Shouldn’t I punish them for these things?” says Yahweh. “Shouldn’t my soul be avenged on a nation such as this?
I will weep and wail for the mountains, and lament for the pastures of the wilderness, because they are burned up, so that no one passes through; Men can’t hear the voice of the livestock. Both the birds of the sky and the animals have fled. They are gone.
“I will make Jerusalem heaps, a dwelling place of jackals. I will make the cities of Judah a desolation, without inhabitant.”
Who is wise enough to understand this? Who is he to whom the mouth of Yahweh has spoken, that he may declare it? Why has the land perished and burned up like a wilderness, so that no one passes through?
Yahweh says, “Because they have forsaken my law which I set before them, and have not obeyed my voice or walked in my ways, but have walked after the stubbornness of their own heart and after the Baals, which their fathers taught them.” Therefore Yahweh of Armies, the God of Israel, says, “Behold, I will feed them, even this people, with wormwood and give them poisoned water to drink. I will scatter them also among the nations, whom neither they nor their fathers have known. I will send the sword after them, until I have consumed them.”
Yahweh of Armies says, “Consider, and call for the mourning women, that they may come. Send for the skillful women, that they may come.
Let them make haste and take up a wailing for us, that our eyes may run down with tears and our eyelids gush out with waters.
For a voice of wailing is heard out of Zion, ‘How we are ruined! We are greatly confounded because we have forsaken the land, because they have cast down our dwellings.’ ”
Yet hear Yahweh’s word, you women. Let your ear receive the word of his mouth. Teach your daughters wailing. Everyone teach her neighbor a lamentation.
For death has come up into our windows. It has entered into our palaces to cut off the children from outside, and the young men from the streets.
Speak, “Yahweh says, “ ‘The dead bodies of men will fall as dung on the open field, and as the handful after the harvester. No one will gather them.’ ”
Yahweh says, “Don’t let the wise man glory in his wisdom. Don’t let the mighty man glory in his might. Don’t let the rich man glory in his riches.
But let him who glories glory in this, that he has understanding, and knows me, that I am Yahweh who exercises loving kindness, justice, and righteousness in the earth, for I delight in these things,” says Yahweh.
“Behold, the days come,” says Yahweh, “that I will punish all those who are circumcised only in their flesh: Egypt, Judah, Edom, the children of Ammon, Moab, and all who have the corners of their hair cut off, who dwell in the wilderness, for all the nations are uncircumcised, and all the house of Israel are uncircumcised in heart.”
John Calvin 1540 · Public Domain On vv9–26 We have already met with this verse; it will…
We have already met with this verse; it will therefore be enough briefly to refer to what it contains. God shews here, that except he denied himself he must necessarily punish the Jews. How so? He takes it as granted that he is the judge of the world: he had said that the Jews were not only become wicked in one thing, but were so given up to all kinds of wickedness, that they wearied themselves; what then was to be done? God would not have acted in a manner worthy of himself, nor preserved consistency, had he not punished such men; for he must have changed his nature, had he not hated such a perverse nation. But he speaks after the manner of men when he mentions vengeance; for we know that no passions belong to God, as it has been often stated: but as he hates wickedness, so he is said to execute vengeance, when he appears as a judge and chastises those by whom he has been provoked to wrath.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv10, 12, 14, 15, 17, 19, 20, 21, 23, 24, 25 Signifying, that all the places about Jerusalem should be…
Signifying, that all the places about Jerusalem should be destroyed.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv9–26 Jer 9:9 Shall I not visit them for these…
Jer 9:9 Shall I not visit them for these [things]? saith the LORD: shall not my soul be avenged on such a nation as this?
Ver. 9. Shall I not visit them?] See on Jer 5:9.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv9–26 See Jer 5:9,29.
See Jer 5:9,29.
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 On vv12, 23 Two things the prophet designs, in these verses, with…
Two things the prophet designs, in these verses, with reference to the approaching destruction of Judah and Jerusalem: - 1. To convince people of the justice of God in it, that they had by sin brought it upon themselves and that therefore they had no reason to quarrel with God, who did them no wrong at all, but a great deal of reason to fall out with their sins, which did them all this mischief. 2. To affect people with the greatness of the desolation that was coming, and the miserable effects of it, that by a terrible prospect of it they might be awakened to repentance and reformation, which was the only way to prevent it, or, at least, mitigate their own share in it. This being designed,
I. He calls for the thinking men, by them to show people the equity of God's proceedings, though they seemed harsh and severe (Jer 9:12): "Who, where, is the wise man, or the prophet, to whom the mouth of the Lord hath spoken? You boast of your wisdom, and of the prophets you have among you; produce me any one that has but the free use of human reason or any acquaintance with divine revelation, and he will soon understand this himself, and it will be so clear to him that he will be ready to declare it to others, that there is a just ground of God's controversy with this people." Do these wise men enquire, For what does the land perish? What is the matter, that such a change is made with this land? It used to be a land that God cared for, and he had his eyes upon it for good (Deu 11:12), but it is now a land that he has forsaken and that his face is against. It used to flourish as the garden of the Lord and to be replenished with inhabitants; but now it is burnt up like a wilderness, that none passeth through it, much less cares to settle in it. It was supposed, long ago, that it would be asked, when it came to this, Wherefore has the Lord done thus unto this land? What means the heat of this great anger? (Deu 29:24), to which question God here gives a full answer, before which all flesh must be silent. He produces out of the record,
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1. The indictment preferred and proved against them, upon which they had been found guilty, Jer 9:13, Jer 9:14. It is charged upon them, and it cannot be denied, (1.) That they have revolted from their allegiance to their rightful Sovereign. Therefore. God has forsaken their land, and justly, because they have forsaken his law, which he had so plainly, so fully, so frequently set before them, and had not observed his orders, not obeyed his voice, nor walked in the ways that he had appointed. Here their wickedness began, in the omission of their duty to their God and a contempt of his authority. But it did not end here. It is further charged upon them, (2.) That they have entered themselves into the service of pretenders and usurpers, have not only withdrawn themselves from their obedience to their prince, but have taken up arms against him. For, [1.] They have acted according to the dictates of their own lusts, have set up their own will, the wills of the flesh, and the carnal mind, in competition with, and contradiction to the will of God: They have walked after the imagination of their own hearts; they would do as they pleased, whatever God and conscience said to the contrary. [2.] They have worshipped the creatures of their own fancy, the work of their own hands, according to the tradition received from their fathers: They have walked after Baalim: the word is plural; they had many Baals, Baal-peor and Baal-berith, the Baal of this place and the Baal of the other place; for they had lords many, which their fathers taught them to worship, but which the God of their fathers had again and again forbidden. This was it for which the land perished. The King of kings never makes war thus upon his own subjects but when they treacherously depart from him and rebel against him, and it has become necessary by this means to chastise their rebellion and reduce them to their allegiance; and they themselves shall at length acknowledge that he is just in all that is brought upon them.
2. The judgment given upon this indictment, the sentence upon the convicted rebels, which must now be executed, for it was righteous and nothing could be moved in arrest of it: The Lord of hosts, the God of Israel, hath said it (Jer 9:15, Jer 9:16), and who can reverse it? (1.) That all their comforts at home shall be poisoned and embittered to them: I will feed this people with wormwood (or rather with wolf's-bane, for it signifies a herb that is not wholesome, as wormwood is though it be bitter, but some herb that is both nauseous and noxious), and I will give them water of gall (or juice of hemlock or some other herb that is poisonous) to drink. Every thing about them, till it comes to their very meat and drink, shall be a terror and torment to them. God will curse their blessings, Mal 2:2. (2.) That their dispersion abroad shall be their destruction (Jer 9:16): I will scatter them among the heathen. They were corrupted and debauched by their intimacy with the heathen, with whom they mingled and learned their works; and now they shall lose themselves, where they lost their virtue, among the heathen. They set up gods which neither they nor their fathers had known, strange gods, new gods (Deu 32:17); and now God will put them among neighbours whom neither they nor their fathers have known, whom they can claim no acquaintance with, and therefore can expect no favour from. And yet, though they are scattered so as that they will not know where to find one another. God will know where to find them all out (Psa 21:8) with that evil which still pursues impenitent sinners: I will send a sword after them, some killing judgment or other, till I have consumed them; for when God judges he will overcome, when he pursues he will overtake. And now we see for what the land perishes; all this desolation is the desert of their deeds and the performance of God's words.
II. He calls for the mourning women, and engages them, with the arts they practise to affect people and move their passions, to lament these sad calamities that had come or were coming upon them, that the nation might be alarmed to prepare for them: The Lord of hosts himself says, Call for the mourning women, that they may come, Jer 9:17. the scope of this is to show how very woeful and lamentable the condition of this people was likely to be. 1. Here is work for the counterfeit mourners: Send for cunning women, that know how to compose mournful ditties, or at least to sing them in mournful tunes and accents, and therefore are made use of at funerals to supply the want of true mourners. Let these take up a wailing for us, Jer 9:18. The deaths and funerals were so many that people wept for them till they had no power to weep, as those, Sa1 30:4. Let those therefore do it now whose trade it is. Or, rather, it intimates the extreme sottishness and stupidity of the people, that laid not to heart the judgments they were under, nor, even when there was so much blood shed, could find in their hearts to shed a tear. They cry not when God binds them, Job 36:13. God sent his mourning prophets to them, to call them to weeping and mourning, but his word in their mouths did not work upon their faith; rather therefore than they shall go laughing to their ruin, let the mourning women come, and try to work upon their fancy, that their eyes may at length run down with tears, and their eyelids gush out with waters. First or last, sinners must be weepers. 2. Here is work for the real mourners. (1.) There is that which is a lamentation. The present scene is very tragical (Jer 9:19): A voice of wailing is heard out of Zion. Some make this to be the song of the mourning women: it is rather an echo to it, returned by those whose affections were moved by their wailings. In Zion the voice of joy and praise used to be heard, while the people kept closely to God. But sin has altered the note; it is now the voice of lamentation. It should seem to be the voice of those who fled from all parts of the country to the castle of Zion for protection. Instead of rejoicing that they had got safely thither, they lamented that they were forced to seek for shelter there: "How are we spoiled! How are we stripped of all our possessions! We are greatly confounded, ashamed of ourselves and our poverty;" for that is it that they complain of, that is it that they blush at the thoughts of, rather than of their sin: We are confounded because we have forsaken the land (forced so to do by the enemy), not because we have forsaken the Lord, being drawn aside of our own lust and enticed - because our dwellings have cast us out, not because our God has cast us off. Thus unhumbled hearts lament their calamity, but not their iniquity, the procuring cause of it. (2.) There is more still to come which shall be for a lamentation. Things are bad, but they are likely to be worse. Those whose land has spued them out (as it did their predecessors the Canaanites, and justly, because they trod in their steps, Lev 18:28) complain that they are driven into the city, but, after a while, those of the city, and they with them, shall be forced thence too: Yet hear the word of the Lord; he has something more to say to you (Jer 9:20); let the women hear it, whose tender spirits are apt to receive the impressions of grief and fear, for the men will not heed it, will not give it a patient hearing. The prophets will be glad to preach to a congregation of women that tremble at God's word. Let your ear receive the word of God's mouth, and bid it welcome, though it be a word of terror. Let the women teach their daughters wailing; this intimates that the trouble shall last long, grief shall be entailed upon the generation to come. Young people are apt to love mirth, and expect mirth, and are disposed to be gay and airy; but let the elder women teach the younger to be serious, tell them what a vale of tears they must expect to find this world, and train them up among the mourners in Zion, Tit 2:4, Tit 2:5. Let every one teach her neighbour lamentation; this intimates that the trouble shall spread far, shall go from house to house. People shall not need to sympathize with their friends; they shall all have cause enough to mourn for themselves. Note, Those that are themselves affected with the terrors of the Lord should endeavour to affect others with them. The judgment here threatened is made to look terrible. [1.] Multitudes shall be slain, Jer 9:21. Death shall ride in triumph, and there shall be no escaping his arrests when he comes with commission, neither within doors nor without. Not within doors, for let the doors be shut ever so fast, let them be ever so firmly locked and bolted, death comes up into our windows, like a thief in the night; it steals upon us ere we are aware. Nor does it thus boldly attack the cottages only, but it has entered into our palaces, the palaces of our princes and great men, though ever so stately, ever so strongly built and guarded. Note, No palaces can keep out death. Nor are those more safe that are abroad; death cuts off even the children from without and the young men from the streets. The children who might have been spared by the enemy in pity, because they had never been hurtful to them, and the young men who might have been spared in policy, because capable of being serviceable to them, shall fall together by the sword. It is usual now, even in the severest military executions, to put none to the sword. It is usual now, even in the severest military executions, to put none to the sword but those that are found in arms; but then even the boys and girls playing in the streets were sacrificed to the fury of the conqueror. [2.] Those that are slain shall be left unburied (Jer 9:22): Speak, Thus saith the Lord (for the confirmation and aggravation of what was before said), Even the carcases of men shall fall as dung, neglected, and left to be offensive to the smell, as dung is. Common humanity obliges the survivors to bury the dead, even for their own sake; but here such numbers shall be slain, and those so dispersed all the country over, that it shall be an endless thing to bury them all, nor shall there be hands enough to do it, nor shall the conquerors permit it, and those that should do it shall be overwhelmed with grief, so that they shall have no heart to do it. The dead bodies even of the fairest and strongest, when they have lain awhile, become dung, such vile bodies have we. And here such multitudes shall fall that their bodies shall lie as thick as heaps of dung in the furrows of the field, and no more notice shall be taken of them than of the handfuls which the harvestman drops for the gleaners, for none shall gather them, but they shall remain in sight, monuments of divine vengeance, that the eye of the impenitent survivors may affect their heart. Slay them not, bury them not, lest my people forget, Psa 59:11.
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 On vv9–26 Shall I not visit them for these things? saith…
Shall I not visit them for these things? saith the Lord,.... The Targum adds,
"to bring evil upon them.''
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Shall not my soul be avenged on such a nation as this? the Targum is,
"or of a people whose works are such, shall I not take vengeance according to my pleasure?''
See Gill on Jer 5:9.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv10, 12, 16, 17, 20, 21, 22, 24 Wailing - The prophet having taken up a lamentation…
Wailing - The prophet having taken up a lamentation for the slaughter of the people, now re-assumes it for the desolation of the whole land. The mountains shall not be able to secure them, nor the valleys to feed them.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv10, 11, 12, 15, 17, 20, 21, 22, 23, 24, 25, 26 Verse 10. Both the fowl of the heavens and…
Verse 10. Both the fowl of the heavens and the beast are fled] The land shall be so utterly devastated, that neither beast nor bird shall be able to live in it.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv10, 12, 15, 17, 23, 25 Jer 9:10-11. For the mountains will I take up…
Jer 9:10-11. For the mountains will I take up a weeping — “These words,” says Houbigant, “as they now lie, must belong either to Jeremiah or the daughter of Zion; and yet it follows in the next verse, And I will make, which are the words of God: therefore this verse should be rendered, by a slight alteration of the text, ‘Take ye up a weeping and wailing on the mountains, a lamentation in the dwellings of the wilderness; for they are desolate, because there is no traveller; nor is the voice of cattle heard in them; both the fowl of the heavens and the beast are fled.’“ The prophet laments that general desolation which he sees coming upon the whole land, and which would involve all the parts of it, both high and low, in one common destruction. I will make Jerusalem heaps — Of rubbish, and lay it in such ruins that it shall be fit for nothing but to be a den of dragons —
Or serpents, as the word תניםfrequently signifies, or such creatures as are usually found in ruins or desolate places.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv10, 23, 24, 25, 26 The punishment described in general terms in the preceding…
The punishment described in general terms in the preceding three verses is now detailed at great length.
Jer 9:10
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The habitations i. e - the temporary encampments of the shepherds (see Jer 6:3).
So that none can ... - Or, “They are parched up, with no man to pass through them; neither do they hear the voice of cattle; from the birds of the heaven even to the beasts they “are fled, they are gone.”
Jer 9:11
Dragons - Rather, jackals.
Jer 9:12
For what the land perisheth ... - This is the question proposed for consideration. The prophet calls upon the wise man to explain his question; that question being, Wherefore did the land perish? He follows it by the assertion of a fact: “It is parched like the wilderness with no man to pass through.”
Jer 9:13
The cause of the chastisement about to fall upon Jerusalem, was their desertion of the divine Law.
Jer 9:14
Imagination - Or, as in the margin.
Which their fathers taught them - It was not the sin of one generation that brought upon them chastisement: it was a sin, which had been handed down from father to son.
Jer 9:15
I will feed them ... - Rather, I am feeding them. The present participle used here, followed by three verbs in the future, shows that the judgment has beam, of which the successive stages are given in the next clause.
Wormwood - See Deu 29:18, note, and for “water of gall,” Jer 8:14, note.
Jer 9:16
This verse is taken from Lev 26:33. The fulfillment of what had been so long before appointed as the penalty for the violation of Yahweh’s covenant is one of the most remarkable proofs that prophecy was something more than human foresight.
Till I have consumed them - See Jer 4:27 note. How is this “consuming” consistent with the promise to the contrary there given? Because it is limited by the terms of Jer 9:7. Previously to Nebuchadnezzars destruction of Jerusalem God removed into safety those in whom the nation should revive.
Jer 9:17
The mourning women - Hired to attend at funerals, and by their skilled wailings aid the real mourners in giving vent to their grief. Hence, they are called “cunning,” literally “wise” women, wisdom being constantly used in Scripture for anything in which people are trained.
Jer 9:18
Take up a wailing for us - i. e., for the nation once God’s chosen people, but long spiritually dead.
Jer 9:19
Forsaken - Or, left: forced to abandon the land.
Because our dwellings ... - Rather, “because they have east down our dwellings.” The whole verse is a description of their sufferings. See 2Ki 25:1-12.
Jer 9:20
The command is addressed to the women because it was more especially their part to express the general feelings of the nation. See 1Sa 18:6; 2Sa 1:24. The women utter now the death-wail over the perishing nation. They are to teach their daughters and neighbors the “lamentation, i. e., dirge,” because the harvest of death would be so large that the number of trained women would not suffice.
Jer 9:21
Death is come up ... - i. e., death steals silently like a thief upon his victims, and makes such havoc that there are no children left to go “without,” nor young men to frequent the open spaces in the city.
Jer 9:22
The “handful” means the little bundle of grain which the reaper gathers on his arm with three or four strokes of his sickle, and then lays down. Behind the reaper came one whose business it was to gather several of these bundles, and bind them into a sheaf. Thus, death strews the ground with corpses as thickly as these handfuls lie upon the reaped land, but the corpses lie there unheeded.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv10, 11, 15, 16, 17, 21, 22, 24, 26 Owner. Hebrew mikne, "cattle," or (Haydock) "substance." (St. Jerome)…
Owner. Hebrew mikne, "cattle," or (Haydock) "substance." (St. Jerome) --- Departed. Beasts and birds will not continue long after men cease to cultivate the country. (Theodoret) (Chap. iv. 25., and xii. 4., and Sophonias i. 3.)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv9–26 (Jer 5:9, Jer 5:29).
(Jer 5:9, Jer 5:29).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv10, 11, 12, 16, 17, 21, 22, 23, 24, 25, 26 THE DESOLATION OF THE LAND AND THE DISPERSION OF…
THE DESOLATION OF THE LAND AND THE DISPERSION OF THE PEOPLE, Jer_9:9-15.
10. The whole passage to the twenty-second verse is devoted to setting forth in detail the punishment which is about to come upon the land and the people.
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For the mountains — Once cultivated and fruitful, and covered with happy flocks, but now desolate.
For the habitations — Namely, of the shepherds, who pitch their tents or construct their booths wherever is pasturage for their flocks. But these pastures are to be burned up, so that there will be no life left.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv9, 10, 11, 12, 13, 14, 15, 17, 19, 20, 21, 22, 23, 24, 25 9. Here repeated from ch. Jer_5:9; Jer_5:29.
9. Here repeated from ch. Jer_5:9; Jer_5:29.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv9, 10, 11, 12, 14, 15, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26 (9) Shall I not visit . . .?—The previous…
(9) Shall I not visit . . .?—The previous use of the same warning in Jer_5:9; Jer_5:29 gives these words also the emphasis of iteration.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv9–26 A visitation of God.
A visitation of God.
I CHASTISEMENT IS A VISITATION OF GOD. The phrase "a visitation of God" has been too much confined to calamitous events. God visits us every hour in gentleness and mercy. Still, it is important to recognize that he also comes in chastisement. He comes, does not simply order, but himself executes chastisement.
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1. We should recognize the Divine visitation. Outwardly the trouble may have a human origin. The calamities of the Jews arose out of a Chaldean invasion, but the prophets saw above and behind that invasion a Divine purpose. God was in those armies from Babylon. God is in our troubles.
2. This fact should make us dread to incur chastisement. We cannot resist it, for if God is in it, all his might and majesty are there.
3. This fact should make us submit to the chastisement when it comes as just and good. Its origin is not Satanic, but Divine. If God is in it he must ever be true to his character; his fiercest anger can never break the bounds of what is just and fair; he must always be ready to show mercy when this is possible. (Hab_3:2)
II CHASTISEMENT IS DETERMINED BY THE PERSONAL RELATIONS BETWEEN GOD AND MEN. It is God"s soul being avenged. God"s vengeance is quite unlike ours; it is never cruel or intemperate; it is always governed by justice and consistent with unchanging love. It is, however, more than judicial punishment. It is an action arising out of personal feeling and determined by our personal offences against God. Sin is more than transgression of Law, it is ungrateful rebellion against God; and punishment is more than the cold vindication of Law, it is the result of the provoked anger of God. Such anger is right, for it is not kindness but weakness that allows a father to receive insult from a child unmoved. The greater the love, the greater will be the righteous anger when this is wronged.
III CHASTISEMENT IS NECESSITATED BY THE CONDUCT OF MEN. It is "for such things" and "on such a nation." God does not love vengeance. He does not send punishment as an arbitrary exercise of sovereignty. Therefore our chastisement is virtually in our own hands. Even after meriting it, we alone are to blame if the full force of the blow falls upon us. For God has provided a way of escape, and offers forgiveness to all who repent and submit. Therefore it is foolish for men to complain of their hard lot in falling under the storm of a visitation of God in wrath.
IV THE NECESSITY FOR CHASTISEMENT MAY BE RECOGNIZED BY OUR COMMON INTELLIGENCE. The text is an appeal to reason, a question which unbiased minds could answer only in one way. If chastisement is not seen to be reasonable, it must be either
(1) because the depth of guilt is not felt, or
(2) distorted views of chastisement have been entertained. This will be such as befits the offence.
V THE PERSONAL CHARACTERISTICS OF CHASTISEMENT INVOLVE PERSONAL ELEMENTS IN REDEMPTION. Hence the necessity for a "propitiation." Thus Christ redeems us by becoming a Propitiation for our sins. (1Jn_2:2)
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 On vv13, 21, 23, 24 Because they have forsaken My law . . .…
Jer_9:13-16
Because they have forsaken My law . . . give them water of gall to drink.
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The wages of sin
A quaint preacher, addressing miners, drew a picture of two mines. He represented payday at one of the mines, and described the long line of men coming to the cashiers desk to receive their wages. Presently some men came up whom the cashier did not know. Where have you been working? he asked. We were working in the other pit, they answered. Then that is the place to go for your money. No, they said, we like your pay best; we are tired, and we want rest, and we want peace and plenty. At the pit where we have been working they are treating us cruelly, and we get no pay, but blows and hard words. Wont you pay us? But the cashier says, No; you chose to work in the other pit, and you must take the wages they pay; you cannot work for one employer and get your wages from another. That was fair, was it not? the preacher asked. His hearers answered that it was. Then, said he, dont you serve the devil unless you want his wages.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv10, 23 The Desolation of the Land
The Desolation of the Land
v. 10. For the mountains will I take up a weeping and wailing, the prophet once more taking up his lament, and for the habitations of the wilderness, for the pastures of the steppes, a lamentation because they are burned up, singed by the sun’s excessive heat, no one remaining to tend and to irrigate them, so that none can pass through them, much less inhabit them; neither can men hear the voice of the cattle, their contented lowing in luscious pastures; both the fowl of the heavens and the beast are fled; they are gone, the land being deserted by every form of life. Upon this complaint Jehovah answers.
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v. 11. (And) I will make Jerusalem heaps, a shapeless ruin, and a den of dragons, or jackals; and I will make the cities of Judah desolate, without an inhabitant, the standing expression for the very height of desolation. The application of the prophet now follows.
v. 12. Who is the wise man that may understand this? Who will heed and apply this lesson, this warning, in a proper manner? And who is he to whom the mouth of the Lord hath spoken that he may declare it, explain it to his countrymen, for what the land perisheth and is burned up like a wilderness that none passeth through? Evidently there is not one who possesses this divine wisdom.
v. 13. And the Lord said, in answering the question which has just been proposed. Because they have forsaken My Law which I set before them and have not obeyed My voice, the message brought by the true prophets, neither walked therein, not making the Word of the Lord their one rule of life,
v. 14. but have walked after the imagination of their own heart, following their own sinful desires in all the acts of their lives, and after Baalim, the idols of the heathen, which their fathers taught them, whose idolatry they made their own, thus becoming guilty of the same transgressions:
v. 15. therefore thus saith the Lord of hosts, the God of Israel, the almighty and only God, Behold, I will feed them, even this people, with wormwood, a bitter and poisonous food, and give them water of gall to drink, poison-water, Cf. Jer 8:14.
v. 16. I will scatter them also among the heathen, in shameful captivity and exile, whom neither they nor their fathers have known, as an adequate punishment for their transgression; and I will send a sword after them till I have consumed them, a large number of them thus being destroyed, especially among those who sought the shelter of Egypt, against the warning of God. Cf. Jer 44:27.
v. 17. Thus saith the Lord of hosts, Consider ye and call for the mourning women, those hired to give expression to their grief by plaintive cries and a general mournful behavior, found also in the New Testament, Mat 9:23, that they may come, and send for cunning women that they may come, for those most skilful in lamentation were required in this instance;
v. 18. and let them make haste and take up a wailing for us, for the whole nation of Judah, that our eyes may run down with tears and our eyelids gush out with waters, in the strongest expression of excessive sorrow.
v. 19. For a voice of wailing is heard out of Zion, in a lamentation over the city’s pitiful fate, but without a true repentance of the heart. How are we spoiled, laid waste by the enemy! We are greatly confounded, heaped with shame and disgrace, because we have forsaken the land, having been compelled to leave it, because our dwellings have cast us out, or, "because the enemy has driven us out. "
v. 20. Yet hear the word of the Lord, O ye women, and let your ear receive the word of His mouth, in ready obedience to the suggestion which He here makes, and teach your daughters wailing and every one her neighbor lamentation, so that the older generation of mourning women might quickly be replaced, and that there might always be a sufficient number of professional mourners in view of the coming slaughter.
v. 21. For death is come up into our windows, unexpectedly, stealthily, like a thief in the night, and is entered into our palaces, for the soldiers of the invading army, finding the doors barred, would gain admission through openings which are not so firmly barred, to cut off the children from without, those playing out in the streets and in the open places, and the young men from the streets. Thus death would take its harvest both in the houses and outside, in the streets and market-places.
v. 22. Speak, this being addressed to the prophet, in continuing the command of verse 20, Thus saith the Lord, Even the carcasses of men shall fall as dung upon the open field, there to rot away, and as the handful after the harvest-man, the grain ready to be gathered into sheaves, and none shall gather them, there would be neither a gathering of the bundles nor the labor of gleaners to take care of this grain. The words imply utter destruction, an utter casting aside on the part of Jehovah.
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 On vv10, 13, 15, 17, 19, 21, 23, 25 General Information:
General Information:
Yahweh continues speaking about the people of Judah. In verse 12, Jeremiah makes a comment.
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I will sing a song of mourning ... a funeral song will be sung for the meadows
Yahweh is mourning for the land of Israel as if it were a person who died. (See: Parallelism and Personification)
a funeral song will be sung
This can be stated in active form. AT: "I will sing a funeral song" (See: Active or Passive)
the meadows
"the fields of grass that the livestock eats"
For they are burned
This can be stated in active form. AT: "Because someone has burned the meadows and pastures" (See: Active or Passive)
They will not hear the sound of any cattle
"Nobody will hear the sound of cattle there"
a hideout for jackals
"a place for jackals to hide." Jackals are fierce wild dogs.
places without inhabitants
"places where no people live"
What man is wise enough to understand this?
Yahweh uses this rhetorical question to emphasize that only a very wise person will understand the things he has said. This question can be written as a statement. AT: "Only people who are very wise can understand these things." (See: Rhetorical Question)
To whom has the mouth of Yahweh spoken, and he will declare it?
Yahweh uses this rhetorical question to emphasize that only the people he has spoken to can declare these things. This question can be written as a statement. AT: "Only those who have been taught by Yahweh can explain these things to others." (See: Rhetorical Question)
the mouth of Yahweh
Here Yahweh's speech is represented by his "mouth." AT: "Yahweh" (See: Synecdoche)
Why has the land perished and been destroyed ... pass through?
Yahweh uses this rhetorical question to emphasize that only a wise person could explain why the land has been destroyed. This question can be written as a statement. AT: "Only a wise person could explain why the land has perished and been destroyed ... pass through." (See: Rhetorical Question)
has the land perished and been destroyed
This can be stated in active form. Both "perished" and "been ruined" describe the land being ruined. AT: "is the land ruined" (See: Active or Passive and Doublet)
translationWords
mourn
cow
Jerusalem
ruin
kingdom of Judah
wise
understand
perish
desert
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv10, 11, 12, 13, 15, 17, 18, 20, 23, 24, 25, 26 9:10 It is unclear whether these words were uttered…
9:10 It is unclear whether these words were uttered by the Lord or by Jeremiah. If the words belong to the Lord, they indicate that he pronounced judgment from a broken heart. If they come from Jeremiah, they show the depths of pain in his heart as he delivered the Lord’s decree. The prophet faced the difficult task of separating his patriotism and empathy for the people from his identity as the Lord’s messenger.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.