his place,” consume all that is near him; so abundant is the pasturage, the treasures, that each one is satiated with the booty he plunders. The Chaldean princes with their armies would sack Jerusalem, consuming and appropriating all her rich possessions.
Jer_6:4-5. Theme: IMPATIENCE TO POSSESS JERUSALEM.
The sentences arrange themselves thus:
I. A royal proclamation of war.
This emanates from the palace at Babylon: “Prepare ye war against her.” Yet it originates with the King of kings, whose will Nebuchadnezzar works out. “Prepare:” properly sanctify war. Religious solemnities always preceded war in ancient times. This royal summons implied a set purpose, due preparation, and prompt action.
Christ calls His army to war against “spiritual wickedness in high places;” and on their part there must be (a.) set purpose; (b.) religious preparation; (c.) prompt action.
“Soldiers of Christ, arise!”
The King of kings calls His forces to conflict (Eph_6:11 et seq.).
II. The eagerness of invading armies. No sooner commissioned than they encourage each other to instant and concerted action. “Arise, and let us go up at noon!”
(a.) Their impatience of conquest; would make assault at once.
(b.) Their indifference as to convenience or comfort; “at noon,” though the scorching sun usually led to suspension of hostility until the fierce heat was gone.
All this should have analogy in our efforts to win the kingdom; delaying not an hour, disregarding all thought of “a more convenient season.” “The kingdom of heaven suffereth violence, and the violent take it by force.” “Arise, and let us go up!”
III. A cry of restless disappointment. “Woe unto us, for the day goeth away,” &c. (See Addenda to chap. Jer_6:4, “Propitious opportunities lost.”)
(a.) Propitious hours for acquiring conquest soon end. They set to the task promptly, yet the “day went away” all too quickly; “the shadows of evening” fell upon them with their designs incomplete. “The night cometh!” “What thou doest, do quickly.” Nevertheless, the light fades too soon, our plans are not accomplished so easily or so early as we had thought. “Redeem the time.”
(b.) Delay in conquest lamented as a grievous loss. “Alas! for us.” They feel themselves seriously to be losers by even a temporary postponement of victory. And are we not sufferers, lamentably losers, by the delay of spiritual conquests? Every hour which interposes between us and the accomplishment of our aims, in seeking victory over sin and hostile forces, and in attempting to possess ourselves of the Divine heritage, is a painful loss, a personal calamity. With alacrity let us besiege the kingdom, losing not an hour.
IV. No obstacle should defer their assault. “Arise, let us go by night!” Not even the darkness should stay their zeal.
(a.) Their dauntless purpose; nothing deters or defeats them. “The king’s business requires haste.” Determination despises difficulties.
(b.) The unfavourable season. How many have their “night season,” all dark and bewildering: yet keep on vigorously, not suspending your efforts to gain victory over evil, to seize the prize, to secure the precious spoils of the kingdom. Wrestle on, as did Jacob, through the night.
(c.) Rewards encouraged their persistence; “palaces.” These contained rare treasures and vast wealth; hence their zeal. But who wins the “kingdom of heaven” by determined assault gains “unsearchable riches” and “many mansions.” Arise! let us claim those palaces.
Jer_6:6. Theme: SET APART FOR JUDGMENT. “This is the city to be visited.”
God points out Jerusalem to the invaders: their stroke must not miss its true mark; judgment shall not miscarry. He leads forth the guilty one to her merited doom; He leads on His ministers of justice to the right transgressor. How terrifying this thought: a soul branded, set apart, delivered over to the “due reward of sin”!
I. Individuality of the transgressor. “This is the city.” Each stands out distinct in the Divine gaze. We are not massed together in a general estimate by God. “Every one shall give account of himself to God.” Each sinner dwells alone in God’s thoughts. Therefore, “though hand join in hand,” God does not lose sight of the individuality of each; He discriminates. You are distinctively watched by the EYE which never errs.
II. Definiteness of human sin. “She is wholly oppression.” All sin is not alike, either in nature or degree. The “Judge of all” distinguishes; associates the special iniquity with the individual transgressor. “He sets our secret sin in the light of His countenance.” Jerusalem is “oppression;” that is her distinctive crime: she is “wholly oppression;” that marks the extent of her criminality. Your sin is known to God; and “be sure your sin will find you out.”
III. Public presentation of the criminal. “This is the city.” God exposes her to view; of angels, that they may know how “righteous are His judgments;” of men, fellow-sinners, that they may be warned, lest they “come into like condemnation;” of foes, that their assault may be directed to the right object; for “every one shall bear his own iniquity.” The great judgment of men will be public, and the transgressor will be placed in the open gaze of the universe.
IV. Deliberate consignment to punishment. “The city to be visited,” punished. What! so fair a city, so delicate (Jer_6:2), so long honoured by God, “the joy of the whole earth,” the “city of the great King”! Ask you incredulously, Can a soul, so noble, formed for God, long privileged with sacred favours, be abandoned to foes? Look for answer on Jerusalem, ravaged and consumed with fire! Beauty only intensified her loathsomeness when linked to villany. Nobleness adds to the horrors of degradation when it becomes prostituted to baseness. Shall God spare Jerusalem, or us, because of an historic dignity? That fact increases our guilt, for we abused our birthright, sold it for a mess of pottage. “The righteousness of the righteous shall not deliver him in the day of his transgression” (Eze_33:12). “Depart from Me, all ye workers of iniquity.” “If any man draw back, My soul shall have no pleasure in him” (Heb_10:38).
Jer_6:7. Theme: SPONTANEITY AND SPOLIATIONS OF GUILT. “As a fountain casteth out her waters,” &c.
Within ourselves is such a fountain. From the fount of evil, even in childhood, flows such waters as disobedience, passion, falsehood, &c. In youth, they flow more abundantly, “increase unto more ungodliness;” impurity, vanity, wilfulness, outraging conscience, wronging Christ, &c. In maturity the streams pour forth in steady, habitual wrong: “All the imaginations of the heart are only evil continually.” Such the case of a depraved heart, into which no purifying grace enters. Yet, as the tree cast into the bitter waters made them sweet (Exo_15:25), so Divine love can make all the outgoings of the human heart pure and good.
I. The exhaustless outflow of sin.
1. As something which is natural to us: “Casteth out her waters, her wickedness.” Leave ourselves free, and sin follows naturally.
2. As something which easily gratifies itself: the waters flow forth spontaneously, without effort. We “enjoy the pleasures of sin.” Wrong-doing is congenial, gratifying. “Out of the heart proceed (easily and pleasurably) evil thoughts,” &c.
3. As something which has a perennial source. Its waters never pause. The more we sin, the more copious our capacity and versatile our resources of sinning. Guilt never runs dry. “As a fountain,” whose waters ceaselessly flow, sin will not be restrained; it will find and force a way out.
4. As something which pours itself out in plenitude. Good and gracious thoughts and deeds come forth even from the best of us in feeble quantities; but the heart “casts out her wickedness” in full flow: “Out of the abundance of the heart.” What copious streams of evil flow forth from one sinner! What magnitude of sins in one life, one day! If they could be reckoned up! (See Addenda to chap. Jer_6:7, “Continuity of sin.”)
II. The woful outrages of sin. “Violence and spoil,” &c.
The outflow of sin is pleasurable to the sinner; it is gratifying as being natural. It costs no effort or restraint. But it works direful ravages on others—e.g., drunkenness, libertinism, extortion malice, &c., destroys homes, breaks hearts. Like deadly blight across fair plantation, or fire over golden harvest fields. Look on the disease and death in the world, all the bitter effects of sin.
1. The external wrongs done by sin. “Violence and spoil.”
2. The internal wounds suffered by the sinner. “Grief and wounds.”
Man estimates the external ravages of sin above the internal miseries; he cries out because of “violence,” &c.; he laments the misfortunes, the “spoil,” which sin brings upon his life.
But God looks within. “Before Me continually is grief and wounds.” What a spectacle of inward corruption does the eye of God behold! Oh, the hidden griefs of sinners! How dreadful the spoliations of conscience, of affections, of the godlike soul!
There avails for us the healing, redeeming grace of Jesus. He is “acquainted with grief,” our grief; and He can heal our “wounds,” for “He was wounded for our transgressions, and with His stripes we are healed.”
Jer_6:8. Theme: GOD’S UNWILLING SEPARATION FROM JUDAH. “Lest my soul depart from thee.”
It implies God’s soul was knit to, fixed upon His people. “Depart,” is a strongly expressive word; be torn from thee. “God was tenderly attached to the holy city, had chosen to put His name there, and nothing but the extreme wickedness of its inhabitants could have moved Him to withdraw His affection from it”—Henderson.
“Note: 1. The God of mercy is loth to depart even from a provoking people, and is earnest with them by true repentance and reformation to prevent things from coming to that extremity. 2. Their case is very miserable from whom God’s soul is disjoined; it intimates the loss not only of outward blessings, but of those comforts and favours which are the more immediate and peculiar tokens of His love and presence. 3. Those who forsake God are certainly undone; when God’s soul departs from Jerusalem she soon becomes desolate and uninhabited (Mat_23:38).”—M. Henry.
i. The infinite goodness and patience of God towards a sinful people, and His great unwillingness to bring ruin upon them.
ii. The proper and effectual means of preventing the misery and ruin of a sinful people. “Be thou instructed.”
iii. The miserable case and condition of a people when God takes off His affection from them.—Tillotson. (See Addenda to chap. Jer_6:8, “God’s withdrawment from man.”)
Jer_6:9. Comments:
The Jews are the grapes, too choice to let any remain unplucked; the Chaldeans are the unsparing gleaners, intent on thoroughly cleansing the vine of all its valuable produce.
As the vintagers return again and again to the vine so long as any clusters can be gathered, so would the Babylonians renew their invasions till all Judah was carried into captivity, and the land left bare: “They shall thoroughly glean,” &c.
This is God’s address to the Chaldeans, “Turn back thine hand,” &c.; and they literally obeyed the Divine bidding (cf. Jer_52:28-30). (See Addenda to chap. Jer_6:9, “Glean Israel as a vine.”)
Jer_6:10. Theme: PREACHING RENDERED USELESS.
This is marvellous, that words from God could become void of effect. For bethink:
1. That preaching is God’s chosen method of awakening and conversion.
2. That preaching is the appropriate and established agency by which the Holy Spirit works in quickening human souls.
3. That there is a conscience in man upon which Divine messages act with startling force.
4. That the Word of God is itself quick and powerful.
5. That manifold Divine promises guarantee the preacher against failure when speaking for God. Yet text.
I. A bearer of tidings from Heaven finds none to whom to address them. He stands like one who arrives with a proclamation on the borders of an uninhabited desert, bewildered to discover no hearers. What is he to do? The case is no better when a preacher finds hearers, but they refuse him a hearing, or let him preach on without the slightest heed. The prophet is:
1. In distress that none were prepared to regard his “warnings;” amazed at their stolidity, defiant unconcern, immovable complacency, indifference to peril. Men still obdurate and frivolous.
2. In perplexity as to what course to adopt to enlist their attention. He could, of course, “speak and give warning;” but he wished so to do this “that they may hear.” Always the preacher’s perplexity, how to arouse men’s serious heed to the things he speaks. Without this responsive attention, the preacher warns to no purpose, without hope of success. Paul tried all resources (1Co_9:20-23). Yet what solemn tidings Jeremiah brought! What “glad tidings” the Christian preacher brings! (Isa_52:7-10).
II. Men who need these tidings from Heaven are without capacity for hearing Divine truths. Other sounds can enter their ears, but not sounds from Heaven. A whisper from earth concerning “earthly things” is instantly and eagerly heard, but the thunder’s roar from the skies concerning “heavenly things” finds them deaf to sound. Why? “Their ear is uncircumcised.”
1. They do not want to hear: hearing disquiets them.
2. They do not intend to hear: have resolved to hear nothing from God, nothing against themselves or their sins. Thus “they cannot hearken.” Prejudice deafens men; unbelief deafens; wilful ignorance deafens (comp. Gal_3:1). Hence men hear from God and of Christ in vain. Yet THEY NEED these tidings. Judah did, so as to escape destruction which was imminent. We need tidings from Heaven, for they announce the only salvation available, the Jesus our souls want.
III. Divine messages repelled by men with antipathy and scorn.
Note: The prophet’s cry of amazement and fear. “Behold the word,” &c. It fills him with alarm. To trifle with words from Jehovah! To throw from us the saving truths of the Gospel! How astounding man’s conduct in putting aside with heedlessness the invaluable messages of Heaven! (See Addenda to chap. Jer_6:10, “God’s Word; no delight in it.”)
1. God’s chiding words are resented as a calumny, as an undeserved “reproach;” they felt themselves aggrieved and affronted by the remonstrances and condemnations Jeremiah brought. What blinding pride, what besotting vanity this reveals! They determine not to hearken to God’s Word because it lashes their sins.
2. God’s pleading words are received with contumely; depreciated and derided as being uncalled for. What had they to fear? They saw no danger, recognised no urgency in propitiating God. “They have no delight in it,” means they turn away with aversion, they appreciate not the Divine mercy which sends the “Word;” they believe not in the necessity for such a message. Hence they scorn. “They would none of my counsel; they despised all my reproof” (Pro_1:30). Jerome remarks: “Inability [“they cannot hearken”] which proceeds from scorn and unbelief is not exempted from punishment.” God must rebuke such wilful insensibility (comp. Jer_6:19).
Jer_6:11-13. PREACHING MADE INEVITABLE.
If men repudiate the preacher’s word (see above on Jer_6:10), may he keep silence? Silence is impossible, he cannot restrain himself; speech is imperative, for God commands him to speak: “Pour it out.” God’s communications to him must be communicated to men. “We cannot but speak the things we have seen and heard.” “Woe is unto me if I preach not the Gospel.” Thus utterance is necessitated:
I. By the irresistible force of inward Divine impulse. “I am full of the fury of the Lord; I am weary with holding in.”
1. How unwilling to proclaim the evil tidings! Sad task for God’s messenger. “Tell you even weeping.”
2. How exhausting the burden of the Lord! “Wearies” the heart. Painful to have to utter sad truths; more painful to refrain.
“God’s anger at the wickness of the people had been, as it were, poured into Jeremiah’s heart, and he tried to restrain it in vain.”—Speaker’s Com.
This “fury” was not Jeremiah’s holy ardour, which was irrepressible in him, but burning displeasure Divinely awakened in him towards the insensate nation. “The fury of the Lord,” which did not refer to or reflect upon himself, therefore must not be kept to himself, but poured out.
II. By the necessity of society to hear the Divine threatenings. 1. Whether they wish to hear them or not. 2. Whether they regard and act upon them or not. 3. Whether they profit by their hearing, or, by abusing warning, increase their condemnation. God (a.) allows none to dwell in ignorance; He “sets before us life and death;” (b.) leaves man without excuse; if he despise warning and perish, his blood is upon his own head. But, whether as “life unto life, or death unto death,” men must hear.
III. By the inclusive application of the solemn messages. They relate to all ages and sexes. (See Addenda to chap. Jer_6:11.)
1. The inclusive consequences of sin. From “child” to “aged,” “man and wife,” all had sinned,—all condemned. “So death passed upon all, for that all have sinned.” Disease of sin is upon all.
2. The comprehensive displeasure of God. “Pour it out” (the fury of the Lord), upon the children, young men, parents, of ripe years, and very aged. This anger of God is justified by Jer_6:13.
IV. By the terrible character of the nearing woes (Jer_6:12).
1. The merciless severity of the invading foe. Less severe than “our adversary the devil” (1Pe_5:8; Rev_12:12; Luk_12:5).
2. The clear and emphatic predictions of these woes. (See Deu_28:30.) Possessions greatly prized, “houses and fields;” treasures jealously guarded, “wives.” Homes seized, affections disregarded, life’s dearest ties severed. So in the “judgment to come,” sinners will lose all they had, and be sundered from all they love. Our woe, if unsaved, is clearly foretold (Heb_10:26-29).
3. The hand of God will accomplish the sinner’s overthrow. For I will stretch out my hand,” &c. (cf. Heb_10:30-31).
V. By the appalling corruptions which invoked the judgments (Jer_6:13). Against such sinfulness the preacher must protest and pronounce. Amid such a corrupted society, God’s messenger can only utter woes. He has no promise or pleading for men sunk in wilful and defiant iniquity. (See Addenda to chap. Jer_6:13. “Covetousness.”)
“Knowing the terrors of the Lord, we persuade men.”
Jer_6:14. Theme: HEALING OUR WOUNDS SLIGHTLY. (See Addenda to chap. Jer_6:14. “Peace where no peace.”)
Accommodating prophets, who taught delusions, because corrupt hearers said, “Prophesy unto us smooth things; prophesy deceits.” Thus lulled to sleep in their sins, while heaviest judgments of God impended. Lament such delusive ministrations (Eze_13:22; Deu_29:19-20). Yet men love to deceive themselves, to silence convictions of conscience. Show:
I. What need we all have of healing. Sin has affected all the powers of our souls. 1. Asserted in Scriptures. 2. Confirmed by experience. But, as many think themselves healed whilst in perishing condition, show:
II. Who they are that heal their wounds slightly. 1. They who rely on the uncovenanted mercy of God, fatally deceive their souls by expecting mercy contrary to Gospel. 2. They who take refuge in a round of duties; no attainments can stand in the place of Christ (Php_3:9). 3. They who rest in a faith that is unproductive of good works; but the faith that apprehends Christ will “work by love,” and “purify the heart,” and “overcome the world.”
III. How we may have them healed effectually.
1. The Lord Jesus has provided a remedy for sin (Isa_53:5). 2. That remedy applied by faith shall be effectual for all who trust in it (Isa_1:18).
Address: i. Those who feel not their need of healing. Christianity is a remedy, and presupposes a deep malady, which nothing finite can heal. ii. Those who, after having derived some benefits from Christ, have relapsed into sin. If continue thus, “last end worse than first” (Jer_3:12). iii. Those who are enjoying health in their souls. A man under power of sin feels spiritual duties irksome; but he whose “soul prospers, and is in health,” finds the ways of God full of delight.—Simeon.
Theme: EVILS OF FALSE SECURITY.
Though people live thoughtlessly about their souls, they generally satisfy themselves with some maxim of security: on the strength of this they hush within them every alarm of conscience. A large class of such slender and sentimental religionists, who profess reverence, maintain outward decencies, are visited with occasional tender thoughts of its solemnities, would be shocked at infidel opinion, and have their minds comfortably made up. Yet in their tranquillity there is not a single ingredient of the Gospel, “joy and peace in believing.”
This deceitful complacency needs salutary alarm. How is it persons reach this state of easy confidence?
1. There is a disposition to acknowledge, in a general way, that they are sinners, though also to palliate the enormity of sin, and to gloss it over with the gentle epithet of an infirmity.
2. Then to make all right, and secure, and comfortable, the sentiment is cherished that God is a merciful God, and will overlook our infirmities.
A slight hurt needs but a slight remedy; being but gently alarmed, a gentle application avails to pacify.
I. This mercy, so slenderly spoken of and vaguely trusted in, is not the mercy which has been made the subject of an actual offer from God to man. He has stepped forth to relieve us from the debt of sin; but He has taken His own way of it (Joh_3:36).
II. The evils of such a false confidence.
1. It casts an aspersion on the character of God. Those who find their way to comfort without any reference to Christ, ignore God’s truth or His righteousness; His threatenings, purposes, the everlasting distinction between obedience and sin, &c., become a meaningless parade.
2. It is hostile to the cause of practical righteousness. Though a man confess to “infirmities,” he will smother all apprehensions, and regale his fancy with the smile of an indulgent God. It tends to obliterate all restraints, on the specious plea of all-availing mercy, and leaves every man to sin just as much as he likes. Thus “peace, where there is no peace,” spreads its deadly poison over the face of society, and a sentiment of deep and fatal tranquillity concerning salvation and God’s demands on the soul takes up its firm residence in a world which sends up a cry of rebellion against Him. This is a sore evil.—Chalmers.
Jer_6:15. Theme: SHAMELESSNESS IN SIN THE CERTAIN FORERUNNER OF DESTRUCTION.
He who has thus sinned himself past feeling, may be justly supposed to have sinned himself past grace.
i. Extraordinary guilt. “They had committed abomination.”
ii. Their deportment under their guilt. “They were not at all ashamed, neither could they blush.”
iii. God’s high resentment of their monstrous shamelessness, implied in the vehement interrogation, “Were they ashamed?”
iv. The judgment consequent thereupon. “Therefore shall they fall,” &c.
I. Show what shame is, and its influence upon men’s manners.
II. By what ways men come to cast off shame, and grow impudent in sin. 1. By the commission of great sins. 2. Custom in sinning. 3. Criminal example of great persons. 4. General and common practice. 5. To have been once greatly and irrecoverably ashamed.
III. The several degrees of shamelessness in sin. 1. Showing respect to sinful persons. 2. Defending sin. 3. Glorying in it.
IV. Why it brings down judgment and destruction upon the sinner. 1. Because shamelessness in sin presupposes a long course of sin. 2. Because of its destructive influence upon the government of the world.
V. What those judgments are by which it procures the sinner’s destruction. Scripture supplies instances of judgment on shameless sinners. 1. A sudden and disastrous death: e.g., Zimri, slain by sword of Phinehas. 2. War and desolation: e.g., Benjamites (Jdg_19:20). 3. Captivity: e.g., Judah, whom the prophet here denounces.
Where there is no place for shame, there can be “no place for repentance.” Shamelessness means impenitence, and impenitence, destruction.—R. South, D.D.
Jer_6:16. Theme: THE OLD PATHS.
I. The denomination: “Old paths,” i.e., way of obedience, worship, piety. “Old,” because: 1. Ordained from eternity. 2. Herein all the saints have walked. 3. Tried, and found pleasant and profitable.
II. The description: “Good way.” A path may be “old,” yet not “good;” this is both. When may a path be called “good”? 1. When safe. 2. Direct. 3. Frequented. 4. Pleasant. 5. Firm and passable.
III. The directions: “Stand, see, ask, walk.” None can find this path at random, none walk in it ignorant of where they are. They who seek this path should be: 1. Cautious in their observations. 2. Earnest in their inquiries. 3. Prompt in entering thereon.
IV. The destination: “Ye shall find rest to your souls.” 1. In the journey many blessings of rest will be enjoyed, as contentment, satisfaction, cheerfulness, security. 2. Afterwards there will be fulness of rest: the path leads to eternal repose, happiness, glory.
It is the path of faith; they who tread it first journey to the cross; then, leaning on arm of the Beloved, travel to home of saints. Christ beckons to all who inquire, and says, “I am the Way.”—“Sermon Framework.”
Theme: THE GOOD OLD WAY.
Whatever bears stamp of antiquity upon it finds favourable reception; innovations are distrusted. Inquire:
I. What is that old and good way? Not holiness alone, but, 1. A penitential affiance in God, through Christ’s mediation (Joh_14:6). 2. A cheerful obedience to Him: “Take my yoke,” &c. (Mat_11:29). Both of these bear mark of antiquity, from “righteous Abel” downwards. And they must be good, for (a.) Appointed by God Himself. (b.) Approved by all His saints. (c.) Tend to the perfecting of our nature; and (d.) To the adornment of our religion.
II. What is our duty respecting it? It becomes us, 1. To inquire after it; not presume we are right, but “stand and see;” ask those whom God has appointed as guides, search sacred oracles, implore teaching of Holy Spirit. 2. To walk in it. Knowledge useless without practice. Come into it, renouncing every other: continue in it.
III. Encouragement given to us. They who walk herein shall find: 1. Rest in their way (Rom_5:1-2). “The work of righteousness is peace,” &c. 2. Rest in their end. “Rest remaining to the people of God.”—Hannum.
I. The way. This cannot be the way of the wicked (Psa_36:4). It is the way of scriptural piety; the course of faith and love. Called “a way,” because leads to enjoyment of eternal life (Mat_7:4); is the certain way to it (Rom_2:7), and the only way (Heb_12:14).
1. Called the old way. Moses was actuated by faith (Heb_11:24-27); and taught the way of love (Deu_6:4-5). Old as the days of Noah (Heb_11:7) and Enoch (Gen_5:24). Certainly for us as old as Christianity (Joh_14:1; Joh_15:12).
2. Called the good way; for those walking in it are good (Jas_3:17); and do good—to their families (Deu_5:29), their country (Pro_14:34), and to the world (Mat_5:13-14). And the way itself is good; in its origin (Psa_143:10), and its tendency (Pro_19:23).
II. God’s command.
1. “Stand ye in the ways and see.” (1.) Some facts are here assumed: that though but one good way, there are many evil ways; that all men are walking in evil ways (Isa_53:6); that we are naturally ignorant of the good old way (Jer_10:23); yet we are capable of discovering and walking in it. (2.) Some duties are here enjoined: make an immediate pause for purposes of examination; “stand” (Hag_1:5); seriously examine in what way you are walking; “see” (2Co_13:5); observe well the tendency of evil ways (Rom_6:21).
2. “Ask for the old paths, where is the good way.” Inquire by searching Scriptures (Joh_5:39); asking direction of God (Jas_1:5); associating with the pious (Pro_13:20).
3. “And walk therein.” (1.) Get into it: not remain out of it, by delay (Job_22:21; Job_36:18); not stop short of it, by resting in deficient attainment, merely talking of, thinking about, or desiring it (Mat_11:29; Joh_14:6). (2.) Keep in it: by resisting temptation (1Pe_5:8-9; Luk_21:36), by improving in piety (2Co_7:1).
III. The promise. “Rest for your souls.”
1. The blessing promised. (1.) In this world: from anguish of guilt (Isa_12:5); from oppression of Satan (Mat_11:28); from torturing fears (Psa_34:4); from inward defilement (Joh_15:2; 1Co_1:9). (2.) Glorious rest in heaven: from all temptation (Job_3:17), suffering (Rev_21:4), danger (Mat_6:20). Rest for your souls; the consciousness of enjoyment in this life (Rom_8:1-2), and after death (Rev_7:14; Rev_7:17). “Rest” such as souls require: eternal (Psa_16:11).
2. Its certainty. “Ye shall find.” Seek it as God requires you, and it is certain. (1.) From His all-sufficiency (Gen_14:22); His kindness (Isa_45:19); His truth (1Th_5:24).
Application: Falsehood of some objections to a course of piety—
1. “That this strict religion is a new way.” Nay; sin is Satan’s novelty. 2. “That it is an injurious way; unfavourable to the interests of men.” Rather, the good way, most beneficial (1Ti_4:8). 3. “That it is a melancholy way.” No; peace through life (Luk_1:78-79), peace in death (Psa_37:37), and rest for ever (Rev_14:13).—“Sketches of Four Hundred Sermons.”
Theme: RESOLUTE SPIRITUAL INACTION. “Walk therein; but they said, We will not walk therein.”
It is more than an invitation from God; an imperative demand.
I. The summons to spiritual exertion. Ruin may ensue from mere sloth: “neglect of salvation.” Need not be active resistance, only inactive indifference. “Therefore he saith, Awake, thou that sleepest, arise from the dead,” &c. We are called to exertion—
1. To discover the right. 2. To gain the good. 3. To find the sacred rest.
Indolence is disastrous in itself and issues, offensive to God, and prohibited alike by the Gospel of Christ and the cravings of our soul.
II. The necessity of personal effort. Never yet did a soul glide passively and insensibly into salvation, “from death unto life.” 1. An erroneous and wandering life is one of activity. “We have turned every one to his own way.” 2. Our spiritual return demands both our volition and endeavour: repentance and reformation must be done by us, cannot be done for us. 3. No force from without ourselves will set us right. God commands, persuades, and calls; Christ invites and pleads; the Spirit strives; but no power forces. We must “walk.” Active, earnest concurrence.
III. The defiance of godless inaction. “We will not walk!” 1. No disposition to leave the evil: prefer wrong ways. 2. No effort to find the good way: “Men love darkness rather than light;” “Ye will not come unto Me that ye might have life.” 3. No appreciation of the offered rest: enjoy rioting and pleasures of sin. 4. No apprehension of the awful issues: eternal unrest of soul. “No peace to wicked,” “tribulation and anguish,” &c. (Rom_2:9). “It is high time to awake out of sleep.” “Strive to enter in at the straight gate.” “Let us labour therefore to enter into that rest” (Heb_4:11). (See Addenda to chap. Jer_6:16. “Rest for your souls.”)
Jer_6:17. Theme: RECKLESS INATTENTION TO WARNING.
“Watchmen,” used of sentinels (1Sa_14:16), but metaphorically of prophets (Isa_52:8; Eze_3:17; Hab_2:1). “Sound of trumpet” was the signal for flight (see Jer_6:1; cf. Amo_3:6).
I. Approaching calamity (Jer_6:19).
1. Merited. 2. Devastating. 3. Long-delayed. 4. Unrecognised. 5. Imminent. Compare the nearing invasion by Babylonish foes to the subtle yet terrible spiritual disasters approaching the sinner.
II. Reiterated forewarnings. Not one watchman, but many, through the successive years of Judah’s (and our) decline. 1. God’s reluctance. 2. Man’s opportunities. 3. None left unwarned. 4. All called to escape.
III. Rousing alarms. “Sound of trumpet.” The case is too urgent for gentle means, the peril too appalling! 1. Clearly heard by all. 2. Easy to understand. 3. Startling calls from God. 4. Offers of propitious interval. Escape possible, if men will but listen and hide.
IV. Deliberate inattention. “We will not hearken. 1. Incredulity: “Surely a false alarm.” 2. Insensibility: “We have nothing to fear; deserve no judgments.” 3. Wilful delusion: “Have no desire or intention to be disturbed in our sins.” 4. Ruinous infatuation: meanwhile the northern foe speeds towards his unsuspecting prey (Jer_6:22). So likewise do death and doom hasten to the Christless: and “how shall ye escape if ye neglect so great salvation?”
Jer_6:18. Comments.
“Hear, ye nations.” As the Jewish Church refuses to hear God’s voice speaking by the prophets, He now summons the Gentiles to witness its condemnation.—Speaker’s Com.
“And know, O congregation,” i.e., the few godly souls in the midst of apostate Judah forming the “congregation of My people;” or else the statesmen and counsellors of surrounding nations, who are called to observe in Judah’s overthrow that “verily there is a God that judgeth in the earth.”
“What is among them,” i.e., what deeds are committed by Judah, and what punishments (righteous and inevitable) are to be inflicted upon them.
Jer_6:18-21. Theme: THE RIGHTEOUS JUDGMENTS OF GOD.
i. They do not shun publicity, but rather appeal to the moral sense of the whole world. ii. They bring upon men their merited recompense. iii. They can be averted, not by outward worship, but by honest submission to God’s Word (Jer_6:19-20).—Lange.
Jer_6:19. Comments.
“Hear, O earth.” A decree so solemnly proclaimed can be of no light importance; and, therefore, the Fathers, not without reason, understood it of the rejection of the Jews from being the Church—Speaker’s Com.
God appeals to the whole world as to the equity of His proceedings. Observe what is doing among those of Judah and Jerusalem; you hear of the desolations brought upon them; the earth rings with it, trembles under it; you all wonder that I should “bring evil upon this people” that are in covenant with Me, profess relation to Me, have worshipped Me, and been highly favoured by Me. “Know,” then:
i. That it is the natural product of their devices. The “evil” is “the fruit of their thoughts.” They thought to strengthen themselves by alliance with foreigners, and by these forbiden alliances shall they be overthrown.
ii. That it is the just punishment of their disobedience and rebellion: “because they have not hearkened,” &c. They would never have been ruined thus by the judgments of God’s hand if they had not refused to be ruled by the judgments of His mouth.—M. Henry.
Jer_6:20. Theme: SUBSTITUTES FOR PIETY REPUDIATED.
The text reads literally, “To what purpose is this to me that incense cometh from Sheba,” &c. God wanted what was nearer home, their faithful allegiance and their heart’s love; and what was of greater value, “truth in the inward parts.”
Note that God repudiated this ritual homage at a time when Josiah was engaged on temple restoration; thus emphatically refusing the most elaborate and devoutly arranged ceremonialism as a substitute for personal holiness and practical piety.
I. The resources of religious insincerity. “Incense from Sheba; sweet cane from a far country.”
1. Costly substitutes. 2. Foreign importations. 3. Fragrant offerings. So the modern innovations in Christian sanctuaries: ritualism is costly, foreign in its origin, and not a little fragrance mingles with its sensational services. So the theological vagaries of our age, theories which cost the sacrifice of precious truths, foreign speculations which intrude upon the simple Word of God, fragrant to many who have lost all enjoyment of the “things of Christ.” Men take great trouble to substitute the true.
II. The performance of superficial worship.
1. The outward forms of religion may be continued where inward homage has perished; “burnt-offerings and sacrifices.” 2. Externals are frequently multiplied as an extenuation of conscious inward defalcations. 3. Outward homage it proper and pleasing to God as an expression of heart allegiance: “show faith by works.” 4. Mere external piety it a solemn mockery and a hollow pretence: their altar offerings and personal sacrifices were both a “lie unto God.”
III. The rejection of heartless piety. “Not acceptable, nor sweet unto Me.” Sacrifice and incense were asked by God as suggestive of repentance, and an incentive to their faith in a Mediator; but they became an abomination and outrage when used to cover and excuse sin. 1. “Acceptable” offerings necessitate truth in the offerer. “To obey is better than sacrifice.” 2. Sacrifices are only “sweet” as they express the heart’s true love of God. “The sacrifices of God are a broken spirit,” &c. He prizes the oblations of contrition, affection, and faith; these are “in the sight of God of great price.” Let all our sacrifices bear to God “the sweet savour of Christ,” being offered in dependence on His merits and mediation; for “with such sacrifices God is well pleased.”
Jer_6:21. Comments.
“Stumbling-blocks.” The Babylonian invaders (so Keil, Hend.), who would be instruments of Judah’s utter overthrow, eventuating in indiscriminate ruin. But another meaning may be given: The Jews having established themselves in courses of insincerity towards God, would sink into such general habits of insincerity among themselves (for the step is natural from falsity with God to falsity one with another), as to lead to utter social hypocrisy, anarchy, recrimination, antagonism, ruin. Every tie of family and friendship severed by the prevailing deceitfulness which wrecked all honour and alienated all affection. This is indeed but the fulfilment of a natural and moral law; the ultimate overthrow of deceivers, taken in their own nets; Haman hanged on the gallows he made for Mordecai.
“I will lay stumbling-blocks;” for it is God’s punitive law which works this infliction on the sinner of his own sin. “With what measure ye mete, it shall be measured to you again.”
Jer_6:22-26. See Homily on section, supra.
1. How furious the foe (Jer_6:22-23). 2. How terrifying their attitude (Jer_6:23). “Set in array,” &c. 3. How indefensible and weak the assailed. “Against thee, O daughter of Zion.” “Hide me, O my Saviour, hide!” 4. How paralysed with apprehension (Jer_6:24). 5. How encompassed by the merciless adversary (Jer_6:25). To “flee” (Jer_6:1) is now impossible. What a literal foreshadowing and exposition is here of events at the “day of the Lord”! (comp. 1Th_5:2-3). “Then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape.”
Jer_6:26. Theme: A WOFUL SPECTACLE OF RUIN.
On the coming disasters the prophet’s eye now gazed; he foresaw it in all its vivid details, and from his pallid lips rose a wail of consternation, a cry of anguish over Zion.
I. A sight for patriotic anguish. “O daughter of my people!” He loved his nation, felt her woes, pitied her very weakness, lamented the dreadful spoliation at hand; yet could not interpose or save. How distressing this helpless pity! A father watches his dearest daughter agonise and die; but can do nothing—only writhe and weep. A patriot sees his nation wounded, wronged; yet is powerless to rescue or avenge. A pastor beholds the tender ones of his flock fall a prey to the despoiler; cannot deliver, only deplore. But Jesus saw humanity perishing; with infinite pity He sorrowed, and with infinite power He saved.
II. Judah abandoned to misery. “Gird with sackcloth, and wallow in ashes.” Yet this was not repentant anguish; for she still loved the sins which wrought her woe. Nor was it remedial anguish; for now rescue and redemption were for ever gone; her day of hope had passed. “The spoiler is come!” 1. It was permanent abandonment to misery. “Gird thee with sackcloth;” not merely clothe thee with it as if for a day only, but fasten it to thee as thine unchangeable attire; for the woe will not be transient.
2. It was extreme abandonment. “Wallow thyself in ashes.” To cast ashes upon the head showed deep grief; to sit down in ashes, yet deeper distress; but to “wallow” in them expresses unbearable anguish and intense self-abhorrence. Oh, how dreadful this condition for the tender and “delicate daughter of Zion”! (Jer_6:2); how fearful the degradation and misery with which a sinful career closes!
III. The woful grief of despair. “Make thee mourning, as for an only son; most bitter lamentation.” Lit. “a lamentation of bitternesses” (plural): suggesting the many and aggravated occasions for her grief. 1. For her wilful career of rebellion against her patient God. 2. For the depths and intensity of her iniquities. 3. For the repudiation of her many opportunities of escape. 4. For the shameful and excruciating ruin into which she has fallen. 5. For the utter loss of all her honour and happiness. 6. For the dishonours which her conduct and ruin cast upon Jehovah’s name. 7. For the most bitter thought that hope and redemption were finally and irretrievably forfeited. “Oh, that thou hadst known, even thou, in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes” (Luk_19:41-44).
IV. Merciless spoliation of the foe. “The spoiler shall suddenly come upon thee.” Contrast Zion—“the perfection of beauty” before Nebuchadnezzar laid hand upon her; and the wild waste—blackened with fire, temple and walls demolished, and all her people carried away—to which she was reduced. How rightly called “the spoiler”! Contrast man—“in image of God,” redeemed by Jesus, visited by the Holy Spirit; with what he becomes when “earthly, sensual, devilish;” and when the soul is finally surrendered to the arch-spoiler’s ruin.
Is there no hope? None was left for Judah; but for us it is written, “God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ!”
Jer_6:27. Comments.
“I have set thee for a tower;” rather for a prover or refiner of metals. (Comp. Jer_9:7.) “I will melt them and try them” (same verb). The prophet was set by God to be a touchstone to try the people, and prove what manner of spirit they were of. If they received his word, they were sterling ore; if not, they were reprobate silver, mere dross. In a larger sense, the Written Word, and also the Incarnate Word, are set for the trial of the world, “that the thoughts of many hearts may be revealed.”—Wordsworth.
“The power dwells in Christ’s word generally to compel men to separation and decision; for no one can remain neutral towards Him long. He makes manifest the real condition of the heart.”—Naeg.
Jer_6:28. This gives the issue of the testing; the moral character of the people is hopelessly, irremediably bad; Jeremiah’s ministry had made that evident; they were like brass and iron, base and obdurate.
Jer_6:29. “Bellows,” the prophets: “are burned,” consumed, worn out by continual blowing. Prophecy has exhausted all its fervour upon Judah. Jeremiah’s heart, consumed by the intensity and heat of divine inspiration, can labour no longer.
“As the bellows of the refiner are burnt in the midst of the fire, so the voice of the prophet is silenced which said, Turn ye to My law! And as the lead which melts in the fire, so the words of the prophets who prophesy to them are made of none effect, and the people are not profited by the teaching of their preacher, and do not repent of their sins.”—Targum.
“The lead is consumed of the fire.” Anciently, instead of quicksilver, lead was used for the liquefaction of silver, so as to separate the base ingredients from the precious metal. “When goldsmiths wish to purify the silver, they add lead to it. When preachers would try their hearers, they must apply the law. The fire is God’s Word (Jer_23:29); the bellows, the Holy Spirit in the mouth of the teacher; the metal, the hearers.”—Cramer.
“The wicked are not plucked away.” “The bad are not separated,” i.e., the base ingredients, the bad principles and habits which prevail so much, and adhere so closely, that all the endeavours and pains of the refiner prove ineffectual, so that nothing remains but to throw them aside as a metal disallowed and cried down (Jer_6:30) by authority, as counterfeiting silver, but not capable of being brought to the sterling standard.—Dr. Blayney. (See Addenda to chap. Jer_6:27-30.)
i. God’s dealings and messages are designed to separate sinners from their sins. ii. He uses all means to qualify sinners for salvation ere He consigns them to destruction. iii. God proclaims them “reprobate” and “castaway” upon whom the energies of His grace are spent in vain.
Jer_6:29. Theme: THE BELLOWS BURNED.
Prophets spoke in parables to excite attention, to illuminate a doctrine, to fix truth on the memory. “The bellows are burned.” Words apply:
I. To the prophet himself. He complains that he spake with such pathos, energy, force of heart, that he exhausted himself without being able to melt the people’s hearts; so hard was the ore that the bellows were burned before the metal was melted; the prophet was exhausted before the people were impressed. So also with Noah, Isaiah, John the Baptist, Jesus Himself, though “never man spake like that Man.” Nor since, by apostles, confessors, zeal-consuming preachers has the iron-hearted world become melted; but they themselves have suffered and perished amid their work. “Bellows burned.”
1. It is the preacher’s business to continue labouring till he is worn out. 2. The Gospel he preaches is the infallible test between the precious and the vile.
II. To the afflictions which God sends upon ungodly men. Sent to see if they will melt in the furnace or not. But where there is no grace in affliction the afflictions are sooner exhausted than the sinner’s heart is made to melt under the heat caused thereby—e.g., Pharaoh, not softened by all the plagues. Ahaz, “when he was afflicted, he sinned yet more and more.” Jerusalem, often chastised, yet incorrigible. Sinners, upon whom God’s judgments exert no melting power.
III. To the chastisements which God sends upon His own people. The Great Refiner will have His gold pure, and will utterly remove our tin. There are unloving children, who will even rebel till they draw down blows upon themselves. Do not let it be said that the bellows are used till they are worn out before our afflictions melt us to repentance and cause us to let go our sins.
IV. The time is coming when the excitement of ungodly men will fail them. Many activities are kept up by outward energies inciting men. 1. Excitement in pursuit of wealth. Yet how little will the joys of wealth stimulate you in your last moments! 2. Excitement in pursuing fame. Alas! men burn away their lives for the approbation of fellow-creatures; and these fires will die down into darkness. 3. Living for pleasure; but satiety follows, and the flame of joy goes out. 4. Hypocrisy is with some their “bellows;” but this feigned zeal and pretended piety will end in black despair.
V. To those excitements which keep alive the Christian’s zeal. In certain Churches we have seen great blazings of enthusiasm, misnamed “revivals,” mere agitations. Genuine revivals I love; but these spurious things are fanaticism. Why was it the fire soon went out? The man who blew the bellows left the scene of excitement, and darkness ensued. Our earnestness is worthless which depends on such special ministrations. Is the fire in our soul burning less vehemently than in years past? Our obligations to live for Christ are the same; our Master’s claims on our love are as strong; the objects for which we served God in the past are as important. Should we grow less heavenly the nearer we come to the New Jerusalem? Of the true excitements of a Christian’s zeal it can never be said “the bellows are burned;” but if zeal is flagging, some other motive than a heavenly must have acted at the first. “Examine yourselves whether ye be in the faith;” if not, no wonder your piety declines.
“Let every flying hour confess
We bring Thy Gospel fresh renown;
And when our lives and labours cease
May we possess the promised crown.”
—C. H. Spurgeon.
NOTICEABLE TOPICS IN CHAPTER 6
Topic: DIFFICULTIES OF OLD AGE WITHOUT RELIGION. Text: “Woe unto us! for the day goeth away; for the shadows of the evening are stretched out” (Jer_6:4).
A painful subject, but one to which it is necessary to call the attention of procrastinating man: the difficulties and sorrows of old age without a vital union with Christ and the comforts of His love.
I. That period of life during which the Saviour grants to men the privileges of the Gospel is known under the appellation of a day of grace; a day in which He waits for the sinner’s repentance, and is peculiarly ready to aid his efforts.
The great object to attain during continuance of this “day” is reconciliation to God. They who “seek Him early” are promised they “shall find Him.” If man be wise in the morning of that day of privilege, the way of return to God is filled with encouragement. In old age this reconciliation is rendered painful and embarrassing by this difficulty, “The day goeth away.” Period of grace almost come to a close. The aged sinner must necessarily reflect on long duration of mercy passed unimproved. Every privilege of the Gospel brought individual responsibility; render account therefore to holy God.
“Day goeth away:” it has been enjoyed in the fulness of its privileges; but since unimproved, tended only to increase the guilt and danger of the soul. For fifty years the Redeemer has called you, angels of mercy have watched for conversion, Divine Providence crowned your way with loving-kindness and tender mercy. How hard and difficult now to arouse your soul; or, if aroused, how difficult to combat your fears of being too late, of hope being lost through long delay!
II. Second difficulty to prevent the return of the aged sinner to Christ is, the short period of grace now left to him. “The shadows of evening are stretched out.”
Many wasted years gone; very few now remain for the soul’s salvation. As life passes away, the work to be done increases, yet time is diminished. Death now stands at the door. Aged sinner is tempted to despair of escaping the ruin so close upon him. Satan uses this difficulty which his own heart presents, and allures him to quiet himself under the load of his sins: there is now no opportunity for any slow work of grace.
III. Third difficulty in the way of aged sinners arises from the increased hardness of their hearts.
When young, conviction agitated their minds: solemn proclamation of Divine truth awoke attention; their eyes could weep under gospel preaching; affections could be attracted by hopes and promises; often felt excited towards a life of holiness and peace. Now, no such feelings. Unmoved. This hardness of heart, the necessary accompaniment of age, and of a long continuance in an unconverted state, forms a serious difficulty to returning to God.
IV. Fourth difficulty, as hedging up the aged sinner’s return, is the pride of character which attends the advanced periods of life.
Heart may be moved, conscience awakened, desire roused to lay down burden and find peace; but an assumed dignity and coldness of manner, are drawn over a broken and bleeding spirit, because the acknowledgment would be humiliating to the age and station of the individual. Yet soul must humble himself, if find rest. Age furnishes no exception; rather requires deeper abasement. This acknowledgment of sin and misery, to children, domestics, and friends—confession that all these years he has been wrong, is painful and repulsive.
Your time is short, difficulties are many. Yet “nothing impossible with God.” Immediately turn to Christ. Flee for refuge!—Rev. Stephen H. Tyng, Philadelphia.
Topic: THE GOOD WAY. Children’s Sermon. Text: “Ask for the good way” (Jer_6:16).
A dream of children who went through gate, regardless of placard warning of danger, because bright and smiling flowers grew among the tall grass. Went on picking them; merry voices rang with glee; unconsciously went further into the tangled wood, lost all knowledge of way out, and terrified to find among the thick grass loathsome and poisonous snakes; hurrying from them they slipped down over hidden rocks into deep stagnant water, and lost. “Turn ye from evil ways, for why will ye die?” (See Isa_30:31.) Keep in “the old paths,” where taught to tread, though others invite.
I. Wrong ways are not so happy as they promise to be.
We do not deny that ways look inviting and “seem right,” even promise to prove “good,” but are evil and “end in death.” “Pleasures of sin,” although “wages of sin is death.” Very inviting, or not so many go. Excursion train dashed off gaily; but line insecure, and dreadful disaster ensued: would so many have gone had they known the way was dangerous? If you leave “old paths” because you think new ways not disastrous and more enjoyable.
1. Inviting ways do not always prove “good.” Do not judge that to be best which looks most attractive. Flowers not sweetest which are gayest. Nor fruit. You find out the delusion by trying them. Yes; you say, “We should like to try for ourselves the different ways, even those forbidden!” Rather prove for yourselves than take the word of others. But on a bottle at home is a label “Poison:” will you take the word of others, or try for yourselves? On rocks a lighthouse, warning ships of ruin: will any captain be so rash as try for himself, and steer ship to death? (Pro_14:12.) Scenes of amusement, self-indulgences, courses of irreligion, neglect of sanctuary and prayer: these invite you from “old paths;” but remember the degradation and misery of the prodigal son!
2. Your own way is not always happiest or best (Pro_13:15). We all like to have “our own way.” Many of us did for years, but heard Voice of Mercy call “Repent!” Remember that having their own way is just what the world of sinners is doing! (Isa_53:6.) As silly sheep. Will you do as the doomed world? Why, all home and Sabbath teaching is to warn you from that! (Comp. text with Jer_6:7.) By doing this you “grieve the Spirit,” set yourself against Christ, allow yourself to be led captive by devil, and court doom. In Pilgrim’s Progress, Christian got out of “Slough,” but, instead of going to “Wicket Gate,” turned aside and wandered into terrors and troubles. But “Evangelist” met him, and put him in right way again. Who is Evangelist? Read Bible; obey text; hear Jesus, “I am the Way!” “Follow Me!”
II. The good way is happier far than it looks.
False thought that Christian life means sadness, “all joy darkened.” Yet true that Jesus says, “Take up cross and come after Me.”
1. Why is not the Christian way all easy? Bird teaching young to fly, how distressed the young seem! She might have spared them. Would it have been kindest? No; better they should learn to soar, though not easy. So child learns to walk; youth to breast the stream; boy brave the ordeals and trials of school. Nobler men. Boy with every fancy gratified, no hardships or self-denials, becomes selfish, self-willed, ruined. Crosses are rugged blessings.
2. Though not so attractive as other paths, the Christian way is really best. Two heaps of coins: new bright copper, old dull gold: yet the gold, though smaller and duller, the best.
3. The Christian way brings rest to those who tread it. Walking through open country, became lost amid different paths; worried and wearied; at length right, and soon at “rest;” for knew it was the one right way, and led safe home. Not wait till home (heaven) before have “rest.” Peace within now (Pro_12:28).
Think how many have gone that “good way” to heaven! B.C. 612 Jeremiah called it “old.” Now nearly A.D. 1900. Yet millions tread therein (Mat_7:13-14). Take your place with the Christian followers. “Ways of pleasantness, and paths all peace.”
Topic: THE ANCIENT PATHS. Text: “Ask for the old paths” (Jer_6:16).
In Palestine paths are the only thoroughfares; through indolence or selfishness even these became obliterated; then men who went from tribe to tribe were obliged to thread their way through thickets and over rocks in the most inconvenient way. Transition is easy from an outward physical path to a moral meaning: roads men walk with their feet suggest the road men’s thoughts habitually walk in, the path in which their feelings are accustomed to move, the way in which their conduct naturally flows.
In this secondary sense use text to point out the necessity, in all who would go right, of keeping upon the old ways, the ascertained ways, which, in the experience of mankind, have been proved beneficial. We are not to hold on to anything as if it were the perfect form of thought, or the final form of principle; but we are to hold on to all those things which long and ripe experience had shown to be beneficial until something more beneficial can be put in their place.
I. Our boast of novelty, our glorying in our newness, as if we were in advance of everybody and everything else, is a fanciful mistake. Our thoughts, and all the channels of our thoughts, are the result of the thought and experience of thousands of years that are gone by. Political habits and customs, knowledge of right and equity—these have been gradually unfolded through ages past. Combinations are new, elements are old. We did not first dig up the precious gold, nor first unlock the secrets of philosophy. Yet we congratulate ourselves that we do not belong to the old, slowly-moving ages; are proud of our progressiveness, and it is fashionable to make it a matter of boasting.
II. The present time is noticeable for an extraordinary outbreak of activity along new lines of thought and belief. Historic researches, disclosures of truths of the past, scientific discoveries and prophecies, have set imagination on fire; and men feel as though old things were passing away, and all becoming new. The consequences are
(a.) Men are inclined to doubt generally the social and moral results of past experience, to repudiate long accepted social maxims and customs. (b.) General distrust is being thrown upon religious teachings: not positive unbelief, but uncertainty. And by shaking confidence in religion its real power is destroyed. Thus thousands are abandoning old paths—old thoughts, usages, customs, habits, convictions, virtues. Tendency developed in this direction in art and literature. Leading men in history and science are tending away from the old grounds of Christianity. This is a fact of profound importance, and should command the attention of those who believe Christianity to be of God.
III. Consider that there are certain great permanencies of thought, character, and custom, especially necessary in our time. Note: (a.) That moral and social progress can never be so rapid as physical developments. Men cannot be changed in their principles, feelings, and inner life in the same ratio as external changes go on. Progress is always fastest in the lowest stages. You can teach men to accomplish great physical results, as in steam, telegraphy, &c.; but if you go higher and teach them to be more just, merciful, and pure, the process is slower. There is no proportion between the rapidity with which we develop in physical things and the rapidity with which we develop in that part of our manhood which is highest and divinest. (b.) There is danger in giving up any belief or custom which has been entwined in our moral sense. Regard as sacred the first principles of truth. What would be thought of a man who considered it necessary to perfection in literature that he should despise the alphabet? It was as necessary to Isaac Newton when he was fifty as when he was five years of age. It goes on with a man all his life long. It is not safe to remove even the imperfect things of man’s earlier life until they are superseded by something higher. Better the Parsee should worship light than by astronomical proofs to destroy his delusions, and so leave him with no God. So with heathenism; with those who slavishly bow their souls to authority of the Church; with votaries of Romish error,—it is not safe to take away a man’s view because it is inaccurate, unless you give him a more accurate view. You thereby destroy his faith, however faulty, and thus have destroyed the life that was in him, and left him a desert. (c.) In the transition from a lower to a higher form of belief there is peril. Dangerous to pass from one religion espoused in youth, to another espoused in manhood. Many have sailed out of the harbour of Popery, and been wrecked ere they reached the harbour of Protestantism. Thousands have deserted the orthodoxy in which early taught, and never got into any other religion at all. Hence, we are not to think it our duty in a headlong way to change men’s belief simply because they are erroneous. As if changing from one mode of belief to another was going to change the conscience, reason, moral susceptibility, and character.
IV. The relinquishment of trust or of practice should always be from worse to better. If a man has a poor way of looking at religion, care less to convince him of his poverty than quietly to convince him of a better way. If you want a traveller to have a better road, make that better road, and then he will need no argument to persuade him to walk in it. If you are teaching that one intellectual system is better than another, and that one religious organisation, church, or creed, is better, prove it by presenting better fruit than the other, and men will need little argument beyond. The first proof that a man holds a better system of religion than his neighbour, should be in himself: the life will be the evidence. If a Church breeds meekness, fortitude, love, courage, disinterestedness; if it makes noble men—uncrowned but undoubted princes—then it is a Church, a living epistle which will convince men. What we want is not change, except for betterment.
V. All new truths, like new wines, must have a period of fermentation. Daring leaders in science—I believe them to be men who are throwing out ore which, when it is smelted and purified, is to be precious indeed. Germs of truth are in their moral teaching. But, shall men abandon old beliefs, and take these germs of truth that lie in the heavens like mere nebulous clouds?
(a.) All truths are at first on probation; must be scrutinised, persecuted, ransacked, vindicated. We are not wise if we follow these new lights before knowing what they are, their extent and practical application.
(b.) Guard against wild and unreasonable urgency in throwing off traditional faiths and truths, for those you can discover for yourselves. Accept what other men construct for you. This is a factor in civilisation. Yet when men come to questions of religious belief they deem it unmanly that others should think for them! We are so related, by the laws of God, one to another, that no man can think out everything for himself. Is it then wiser to plunge into the realm of nothingness or the unknown, to give up your belief at once when its validity is questioned? or is it not wiser to hold on to the faith of your father and mother till you can see something better still? It is wiser for man to abide by the truths and laws of God till better ones can be substituted.
VI. We do well to look cautiously at new truths and those who advocate them. There is a tendency to praise scientific men as though they were the only persons who applied themselves to find out facts. But remember scientific men are no better than other men; no more likely to be right in spirit, just as likely to be vain and arrogant. They are all human; are to be absolute authorities for nobody. There is a conceit, a dogmatism, a bigotry of science, as really as there is of religion. Application:
1. That all the tendencies which narrow the moral sense and enlarge the liberty of the passions are dangerous. 2. All tendencies which increase self-conceit are to be suspected and disowned. “Seest thou a man wise in his own conceit? There is more hope of a fool than of him.” 3. Those tendencies which extinguish in a man all spiritual elements, such as arise from faith in God, in our spirituality and immortality, must inevitably degrade our manhood. No heroism ever grows out of abnegation of these great truths. 4. All tendencies which take away your hope of and belief in another world, take away your motive for striving to reach a higher life. Without this hope men will have a weary pilgrimage in a world of unbelief.
Make better paths if you will, but abandon not the old: and least of all abandon that one which leads straight to Jerusalem. For along that way the ransomed of the Lord shall return with songs unto Zion.—H. Ward Beecher.
ADDENDA TO CHAPTER 6 ILLUSTRATIONS AND SUGGESTIVE EXTRACTS
Jer_6:1. “Set up a sign of fire.” Fire signs are used as a telegraph in some parts of the South Seas. A native at Tanna, in giving me the news one morning, said, “There will be a party over from the island of Anciteum to-day or to-morrow.” “How do you know?” “Because we saw a great bonfire rising there last night.” The natives of heathen islands are also in the habit of kindling fires as a smoke signal to attract the notice of a vessel which may be off their shore. Sometimes, when we are wondering whether there are any natives among the dense bush which we see from the ship, up goes a column of smoke and removes all doubt.”—Turner’s “Polynesia.”
Jer_6:4. “Woe unto us, for the day goeth away.”
Propitious opportunities lost. “Opportunities are the golden spots of time, like the pearl in the oyster-shell, of much more value than the shell that contains it. There is much time in a short opportunity.”—Flavel.
The proverb, “Take time by the forelock,” had its origin in the old pictures of Father Time, who appeared as bald-headed, excepting a lock of hair upon his forehead. Our fathers were accustomed to bury an hour-glass with the dead, as a symbol of time and opportunity utterly past away.—J. G. Pilkington.
Grotius, the laborious scholar, had for his motto, “Hora ruit.” Seneca taught that time was the only thing of which it is a virtue to be covetous.
“In the city of Basle, Switzerland, it was the custom to have all the clocks of the city an hour a-head of time, for the following reason: Once an enemy was moving upon the city, and their stratagem was to take the city at 12 o’clock; but the cathedral clock, by mistake, struck 1 instead of 12, and so the enemy thought that they were too late to carry out the stratagem, and gave up the assault, and the city was saved.”—Talmage.
Jer_6:6. “Hew ye down trees.” The importance of preserving fruit-bearing trees from destruction in sieges [cf. Deu_20:19-20] is evident, when we remember how much larger a proportion of man’s subsistence than in our climates is, in the East, derived from fruit-bearing trees. Among the Syro-Arabian nations, their destruction is regarded as a sacrilege. It is related that in one of his wars, Mohammed cut down the date-trees of the Ben Nadi (a tribe of Jews in Arabia); and, in order to justify this act to his own indignant followers, he had to produce a pretended revelation sanctioning the deed: “This revelation came down: What palm-trees ye cut down, or left standing on their roots, were so cut down or left by the will of God, that He might disgrace the evil-doers.” Plutarch says that similar regulations restrained the Egyptians from destroying fruit-trees. Other nations were less scrupulous, as among them the Assyrians (and, doubtless, the Babylonians also); for, in at least one instance, we have noticed a palm-tree being cut down outside a besieged city. Josephus expressly records the destruction of trees by the Romans. So completely has this prophecy been fulfilled, that the neighbourhood of Jerusalem has become entirely divested of trees in the course of the successive sieges to which the city has been exposed. When the Crusaders under Godfrey commenced their siege, no timber could be found for the construction of their engines.—Kitto.
Jer_6:7. Continuity of sin. “If you commit one sin, it is like the melting of the lower glacier upon the Alps, the others must follow in time. Set the coral insect at work, you cannot decree where it shall stay its work. It will not build its rock just as high as you please, it will not stay until an island be created.”—Spurgeon.
Jer_6:8. “Lest my soul depart from thee.”
God’s withdrawment from man. “Think of God sending a famine upon the soul, of minds pining and dying because Divine messages have been withdrawn! We know what the effect would be if God were to withdraw the dew, or to trouble the air with a plague, or to avert the beams of the sun; the garden would be a desert, the fruitful field a sandy plain, the wind a bearer of death, summer a stormy night, and life itself a cruel variation of death: so penetrating, so boundless is the influence of God in nature. Is it conceivable that the withdrawment of God’s influence would be less disastrous upon the spirit of man?”—Joseph Parker.
Jer_6:9. “Glean Israel as a vine.” “God has two kinds of vintage: one is in grace, when He plucks His glorious grapes, the fruit of good works, and says, ‘Destroy it not, for there is a blessing with it’ (Isa_65:8). But where He finds only poisonous berries (Isa_5:2), He employs other vintagers with iron gloves, and presses them out in His anger (Rev_14:20), till neither stem nor stalk is left.”—Cramer.
Jer_6:10. “God’s Word: no delight in it.” A wealthy gentleman invited his servants, on a festive occasion, into his house to receive presents. “What will you have?” said he, addressing the groom, “this Bible, or a twenty-dollar note?” “I would take the Bible, sir, but I cannot read; so I think the money will do me more good.” “And you?” he asked the gardener. “There is illness at home, sir, and I sadly want the money.” “You can read,” said the old man, turning to the cook, “will you have this Bible?” “I can read,” was her reply, “but I never have time to look into a book, and I need fresh garments most.” Last came the errand-boy. “My lad,” said his kind benefactor, “will you take these twenty dollars, for you surely want new clothes, or would you like the Bible?” “Thank you, sir, my mother has taught me that the law of the Lord is better than thousands of gold and silver, I will have the good book, if you please.” As the boy received the Bible and unclasped its covers, a bright gold piece rolled on the floor. Quickly turning its pages, he found them interleaved with bank notes, while his fellow-servants, discovering the mistake of their worldly covetousness, hastily departed in chagrin.—Dictionary of Illustrations.
Jer_6:11. “A classification of society.” “Children, young men,” &c. Five stages of human life are successively marked out. The children, with no higher object in life than a game of play in the streets (Zec_8:5). The youths, in what in modern phrase we should call their clubs, for such is the meaning of the word rendered “assembly,” whether they meet there for friendly converse (Psa_89:7), for merriment (Jer_15:17), or for that love of secret combination so natural at their age (Pro_15:22, cf. Psa_55:14). Next comes middle age, represented by the “husband with his wife.” Then the elder, the man who has grown-up children (here called “the aged”), but is strong and vigorous. Lastly, the man whose “days are full,” whose work is done, and who has but one thing left—to die.—Speaker’s Com.
Jer_6:13. “Every one given to covetousness.” As the dog in Æsop’s fable lost the real flesh for the shadow of it, so the covetous man casts away the true riches for the love of the shadowy.—Adams.
Jer_6:14. “Peace, where there is no peace.” It is a lamentable fact that, without any hireling shepherd to cry “Peace,” men will cry that for themselves. They need not the syren song to entice them to the rocks of presumption and rash confidence. There is a tendency in their own hearts to put sweet for bitter,—to think well of their evil estate and foster themselves in proud conceit. Let men alone, let no deluder seek to deceive them, bush for ever every false and tempting voice, they will themselves, impelled by their own pride, run to an evil conceit, and make themselves at ease, though God Himself is in arms against them. To be tormented on account of sin is the path to peace, and happy shall I be if I can hurl a firebrand into your hearts.—Spurgeon.
Jer_6:16. “Old path: good way.” The case assumed is that of a traveller, who, on his journey, finds himself at the opening of many ways, and knows not with any assurance which of them leads by the safest and most direct road to his resting-place. He seeks a most ancient city, the way to which men have traversed in all ages. That fresh footpath, through the flowery meadows—that bridle-path round by the marshes—this fresh cutting through the hills,—these will not do for him: he must ask for the old path. But there may be more old paths than one. The broad and pleasant way that leadeth to destruction is as old as the straight road that leadeth unto life, and far better frequented. It is, therefore, necessary to seek not only “the old path,” but the good way.” Although every old way may not be good, the good way is certainly old; if, therefore, the traveller finds and follows the way that is both old and good, he is safe—he shall without fail reach his home at last, and “find rest for his soul.”—Kitto.
Jer_6:16. “Rest for your souls.” St. Augustine, after having given himself to every form of pleasure and gratification which the world provided, was at length brought to repose in the faith, and began his “Confessions” with the words, “Thou, O Lord, hast created us for Thyself, and restless is our heart until it finds rest in Thee.” Dryden used to avow himself contented when sitting under the statue of Shakespeare; and Buffon, the naturalist, spoke of the happiness he felt when sitting at the feet of Sir Isaac Newton; but we know Him who invites us to sit at His feet, thus choosing, as Mary did, “the good part,” and says, “Learn of me, and ye shall find rest to your souls.”
Jer_6:27-30. The prophet, in the first figure, represents himself as a trier of metals, who first takes the rough ore in hand in order mineralogically to distinguish its constituent parts. In the second figure, the ore is exposed to fire, in order in that way to test its metallic value (Jer_6:29). In what follows, he makes use of a third figure: Israel is here definitely presented as silver ore; but in the smelting, it appears that the silver is so mingled with the stone that the production of clear, pure silver is impossible.—Naeg.
Jer_6:30. “Reprobate silver.” This, then, is the end: “The Lord hath rejected them.” The smelter is God’s prophet, the bellows the breath of inspiration; the flux, his earnestness in preaching. But in vain does the fervour of prophecy essay to melt the hearts of the people. They are so utterly corrupt that no particle even of pure metal can be found in them. All the refiner’s art is in vain. They have rejected all God’s gifts and motives for their repentance, and, therefore, Jehovah has rejected them as an alloy too utterly adulterate to repay the refiner’s toils.—Speaker’s Com.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain I. We have in this text excellent general advice.…
Jer 6:16
I. We have in this text excellent general advice. Jeremiah says, "Stand and see and ask." I take these words to be a call to thought and consideration. Now, to set men thinking is the great object which every teacher of religion should set before him. Serious thought is one of the first steps towards heaven.
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II. We have here a particular direction. "Ask for the old paths." The phrase meant the old paths of faith in which the fathers of Israel had walked for thirteen hundred years—the paths of Abraham, Isaac, and Jacob; the paths in which the rule of life was the Decalogue, and the rule of worship was that elaborate, typical, sacrificial system of which the essence was faith in a coming Redeemer. One chief medicine for the spiritual diseases of the nineteenth century is a bold and unhesitating inquiry for old paths, old doctrines, and the faith of the days that are past. Error, no doubt, is often very ancient; yet truth is always old. This age wants nothing new. What it wants is plain, distinct, unflinching teaching about the old paths. There has never been any spread of the Gospel, any conversion of nations or countries, any successful evangelistic work, except by the old-fashioned distinct doctrines of the early Christians and the Reformers.
III. Notice the precious promises with which our text concludes. "Walk in the old paths," saith the Lord, "and ye shall find rest to your souls." Rest for the labouring and heavy-laden is one of the chief promises which the Word of God offers to man, both in the Old Testament and the New. The rest that Christ gives in the "old paths" is no mere outward repose. It is rest of heart, rest of conscience, rest of mind, rest of affection, rest of will. Rest such as this the Lord Jesus gives to those who come to Him in the "old paths," by showing them His own finished work on the Cross, by clothing them in His own perfect righteousness, and washing them in His own precious blood. Faith, simple faith, is the one thing needful in order to possess Christ’s rest.
Bishop Ryle, Christian World Pulpit, vol. xxi., p. 200.
In what respect should we follow old times? Now here there is this obvious maxim: What God has given us from heaven cannot be improved; what man discovers for himself does admit of improvement; we follow old times, then, so far as God has spoken in them, but in those respects in which God has not spoken in them we are not bound to follow them.
I. The knowledge which God has not thought fit to reveal to us is (1) knowledge connected merely with this present world; (2) scientific knowledge.
II. The knowledge which God has given, and which does not admit of improvement by lapse of time, is religious knowledge. The inspired prophets of Israel are careful to prevent any kind of disrespect being shown to the memory of former times, on account of that increase of religious knowledge with which the later ages were favoured. As to the reverence enjoined and taught the Jews towards persons and times past, we may notice: (1) the commandment given them to honour and obey their parents and elders. (2) This duty was taught by such general injunctions (more or less express) as the text. (3) To bind them to the performance of this duty, the past was made the pledge of the future, hope was grounded upon memory; all prayer for favour sent them back to the old mercies of God. "The Lord hath been mindful of us; He will bless us"—this was the form of their humble expectation. (4) As Moses directed the eyes of his people towards the line of prophets which the Lord their God was to raise up from among them, ending in the Messiah, they in turn dutifully exalt Moses, whose system they were superseding. Our blessed Lord Himself sums up the whole subject, both the doctrine and the Jewish illustration of it, in His own authoritative words: "If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.
Plain Sermons by Contributors to "Tracts for the Times," vol. v., p. 157; see also J. H. Newman, Parochial and Plain Sermons, vol. vii., p. 243.
References: Jer 6:16.—Plain Sermons by Contributors to "Tracts for the Times," vol. x., pp. 307, 317; Spurgeon, My Sermon Notes: Ecclesiastes to Malachi, p. 273; G. Brooks, Outlines of Sermons’, p. 149; H. W. Beecher, Christian World Pulpit, vol. vii., p. 170. Jer 6:16, Jer 6:17.—Homiletic Magazine, vol. ix., p. 265. Jer 6:16-19.—W. Hay Aitken, Mission Sermons, vol. iii., p. 163. Jer 6:20.—Homiletic Magazine, vol. vii., p. 335. Jer 6:29.—Spurgeon, Sermons, vol. xv., No. 890. Jer 7:5-7.—Preacher’s Monthly, vol. viii., p. 58.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain 1-8. The hostile army approaches.
1-8. The hostile army approaches.
1. Benjamin] Jerusalem was within the territory assigned to this tribe. Tekoa] 11m. S. of Jerusalem, and in the line of flight for its inhabitants seeking to escape an enemy from the N. A sign of fire] a warning signal. Beth-hacoerem] probably a hill between Jerusalem and Tekoa, and thus suitable for a beacon station.
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2. RV 'The comely and delicate one, the daughter of Zion will I cut off,' a tenderly worded lament over the ill-fated city. Daughter] is used for the inhabitants collectively.
3. A figure of the devastating enemy. Flocks eating the herbage on every side are a figure to express dévastation.
4, 5. The invaders propose a determined and continuous attack.
4. Prepare] RM 'Heb. sanctify.' Entering on a war was accompanied by religious ceremonies: cp. Deu_20:2.
6. Hew ye down trees] to clear the approaches to the city. Cast a mount] earth was carried in baskets and poured in a heap until it was on a level with the walls: cp. this method of assault in 2Ki_19:32; Isa_29:3.
To be visited] with punishment.
7. Grief] RV 'sickness.'
9-21. Retribution awaiting the guilty people.
9. Into the baskets] RM 'upon the shoots.' As the grape-gatherer goes back over the tendrils, lest he should have missed any of the fruit, so the people shall be subject to sue-cessive gleanings at the hand of their conquerors, who are here addressed.
10. Uncircumcised] in the sense of 'imperfect': cp. Exo_6:12.
11. Abroad] RV 'in the street.'
14. They] the leaders, prophets, and priests.
The hurt] the sins and shortcomings. They are like physicians who for their own ease assure their patients that all is well.
16. God's appeal. 'A national calamity is at hand. As prudent men ye will desire to avoid it. Make enquiries what paths led your ancestors to prosperity. Were they those of idolatry or of true religion and purity?'
17. Watchmen] the prophets sounding the alarm. The trumpet] warning of approaching danger.
18. What is among them] i.e. what is the punishment impending over Judah.
20. Sheba] in the S. of Arabia. The general sense of the v. is, 'To obey is better than sacrifice' (1Sa_15:22). Cane] i.e. calamus, a sweet-scented reed, used in making the anointing oil.
21. Stumblingblocks, etc.] the enemy's invasion, which would, as it were, trip them up in their easy-going ways.
22-24. The approaching invader. These vv. are repeated with necessary changes in Jer_50:41-43 where Babylon is the object of the threat.
22. The sides of the earth] an expression for the far distance.
23. The Assyrian monuments show us rows of impaled victims hanging round the walls of besieged towns, also men collecting in heaps hands cut off from the vanquished enemy.
25. Fear is on every side] a favourite expression with Jeremiah (20:3mg, 10; Jer_46:5; Jer_49:29).
27-30. The nation incapable of reform. Jehovah reassures Jeremiah of his divine commission. The prophet appears under the figure of one testing metal by smelting. The result of the process is that no precious metal is found. All is dross.
27. A tower] RM 'trier,' or tester. A fortress] He shall have God's protection in his task.
28. They are brass and iron] They have none of the precious metal in them.
29. All the prophet's fervour is without effect. Nothing of value rewards the long assay. Are burned] RV 'blow fiercely.'
Plucked away] i.e. eliminated from the good.
30. Reprobate] RV 'refuse.'
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain 1. The call to the children of Benjamin (Jer…
CHAPTER 6
1. The call to the children of Benjamin (Jer 6:1-8)
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2. Corruption and the deserved judgment (Jer 6:9-26)
3. The prophet addressed (Jer 6:27-30)
Jer 6:1-8. The children of Benjamin are exhorted to flee for safety on account of the evil from the north. There were probably among the Benjamites God-fearing men. Those who heeded the call fled and escaped. It is a warning message which follows: “Be thou instructed, O Jerusalem, let my soul depart from thee; lest I make thee desolate, a land not inhabited.” But they heeded it not.
Jer 6:9-26. They did not hear because they had uncircumcised ears, neither had they delight in the Word of the Lord. How true this is today of the great mass of professing Christians! The Lord will now no longer restrain His fury; He will pour it out upon them. Covetousness, the love of money, as it is in our day, was the controlling passion. Prophet and priest dealt falsely; their one message, like the one message of the prophet and priest today, was peace, peace, when there was no peace. Then once more the judgment from the north is announced (Jer 6:18-26) .
Jer 6:27-30. In the final paragraph of this chapter the Lord speaks intimately to the prophet. He is encouraged and strengthened. He is set as a tower and as a fortress. What a position of honor! May we consider it as we are as His believing people surrounded by the flood of apostasy; that we, too, are called to be a tower and fortress.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain The Advice to Flee from Jerusalem
The Advice to Flee from Jerusalem
v. 1. O ye children of Benjamin, here addressed particularly because Jerusalem was situated on the border of their territory and because Jeremiah wanted to appeal especially to the members of his own tribe in the capital city, gather yourselves to flee out of the midst of Jerusalem, to escape the impending doom, and blow the trumpet in Tekoa, the birthplace of the prophet Amos, south of Jerusalem, the signal being intended to call the people together for flight, and set up a sign of fire, as a warning of approaching danger, in Beth-haccerem, another village south of Jerusalem, situated on a lofty hill; for evil appeareth out of the North, with the invading armies of the Chaldeans, and great destruction. Since the enemy was approaching from the North, the inhabitants of Jerusalem and the surrounding country would naturally flee toward the south. After this warning call the prophet describes the situation in Judah.
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v. 2. I have likened the daughter of Zion to a comely and delicate woman, literally, "The comely and delicate one! I destroy the daughter of Zion," laying waste the city and the entire country, as a rich and luxuriant meadow is laid waste by senseless cropping.
v. 3. The shepherds with their flocks shall come unto her, the hostile armies under their cruel generals; they shall pitch their tents against her round about; they shall feed every one in his place, ruthlessly pasturing and treading down the territory which he occupies. The invaders are now pictured as encouraging one another in the attack upon Jerusalem.
v. 4. Prepare ye war against her, literally, "sanctify war," the reference being to the solemn ceremonies with which a campaign of war was opened; arise and let us go up at noon, their zeal to attack being so great that even the unfavorable hour of noon could not detain them. Woe unto us! for the day goeth away, for the shadows of the evening are stretched out, and they fear that the approach of night will suspend their operations against Judah and Jerusalem. But even so they will not permit this fact to interfere with their assault, since they cry out:
v. 5. Arise and let us go by night, in spite of the night and all unfavorable circumstances, and let us destroy her palaces, all her lofty buildings including her fortifications.
v. 6. For thus hath the Lord of hosts said, either the prophet or the enemies inserting this statement in explanation of the assault made on Jerusalem, Hew ye down trees and cast a mount against Jerusalem, constructing breastworks for the siege. This is the city to be visited, where punishment is well applied; she is wholly oppression in the midst of her, literally, "she is altogether violence in her inside," wherefore she is altogether to be punished.
v. 7. As a fountain casteth out her waters, a well causing its water to flow in a steady and uninterrupted quantity, so she casteth out her wickedness, which springs forth in a steady stream; violence and spoil, injustice and plunder, is heard in her, because she was given to these forms of wickedness; before Me, namely, Jehovah, continually is grief and wounds, so that He is a witness of their acts of violence and is deeply offended by their wickedness.
v. 8. Be thou instructed, O Jerusalem, so the Lord addresses her in a tender appeal, lest My soul depart from thee, unwilling as His love is to take this step, lest I make thee desolate, a land not inhabited, this warning being repeated here once more, in order to cause her to return to her senses. An appeal of this kind may often be a means of preventing the misery and ruin of a sinful people.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 General Information:
General Information:
Yahweh is speaking.
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Find safety ... by leaving Jerusalem
Here "Find safety" represents doing what they can in order to be safe. AT: "Be safe .. by leaving Jerusalem" or "Leave Jerusalem ... so that you can be safe" (See: Idiom)
people of Benjamin
This is who Yahweh was speaking to.
Blow a trumpet in Tekoa
A trumpet is used as a warning that people will be attacked. AT: "Blow a trumpet in Tekoa to warn the people that they will be attacked" (See: Assumed Knowledge and Implicit Information)
Tekoa
This is the name of a town about 18 kilometers south of Jerusalem. The name means "a horn for blowing." (See: How to Translate Names)
Raise up over Beth Hakkerem a signal
Possible meanings are 1) the signal is smoke from a fire. AT: "Light a fire to send up smoke at Beth Hakkerem to warn people about the enemy coming" or 2) the signal is a flag. AT: "Raise up a flag over the town of Beth Hakkerem to warn people about the enemy coming"
Beth Hakkerem
the name of a town about 10 kilometers south of Jerusalem. The name means "the place of the vineyard."
wickedness is appearing from the north
Here "wickedness" represents disaster and the people who will cause it. AT: "enemies will come from the north and cause disaster to happen to you" or "enemies coming from the north will destroy you" (See: Metonymy)
a great crushing is coming
How the crushing will come can be stated clearly. AT: "Enemies will come and crush you" or "Enemies will come and destroy you" (See: Assumed Knowledge and Implicit Information)
The daughter of Zion, the beautiful and delicate woman
Zion is another name for Jerusalem. Yahweh speaks of Jerusalem as though it were a woman. He speaks of it as a daughter to show his love for Jerusalem. AT: "My dear Zion, which is like a beautiful and delicate woman" or "My dear Zion" (See: Personification)
The shepherds and their flocks will go to them
Kings were often spoken of as shepherds of their people. AT: "The kings and their soldiers will go to them" (See: Metaphor)
they will set up tents against her all around
The phrase "against her" means "in order to attack Zion." AT: "they will set up tents all around Zion in order to attack it" (See: Assumed Knowledge and Implicit Information)
each man will shepherd
God speaks of kings leading their armies to destroy the land, as if they were shepherds leading their sheep to eat grass. AT: "like a shepherd each king will lead his army" or "each king will lead his army" (See: Metonymy)
with his own hand
Here "hand" represents the portion of something someone his assigned to take in his hand. Here it refers to the portion of land the king is assigned to conquer. AT: "and conquer his portion of the land" (See: Metaphor)
translationWords
Benjamin
Jerusalem
trumpet
raise
evil
daughter of Zion
Zion
shepherd
flocks
tent
hand
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 6:1-9 The invasion from the north, probably by the…
6:1-9 The invasion from the north, probably by the Babylonians in 605 BC, was moving toward the kingdom of Judah. As the Lord’s messenger, Jeremiah had the duty of arousing the people so that they could find shelter.
6:1 Jeremiah’s parents lived in the tribal area of Benjamin, a narrow strip of land oriented east to west a few miles north of Jerusalem. Amos had lived in Tekoa, about twelve miles south of Jerusalem (Amos 1:1). • Beth-hakkerem was about three miles south of Jerusalem, overlooking Bethlehem.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.