Jeremiah · Chapter 8

V. 1. The bones-This denotes the utter desolation of the city, not only rasing the walls, but turning up the very sepulchres which were accounted sacred, and not to be violated.

Verse 1. They shall bring out the bones] This and the two following verses are a continuation of the preceding prophecy, and should not have been separated from the foregoing chapter.

In order to pour the utmost contempt upon the land, the victorious enemies dragged out of their graves, caves, and sepulchres, the bones of kings, princes, prophets, priests, and the principal inhabitants, and exposed them in the open air; so that they became, in the order of God’s judgments, a reproach to them in the vain confidence they had in the sun, moon, and the host of heaven-all the planets and stars, whose worship they had set up in opposition to that of Jehovah. This custom of raising the bodies of the dead, and scattering their bones about, seems to have been general. It was the highest expression of hatred and contempt. Horace refers to it:— Barbarus, heu, cineres insistet victor, et urbem

Eques sonante verberabit ungula:

Quæque carent ventis et solibus ossa Quirini

(Nefas videre) dissipabit insolens.

Epod. xvi. 11.

“Barbarians fell shall wanton with success,

Scatter the city’s flaming ruins wide;

Or through her streets in vengeful triumph ride,

And her great founder’s hallowed ashes spurn,

That slept uninjured in the sacred urn.”

FRANCIS.

See this judgment referred to, Baruch 2:24, 25.

Verses 1, 2. At that time, &c. — The first three verses of this chapter properly belong to the preceding, and ought not to have been separated from it. They shall bring out the bones of the kings of Judah — “The Chaldeans shall regard neither the living nor the dead. They shall put the living to death without remorse; and shall break open and defile the tombs of the dead, in hopes of finding riches deposited there. They shall cast them out of their sepulchres, and leave them upon the ground, without staying to collect them together, and replace them.” We learn from Josephus (Antiq, lib. 7, cap. ult.) that King Solomon laid up vast treasures in his father’s sepulchre, which remained untouched till the pontificate of Hyrcanus, who, on a public emergency, opened one of the cells, and took out at once three thousand talents of silver. And afterward Herod the Great opened another cell, out of which he also took considerable wealth. That it was no uncommon practice at the sacking of cities to open the monuments of the great, and scatter their bones abroad without concerning themselves to cover them again, the learned reader may see in Horace’s 16th Epod. 50:13. And they shall spread, or expose, them before the sun and the moon, &c. — The idols which they have worshipped, but which shall not be able to help them in their misery. Whom they have loved, served, walked after, sought, worshipped — The prophet multiplies words to express their extraordinary zeal in the service of their idols, and to ridicule the folly and madness of their idolatry. And they shall not be gathered, &c. — The bones which shall be thus scattered about shall not be gathered again, or laid up in their sepulchres.

Verse 1, 2. At that time—they shall bring out the bones of the kings of Judah—of the princes—of the priests, and the bones (as in the Chaldaic) of the false prophets. They shall spread them before the sun, the moon, the stars and the planets, the gods they have adored, gods which now could neither pity nor save. Oh barbarous insults of a wanton soldiery! The cause of those depredations was not malice against the dead, but conformably to ancient usages, and the hope of finding treasure in the tombs of princes. Herodotus says that Semiramis, queen of the Assyrians, built a stone bridge across the Euphrates in Babylon, and raised a sepulchre on one side in the middle of the bridge, that the passengers might ever have death before their eyes. She placed in front the following inscription. If any king, who shall reign in Babylon after me, shall find himself in need of money, he may open this sepulchre, and take whatever he may need; but let him not open it at all times in case of need, for if he do, he will find nothing to his advantage.

This sepulchre remained unopened till Darius the Mede had taken the city, who on opening the vault, found one dead body, with this inscription. Hadst thou not been insatiable of money, and infamously avaricious, thou hadst not violated the sepulcuhre of the dead. Such was the wit of Semiramis. Euterpe.

Solomon, says Josephus, (Antiquities of the Jews, book 9. and last chapter) laid up vast treasures in the sepulchre of his father, which remained untouched till the days of Harcanus, who in a case of emergency opened one of the vaults, and took out three thousand talents of silver. Herod also opened another vault, in which he found considerable treasure. This custom, it appears from Zozomon’s ecclesiastical history, near the end of book 9., was a general practice in the ancient world; and by consequence, the Chaldean army desecrated the tombs in the hope of finding treasures. Our Saxon ancestors had similar customs. A gentleman who had an ancient residence near Kirkstall Abbey, west of Leeds, affirmed that the masons, building a garden wall, said that the earth had been cast. He bade them go down till they could find a foundation. They presently found a stone coffin, which on being opened, contained the gold head of a cane, the heels of a man’s shoes, and an antique spoon of silver, whose handle and mouth were round. They searched for coins, or Peter’s pense, but none were found. It was the coffin of one of the abbots.

RETRIBUTION, 1-3.

1. They shall bring out the bones — Thus to complete the dreadful picture. Even the grave is not a safe covert from the avenging justice of God. The victorious enemy shall violate the sanctuaries of the dead in their search for plunder, or to express their hatred and contempt.

Verses 1, 2. At that time, &c. — The first three verses of this chapter properly belong to the preceding, and ought not to have been separated from it. They shall bring out the bones of the kings of Judah — “The Chaldeans shall regard neither the living nor the dead. They shall put the living to death without remorse; and shall break open and defile the tombs of the dead, in hopes of finding riches deposited there. They shall cast them out of their sepulchres, and leave them upon the ground, without staying to collect them together, and replace them.” We learn from Josephus (Antiq, lib. 7, cap. ult.) that King Solomon laid up vast treasures in his father’s sepulchre, which remained untouched till the pontificate of Hyrcanus, who, on a public emergency, opened one of the cells, and took out at once three thousand talents of silver. And afterward Herod the Great opened another cell, out of which he also took considerable wealth. That it was no uncommon practice at the sacking of cities to open the monuments of the great, and scatter their bones abroad without concerning themselves to cover them again, the learned reader may see in Horace’s 16th Epod. 50:13. And they shall spread, or expose, them before the sun and the moon, &c. — The idols which they have worshipped, but which shall not be able to help them in their misery. Whom they have loved, served, walked after, sought, worshipped — The prophet multiplies words to express their extraordinary zeal in the service of their idols, and to ridicule the folly and madness of their idolatry. And they shall not be gathered, &c. — The bones which shall be thus scattered about shall not be gathered again, or laid up in their sepulchres.

Verse 1, 2. At that time—they shall bring out the bones of the kings of Judah—of the princes—of the priests, and the bones (as in the Chaldaic) of the false prophets. They shall spread them before the sun, the moon, the stars and the planets, the gods they have adored, gods which now could neither pity nor save. Oh barbarous insults of a wanton soldiery! The cause of those depredations was not malice against the dead, but conformably to ancient usages, and the hope of finding treasure in the tombs of princes. Herodotus says that Semiramis, queen of the Assyrians, built a stone bridge across the Euphrates in Babylon, and raised a sepulchre on one side in the middle of the bridge, that the passengers might ever have death before their eyes. She placed in front the following inscription. If any king, who shall reign in Babylon after me, shall find himself in need of money, he may open this sepulchre, and take whatever he may need; but let him not open it at all times in case of need, for if he do, he will find nothing to his advantage.

This sepulchre remained unopened till Darius the Mede had taken the city, who on opening the vault, found one dead body, with this inscription. Hadst thou not been insatiable of money, and infamously avaricious, thou hadst not violated the sepulcuhre of the dead. Such was the wit of Semiramis. Euterpe.

Solomon, says Josephus, (Antiquities of the Jews, book 9. and last chapter) laid up vast treasures in the sepulchre of his father, which remained untouched till the days of Harcanus, who in a case of emergency opened one of the vaults, and took out three thousand talents of silver. Herod also opened another vault, in which he found considerable treasure. This custom, it appears from Zozomon’s ecclesiastical history, near the end of book 9., was a general practice in the ancient world; and by consequence, the Chaldean army desecrated the tombs in the hope of finding treasures. Our Saxon ancestors had similar customs. A gentleman who had an ancient residence near Kirkstall Abbey, west of Leeds, affirmed that the masons, building a garden wall, said that the earth had been cast. He bade them go down till they could find a foundation. They presently found a stone coffin, which on being opened, contained the gold head of a cane, the heels of a man’s shoes, and an antique spoon of silver, whose handle and mouth were round. They searched for coins, or Peter’s pense, but none were found. It was the coffin of one of the abbots.

2. They shall spread them before the sun, etc. — Observe the cumulative force of the verbs used to express their worship of the heavenly bodies. The passage is an excellent illustration of the genius of the Hebrew language as to emphasis. But the stars looked coldly down on the discomfiture of their worshippers.

Verse 3. And death shall be chosen rather than life — Not through a lively and well-grounded hope of happiness in another life, but through an utter despair of any ease in this life. It denotes the extremity of misery, when men have no comfort left wherewith to alleviate their calamities, or render their lives tolerable. This appears by the next words to be spoken chiefly of the miseries which those should suffer who should survive the siege, and either flee or be carried captive into divers countries.

3. Death shall be chosen — The fate of the survivors is most pitiable of all, for they prefer death but do not find it.

2. The Growing Wickedness of the Leaders and Teachers. — Jeremiah 8:4-9:24.

V. 4. Not arise-Will they never think of rising again? Not return-Will he wander for ever?

Verse 4. Moreover thou shalt say] Dr. Blayney very properly observes, “In that part of the prophecy which follows next, the difference of speakers requires to be attended to; the transition being quick and sudden, but full of life and energy. The prophet at first, in the name of God, reproves the people’s incorrigibility; he charges their wise ones with folly, and threatens them with grievous calamities, Jeremiah 8:4-13. In the three next verses he seems to apostrophize his countrymen in his own person, and as one of the people that dwelt in the open towns, advising those that were in the like situation to retire with him into some of the fortified cities, and there wait the event with patience, since there was nothing but terror abroad, and the noise of the enemy, who had already begun to ravage the country, Jeremiah 8:14-16. God speaks, Jeremiah 8:17, and threatens to bring foes against them that should be irresistible. The prophet appears again in his own person, commiserating the daughter of his people, who is heard bewailing her forlorn case in a distant land; while the voice of God, like that of conscience, breaks in upon her complaints, and shows her that all this ruin is brought upon her by her own infidelities, Jeremiah 8:18-20. The prophet once more resumes his discourse; he regrets that no remedy can be found to close up the wounds of his country, and pathetically weeps over the number of her slain, Jeremiah 8:21; 9:1.” Shall they fall, and not arise? shall he turn away, and not return?] That is, It is as possible for sinners to return from their sin to God, for his grace is ever at hand to assist, as it is for God, who is pouring out his judgments, to return to them on their return to him. But these held fast deceit, and refused to return; they would not be undeceived.

Verses 4-6. Moreover, thou shalt say, &c. — The prophet is here directed to set before the Jews the unreasonableness and folly of their impenitence, which was the thing that brought this ruin upon them. And he represents them as the most stupid and senseless people in the world, that would not be made wise by any of the methods which infinite wisdom took to bring them to a right mind. Thus saith the Lord, Shall they fall and not arise? — If men happen to make a false step and fall to the ground, do they not endeavour immediately to rise again? Shall he — Shall any traveller; turn away — Namely, out of his right road, and not return into it when he is informed of his error? Why then is this people slidden back by a perpetual backsliding? — Having fallen into sin, why do they not endeavour to rise again by repentance? Having missed their way, and being clearly shown that they have, why to they not correct their error and return into it? It is “an expostulation,” says Lowth, “implying that men are seldom so far gone in wickedness as not to be touched with some remorse for their evil doings, and make some general resolutions of amendment:” but the Jews were “guilty of one perpetual apostacy, as if they could deceive God by their hypocritical pretences, without taking any steps toward a reformation.” They hold fast deceit, they refuse to return — They have turned aside into a false way, a way in which they promise themselves prosperity, but which will bring them to ruin; their error is demonstrated to them, and yet they refuse to relinquish it: they hold it fast, and proceed forward to destruction. I hearkened and heard, &c. — These also are the words of God, expressing himself after the manner of men, who are wont to look and listen diligently after the things they are very desirous of. Thus God represents himself as waiting and looking continually to see marks of the people’s repentance, that he might show them mercy, and avert his threatened judgments. But they spake not aright — I neither heard a word nor saw an action which manifested any sorrow for their apostacy, or any inclination to return to their duty and allegiance. No man repented him, saying, What have I done? — None of them did so much as take the first step toward repentance; they did not even examine into their conduct, and call themselves to an account for their actions. Every one turned to his course, &c. — Proceeded on in his accustomed way, committing all wickedness without restraint.

IMPENITENCE AND PUNISHMENT, 4-12.

4. Shall they fall, etc. — Better, Do men fall and not rise? etc., the expression being impersonal. If men fall, they do not continue lying on the ground. If a man loses his way, he does not persist in going on, but turns about to retrace his steps. Here commences the second division of this discourse, in which the prophet sets forth the obstinacy of the people in wickedness and the fearfulness of their judgment.

V. 5. Deceit-Their false prophets, encouraging themselves in their wickedness, and pleasing themselves, that their miseries should not come upon them.

Verses 4-6. Moreover, thou shalt say, &c. — The prophet is here directed to set before the Jews the unreasonableness and folly of their impenitence, which was the thing that brought this ruin upon them. And he represents them as the most stupid and senseless people in the world, that would not be made wise by any of the methods which infinite wisdom took to bring them to a right mind. Thus saith the Lord, Shall they fall and not arise? — If men happen to make a false step and fall to the ground, do they not endeavour immediately to rise again? Shall he — Shall any traveller; turn away — Namely, out of his right road, and not return into it when he is informed of his error? Why then is this people slidden back by a perpetual backsliding? — Having fallen into sin, why do they not endeavour to rise again by repentance? Having missed their way, and being clearly shown that they have, why to they not correct their error and return into it? It is “an expostulation,” says Lowth, “implying that men are seldom so far gone in wickedness as not to be touched with some remorse for their evil doings, and make some general resolutions of amendment:” but the Jews were “guilty of one perpetual apostacy, as if they could deceive God by their hypocritical pretences, without taking any steps toward a reformation.” They hold fast deceit, they refuse to return — They have turned aside into a false way, a way in which they promise themselves prosperity, but which will bring them to ruin; their error is demonstrated to them, and yet they refuse to relinquish it: they hold it fast, and proceed forward to destruction. I hearkened and heard, &c. — These also are the words of God, expressing himself after the manner of men, who are wont to look and listen diligently after the things they are very desirous of. Thus God represents himself as waiting and looking continually to see marks of the people’s repentance, that he might show them mercy, and avert his threatened judgments. But they spake not aright — I neither heard a word nor saw an action which manifested any sorrow for their apostacy, or any inclination to return to their duty and allegiance. No man repented him, saying, What have I done? — None of them did so much as take the first step toward repentance; they did not even examine into their conduct, and call themselves to an account for their actions. Every one turned to his course, &c. — Proceeded on in his accustomed way, committing all wickedness without restraint.

5. Why then, etc. — And so constitute such a sad anomaly.

V. 6. I-God.

Verse 6. As the horse rusheth into the battle.] This strongly marks the unthinking, careless desperation of their conduct.

Verses 4-6. Moreover, thou shalt say, &c. — The prophet is here directed to set before the Jews the unreasonableness and folly of their impenitence, which was the thing that brought this ruin upon them. And he represents them as the most stupid and senseless people in the world, that would not be made wise by any of the methods which infinite wisdom took to bring them to a right mind. Thus saith the Lord, Shall they fall and not arise? — If men happen to make a false step and fall to the ground, do they not endeavour immediately to rise again? Shall he — Shall any traveller; turn away — Namely, out of his right road, and not return into it when he is informed of his error? Why then is this people slidden back by a perpetual backsliding? — Having fallen into sin, why do they not endeavour to rise again by repentance? Having missed their way, and being clearly shown that they have, why to they not correct their error and return into it? It is “an expostulation,” says Lowth, “implying that men are seldom so far gone in wickedness as not to be touched with some remorse for their evil doings, and make some general resolutions of amendment:” but the Jews were “guilty of one perpetual apostacy, as if they could deceive God by their hypocritical pretences, without taking any steps toward a reformation.” They hold fast deceit, they refuse to return — They have turned aside into a false way, a way in which they promise themselves prosperity, but which will bring them to ruin; their error is demonstrated to them, and yet they refuse to relinquish it: they hold it fast, and proceed forward to destruction. I hearkened and heard, &c. — These also are the words of God, expressing himself after the manner of men, who are wont to look and listen diligently after the things they are very desirous of. Thus God represents himself as waiting and looking continually to see marks of the people’s repentance, that he might show them mercy, and avert his threatened judgments. But they spake not aright — I neither heard a word nor saw an action which manifested any sorrow for their apostacy, or any inclination to return to their duty and allegiance. No man repented him, saying, What have I done? — None of them did so much as take the first step toward repentance; they did not even examine into their conduct, and call themselves to an account for their actions. Every one turned to his course, &c. — Proceeded on in his accustomed way, committing all wickedness without restraint.

6. I hearkened — The person speaking is Jehovah, who listens, not with the cold ear of a sovereign and judge, but with deep and eager solicitude as a father. As the horse rusheth — Literally, overfloweth; as the torrent leaps over or bears away all obstructions. The mad impetuosity of the war horse is the point of comparison.

V. 7. Appointed time-The seasons of her going and coming. The judgment-God’s vengeance, hovering over Jerusalem, and Judea.

Verse 7. The stork in the heaven] The birds of passage know the times of their going and return, and punctually observe them; they obey the dictates of nature, but my people do not obey my law.

Verse 7. Yea, the stork knoweth her appointed times — Of going and returning; the turtle and the crane, &c., the time of their coming — The proper season for changing their climate. Taught by natural instinct, they change their quarters as the temper of the air alters, removing to a warmer climate when the winter approaches, and returning when the spring comes on; but my people know not the judgment of the Lord — Understand neither their duty nor their happiness; they apprehend not the meaning either of God’s mercies or judgments, nor how to accommodate themselves to either so as to answer God’s intention therein. They know not how to improve the seasons of grace which God affords them when he sends them his prophets; nor how to make use of the rebukes they are under when his voice cries in the city. They discern not the signs of the times, (Matthew 16:3,) nor are aware how God is dealing with them. They know not the law which God has prescribed them, though it be written both in their hearts and in their books.

Ver. 7. The stork, the ciconia; the turtle, mentioned twice by Solomon; the grus, or crane, birds of passage which returned to Syria in the spring; and the swallow, which enjoys two summers in one year, coming and going in their season, to teach man obedience to the laws and judgments of the Lord. Why should the ant reprove the sluggard; or the ox, and the ass, which know their master, reproach man so learned and wise that does not know his God? If according to St. Paul, the perfections of the invisible God be clearly seen in the mirror of creation, is not man left without excuse who revolts against a code so wise and good. By consequence, the hostility of his passions against all divine conformity, demonstrate the latent and inborn depravity of the human heart.

7. Yea, the stork… knoweth, etc. — Even the birds obey the law of God written on their natures, but my people are more brutish than the irrational animals themselves.

V. 8. How-These things considered where is your wisdom? He speaks to the whole body of the people. The Lord-This may have a more special eye to the priests. In vain-For any use they made of it; neither need it ever have been copied out by the scribe. A scribe was a teacher, one well versed in the scripture, or esteemed to be so.

Verse 8. The pen of the scribes is in vain.] The deceitful pen of the scribes. They have written falsely, though they had the truth before them. It is too bold an assertion to say that “the Jews have never falsified the sacred oracles;” they have done it again and again. They have written falsities when they knew they were such.

Verse 8. How do ye say, We are wise? — As if he had said, These things considered, where is your wisdom? you see the very fowls of the air are not so stupid as you are. He speaks not merely to the princes and priests, but to the whole body of the people. And the law of the Lord is with us — They were wont to boast much of the law, as well as of the temple, Jeremiah 18:18; Romans 2:17-23. Lo, certainly in vain made he it — For any use you make of it, you might as well have been without it. As if he had said, It is to no purpose for you to boast of your wisdom and skill in the knowledge of God’s law, if you do not govern your lives by its directions; otherwise it was written and delivered to you in vain. The pen of the scribes is vain — Neither need it ever have been copied out by the scribes. “The title of scribe, as applied to the skill of transcribing or interpreting the law, is first given,” in the Scriptures, “to Ezra, (Ezra 7:6,) who was not merely a copier of the law, but likewise an explainer of the difficulties of it, Nehemiah 8:1-13; and it is likely none made it their business to write copies of the law but those who were well versed in the study of it, which would best secure them from committing mistakes in their copies; hence the word, in the New Testament, signifies those who were learned in explaining the law, and answering the difficulties arising concerning the sense of it.” — Lowth.

8. The pen of the scribes is in vain — The latter part of this verse should be translated, certainly the lying pen of the scribes hath made it a lie. The prophet would call them back from their boastfulness in the possession of the written law, and declares that the corruption is so universal that even this has become so overlaid with falsehood as to become a lie. In this he alludes to the office of scribes and priests, as expositors, standing between God’s law and the people, and “perverting the ways of God,” “making void his commandments.” That of which Christ complained had already begun in Jeremiah’s time.

Verse 9. The wise men are ashamed — That is, they have reason to be so, who have not made a better use of their wisdom, and reduced their knowledge to practice. They are confounded and taken — All their wisdom has not served to keep them from those courses that will issue in their ruin. They shall be taken in the same snares that others of their neighbours, who have not pretended to so much wisdom, are taken in, and filled with the same confusion. Those that have more knowledge than others, and yet provide no better than others for their own souls, have reason to be ashamed. They have rejected the word of the Lord — They would not be governed or guided in their conduct by it, would not act as it directed them, nor comply with their duty as there set forth; and what wisdom is in them? — None to any purpose: none that will yield them comfort in life, support in death, or boldness at the day of final accounts: none that will be found to their praise when God shall bring every work into judgment, how much soever it may exalt them in their own opinion in the present world.

9. Rejected the word of the Lord — “If the light that is in thee be darkness, how great is that darkness!”

Verse 10. Therefore will I give their wives] From this to the end of Jeremiah 8:15 is repeated from Jeremiah 6:13-15.

Verses 10-12. Therefore will I give their wives unto others — See on Jeremiah 6:12; and their fields to them, that shall inherit, or possess, them — For the word inherit is sometimes taken for any sort of possession. See Psalm 32:8. So Israel is called the Lord’s inheritance, chap. 10:16, and elsewhere. The expression, however, implies that their fields should not only be taken possession of by the victorious Chaldeans, should be ravaged and stripped of their crops and cattle, but that these their enemies should possess their fields as their own, and acquire a property in them which they should transmit to their posterity. For every one is given to covetousness, &c. — For the elucidation of this and the two following verses, see notes on Jeremiah 6:13-15.

Ver. 10-15. Therefore will I give their wives. These verses are repeated here, from Jeremiah 6:13-15.

10-12. Were they ashamed — Identical with Jeremiah 6:12-15, but with such differences as to vindicate the passage from the charge of being interpolated here. It is an instance of Jeremiah’s tendency to repeat himself. For a list of these repetitions, see Introduction, p. 286.

Verses 10-12. Therefore will I give their wives unto others — See on Jeremiah 6:12; and their fields to them, that shall inherit, or possess, them — For the word inherit is sometimes taken for any sort of possession. See Psalm 32:8. So Israel is called the Lord’s inheritance, chap. 10:16, and elsewhere. The expression, however, implies that their fields should not only be taken possession of by the victorious Chaldeans, should be ravaged and stripped of their crops and cattle, but that these their enemies should possess their fields as their own, and acquire a property in them which they should transmit to their posterity. For every one is given to covetousness, &c. — For the elucidation of this and the two following verses, see notes on Jeremiah 6:13-15.

Ver. 10-15. Therefore will I give their wives. These verses are repeated here, from Jeremiah 6:13-15.

10-12. Were they ashamed — Identical with Jeremiah 6:12-15, but with such differences as to vindicate the passage from the charge of being interpolated here. It is an instance of Jeremiah’s tendency to repeat himself. For a list of these repetitions, see Introduction, p. 286.

Verses 10-12. Therefore will I give their wives unto others — See on Jeremiah 6:12; and their fields to them, that shall inherit, or possess, them — For the word inherit is sometimes taken for any sort of possession. See Psalm 32:8. So Israel is called the Lord’s inheritance, chap. 10:16, and elsewhere. The expression, however, implies that their fields should not only be taken possession of by the victorious Chaldeans, should be ravaged and stripped of their crops and cattle, but that these their enemies should possess their fields as their own, and acquire a property in them which they should transmit to their posterity. For every one is given to covetousness, &c. — For the elucidation of this and the two following verses, see notes on Jeremiah 6:13-15.

Ver. 10-15. Therefore will I give their wives. These verses are repeated here, from Jeremiah 6:13-15.

10-12. Were they ashamed — Identical with Jeremiah 6:12-15, but with such differences as to vindicate the passage from the charge of being interpolated here. It is an instance of Jeremiah’s tendency to repeat himself. For a list of these repetitions, see Introduction, p. 286.

V. 13. Pass away-Shall be taken away by their enemies.

Verse 13. There shall be no grapes on the vine — A figurative expression, to signify that there should be none of them left. And the leaf shall fade, &c. — As both leaves and fruit wither and fade when a tree is blasted or killed, so will I utterly deprive this people of all the blessings I had given them, of those which are for use, as well as those which are for ornament.

Ver. 10-15. Therefore will I give their wives. These verses are repeated here, from Jeremiah 6:13-15.

THE HORRORS OF THE VISITATION, 13-17.

13. There shall be no grapes — The italic words in the Authorized Version, as is indeed often the case, pervert the sense. The middle portion of the verse is not a threat, but a descriptive statement. The whole verse may be rendered: I will utterly sweep them away, (literally, I will gather, I will sweep,) saith Jehovah; there are no grapes on the vines, and no figs on the fig tree, and the leaf is withered. So I will appoint unto them those that shall pass over them.

V. 14. Why-The people at length seem to bethink themselves, and thus to bespeak each other. Silent-Keep close within our walls.

Verses 14, 15. Let us enter into the defenced cities — In these verses the prophet seems to turn to and address his countrymen by way of apostrophe; and, as one of the people that dwelt in the open towns, advises those that were in the like situation to retire with him into some of the fortified cities, and there wait the event with patience; since there was nothing but terror abroad, and the noise of the enemy who had already begun to ravage the country. By this the prophet signifies, that when the Chaldeans should come, there would be no hope of safety left but in fleeing to fortified places, and that none would dare to stay in the open country. He speaks of the thing as already present, because it was soon to happen, and it was represented to him, in his vision, as already present. Let us be silent there, for the Lord hath put us to silence — This may mean, that God had suffered the forces of the king of Judah to be so diminished that they were not able to defend the country and open towns, but must of necessity keep themselves cooped up in their fortified cities, and leave the country to be ravaged everywhere by the Chaldeans. And given us water of gall to drink — Hath brought us into grievous calamities for the punishment of our sins. We looked for peace — We were willing to believe the false prophets, who foretold prosperous times. For a time of health — Or, for a time in which we should be cured; that is, for a time of peace, in which we might recover our strength.

Ver. 10-15. Therefore will I give their wives. These verses are repeated here, from Jeremiah 6:13-15.

14. Let us be silent, etc. — Better, let us perish, for Jehovah our God hath caused us to perish. Gall — The name of a poisonous plant which cannot be unmistakably identified. From the fact that it is mentioned in Deuteronomy 32:32, as having berries, some have not improbably conjectured that the nightshade is intended.

Verses 14, 15. Let us enter into the defenced cities — In these verses the prophet seems to turn to and address his countrymen by way of apostrophe; and, as one of the people that dwelt in the open towns, advises those that were in the like situation to retire with him into some of the fortified cities, and there wait the event with patience; since there was nothing but terror abroad, and the noise of the enemy who had already begun to ravage the country. By this the prophet signifies, that when the Chaldeans should come, there would be no hope of safety left but in fleeing to fortified places, and that none would dare to stay in the open country. He speaks of the thing as already present, because it was soon to happen, and it was represented to him, in his vision, as already present. Let us be silent there, for the Lord hath put us to silence — This may mean, that God had suffered the forces of the king of Judah to be so diminished that they were not able to defend the country and open towns, but must of necessity keep themselves cooped up in their fortified cities, and leave the country to be ravaged everywhere by the Chaldeans. And given us water of gall to drink — Hath brought us into grievous calamities for the punishment of our sins. We looked for peace — We were willing to believe the false prophets, who foretold prosperous times. For a time of health — Or, for a time in which we should be cured; that is, for a time of peace, in which we might recover our strength.

Ver. 10-15. Therefore will I give their wives. These verses are repeated here, from Jeremiah 6:13-15.

THE HORRORS OF THE VISITATION, 13-17.

13. There shall be no grapes — The italic words in the Authorized Version, as is indeed often the case, pervert the sense. The middle portion of the verse is not a threat, but a descriptive statement. The whole verse may be rendered: I will utterly sweep them away, (literally, I will gather, I will sweep,) saith Jehovah; there are no grapes on the vines, and no figs on the fig tree, and the leaf is withered. So I will appoint unto them those that shall pass over them.

V. 16. The snorting-The fury of the Chaldeans march is described by the snorting of their horses, which is a noise they make through their nostrils. Heard-Even to Jerusalem. Have devoured-It is spoken in a prophetical style, who use to express the certainty of what shall be, as if it actually were already.

Verse 16. The snorting of his horses was heard from Dan:] Dan was a city in the tribe of Dan, north of Jerusalem; the first city in Palestine, which occurs in the way from Babylon to Jerusalem;{missing line - Ed. SDK}; and it was by this city, after the battle of Carchemish, that Nebuchadnezzar, in pursuing the Egyptians, entered Palestine. The whole land trembled at the sound of the neighing of his strong ones] Of his war horses. This is a fine image; so terrible was the united neighing of the cavalry of the Babylonians that the reverberation of the air caused the ground to tremble. This is better, and more majestic, than the celebrated line of Virgil:—

Quadrupe-dante pu-trem soni-tu quatit ungula campum. It would be much easier to shake the ground with the prancings of many horses, than to cause an earthquake by the sound of the neighing of the troops of cavalry.

Verse 16. The snorting of his horses was heard from Dan — Dan was situated in the northern extremity of Palestine, on the side whence the Chaldeans were to come against Jerusalem. Accordingly, Grotius observes, after Jerome, that Nebuchadnezzar, having subdued Phenicia, passed through the tribe of Dan in his way to Judea. When the enemy therefore was advanced so near, it was time for the people of Judah to take the alarm, and to provide for their own safety. The whole land trembled at the neighing of his strong ones — The word wyryba, here rendered strong ones, signifies horses in several places, and is so rendered here by Dr. Waterland, (see Judges 5:22; Jeremiah 47:3,) and is so understood by the LXX. By the whole land trembling is meant the inhabitants being terrified at the vast number of horses that were in the Chaldean army, the neighing of which they heard; which struck them with great dread, as they had few or no horses in Judea to oppose to them. For they have devoured the land, and all that is in it — All the fruits, and all the forage, they have devoured or taken away. It is to be observed, that the prophet speaks of it as already done, because it was so represented to him in his vision. The city, and those that dwell therein — Both town and country are laid waste before them, and not only the wealth, but the inhabitants of both are taken or destroyed. Jerusalem is here chiefly meant by the city, for, though the taking of other cities was attended with a slaughter of the inhabitants, the sacking of Jerusalem was the greatest of all their calamities, as being the metropolis, and the richest and most populous of all their cities.

Ver. 16. The snorting of his horses was heard from Dan; that is, the colony of Dan, that stole Micah’s image, as they went out to seek a settlement in the north-east point of the land. This was the place, or great road to Carchemesh, where the Chaldean army entered.

16, 17. From Dan — The northern boundary of the land, and hence the place where the alarm of an enemy coming from the north would first be given. Strong ones — War horses. See Jeremiah 4:13, 29, etc. Cockatrices — Basilisks. From Isaiah 59:5, we learn that they were oviparous, and from Isaiah 11:8, that they were subterranean in habit. It would also appear from this and other passages that they were incapable of being charmed. Ecclesiastes 10:11; Psalm 58:45.

V. 17. Shall bite-There will be no appeasing their fury by any method.

Verse 17. I will send serpents] These were symbols of the enemies that were coming against them; a foe that would rather slay them and destroy the land than get booty and ransom.

Verse 17. For behold, I send serpents, &c., which shall not be charmed — Such enemies as you shall not be able to soften by any entreaties you can use. That some persons possessed the faculty of rendering serpents harmless, is a fact too well attested by historians and travellers to admit of contradiction: but by what means this effect was produced is not quite so clear. Pliny speaks of certain herbs which, being carried about, prevented the bite of serpents, Nat. Hist., lib. 20. sec. 16, lib. 22. sec. 25. Others tell surprising, but not altogether incredible stories, of the influence of musical sounds. See Shaw’s Travels, p. 429; and Sir John Chardin’s MS., cited by Harmer, chap. 8:14. In this same MS. the author remarks, that “those who know how to tame serpents by their charms are wont commonly to break out their teeth; and supposes this to be alluded to, Psalm 58:6, Break their teeth, O God, in their mouths.” But whatever were the methods commonly practised to charm serpents, the enemies of the Jews are here compared to such serpents as were not to be mollified nor disarmed by any of those means. They shall bite you, saith the Lord — See Blaney, and note on Psalm 58:5.

Ver. 17. Serpents, cockatrices [now called basilisks] that will not be charmed. The Chaldeans. See on Psalm 68:4.

16, 17. From Dan — The northern boundary of the land, and hence the place where the alarm of an enemy coming from the north would first be given. Strong ones — War horses. See Jeremiah 4:13, 29, etc. Cockatrices — Basilisks. From Isaiah 59:5, we learn that they were oviparous, and from Isaiah 11:8, that they were subterranean in habit. It would also appear from this and other passages that they were incapable of being charmed. Ecclesiastes 10:11; Psalm 58:45.

V. 18. Sorrow-The prophet now seems to speak, how greatly the calamity of this people affected him.

Verses 18, 19. When I would comfort myself, &c. — “When I would apply comfort to myself, my heart misgives me: I find great reason for my fears, and none for my hopes.” Blaney translates the verse, sorrow is upon me past my remedying; my heart within me is faint. They seem to be the words of the prophet, who had endeavoured to comfort himself in his trouble by acquiescing in the will of God; but the miseries coming on his countrymen continually occurring to his mind in all their horrors and aggravations, deprived him of all comfort, and rendered him inconsolable. Behold the voice of the cry — The bitter cries and lamentations, which methinks I hear; of the daughter of my people — To whose welfare I cannot be indifferent; because of them that dwell in a far country — Namely, their enemies the Chaldeans, who were coming against them. But the words may be rendered more agreeably to the Hebrew thus, The voice of the cry of the daughter of my people from a land afar off. Compare Isaiah 33:17, where the phrase in the original, µyqjrm xra, is the same. Thus interpreted, the words express the doleful complaints of the Jews in their state of captivity, as if God had quite forsaken and disowned them. In this light many commentators understand the prophet. He “anticipates,” says Blaney, “in his imagination, the captivity of his countrymen in Babylon, a far country; and represents them there as asking, with a mixture of grief and astonishment, if there was no such being as JEHOVAH, who presided in Zion, that he so neglected his people, and suffered them to continue in such a wretched plight. Upon this complaint of theirs, God justly breaks in with a question on his part, and demands why, if they acknowledged such a protector as himself, they had deserted his service, and by going over to idols, with which they had no natural connection, had forfeited all title to his favour.” Why have they provoked me to anger? — Some translators, to render the sense more evident, supply here the words, saith God; for it is evident that it is God, and not the prophet, who speaks here, telling them that their sins were the cause of his forsaking them; and that as they provoked him to anger by their idolatries, so he would no longer defend them.

CAPTIVITY AND SORROW, 18-22.

18. When I would comfort, etc. — The original for “comfort” is a noun used vocatively, and occurs only here. Hence, the rendering should be, O my comfort in sorrow, my heart grows sick in me.

V. 19. Why-As if God should seem to reply; let them not think it strange, seeing they have turned their backs upon me, and trusted to idols.

Verses 18, 19. When I would comfort myself, &c. — “When I would apply comfort to myself, my heart misgives me: I find great reason for my fears, and none for my hopes.” Blaney translates the verse, sorrow is upon me past my remedying; my heart within me is faint. They seem to be the words of the prophet, who had endeavoured to comfort himself in his trouble by acquiescing in the will of God; but the miseries coming on his countrymen continually occurring to his mind in all their horrors and aggravations, deprived him of all comfort, and rendered him inconsolable. Behold the voice of the cry — The bitter cries and lamentations, which methinks I hear; of the daughter of my people — To whose welfare I cannot be indifferent; because of them that dwell in a far country — Namely, their enemies the Chaldeans, who were coming against them. But the words may be rendered more agreeably to the Hebrew thus, The voice of the cry of the daughter of my people from a land afar off. Compare Isaiah 33:17, where the phrase in the original, µyqjrm xra, is the same. Thus interpreted, the words express the doleful complaints of the Jews in their state of captivity, as if God had quite forsaken and disowned them. In this light many commentators understand the prophet. He “anticipates,” says Blaney, “in his imagination, the captivity of his countrymen in Babylon, a far country; and represents them there as asking, with a mixture of grief and astonishment, if there was no such being as JEHOVAH, who presided in Zion, that he so neglected his people, and suffered them to continue in such a wretched plight. Upon this complaint of theirs, God justly breaks in with a question on his part, and demands why, if they acknowledged such a protector as himself, they had deserted his service, and by going over to idols, with which they had no natural connection, had forfeited all title to his favour.” Why have they provoked me to anger? — Some translators, to render the sense more evident, supply here the words, saith God; for it is evident that it is God, and not the prophet, who speaks here, telling them that their sins were the cause of his forsaking them; and that as they provoked him to anger by their idolatries, so he would no longer defend them.

19. Because of them that dwell in a far country — Rather, from out of a far country, namely, the land of their captivity. The words which follow are spoken by the exiled Jews.

Verse 20. The harvest is past] The siege of Jerusalem lasted two years; for Nebuchadnezzar came against it in the ninth year of Zedekiah, and the city was taken in the eleventh; see 2 Kings 25:1-3. This seems to have been a proverb: “We expected deliverance the first year-none came. We hoped for it the second year—we are disappointed; we are not saved—no deliverance is come.”

Verse 20. The harvest is past, &c. — Here the prophet speaks again in the name of the people, or, rather, represents the people besieged in Jerusalem complaining on account of the length of the siege. Their false prophets had amused them with vain hopes of deliverance, and they had expected the Egyptians to come to their relief; but now the harvest and the summer were past, and yet there was no appearance of succour or deliverance coming to them. Jerusalem began to be besieged in the winter of the year, but was not taken till the end of the summer of the following year.

Ver. 20. The harvest is past—we are not saved. When the Jews were become weak and idolatrous, they balanced in their minds whether it were better to seek alliance with Egypt, or with Babylon. The former of the great powers being preferred, they said, as soon as the Egyptians have reaped their harvest at midsummer, they will come up and save us. So they trusted in an arm of flesh, and were deceived by the broken spear.

20. Harvest… summer — The “harvest” is the time for the ingathering of the grain; the “summer” for the ingathering of the fruits. When both are past all hope is gone. This is the language of utter despair.

V. 21. Am I hurt-The prophet here shews how deeply he is affected with the peoples misery. Black-I am as those that are clad in deep mourning.

Verses 21, 22. For the hurt of the daughter of my people am I hurt, &c. — These are the words of the prophet, lamenting the miserable condition of his country. The Hebrew is more literally rendered, For the breach of the daughter of my people am I broken, that is, heart-broken: or, as Houbigant renders it, I am wounded with the wound of my people. I am black — I look ghastly, as those who are dying. Astonishment hath taken hold on me — I am so stupified that I know not what to do, or which way to turn. Is there no balm in Gilead — Balm, or balsam, is used with us as a common name for many of those oily, resinous substances, which flow spontaneously, or by incision, from certain trees or plants, and are of considerable use in medicine and surgery, being good, as physicians inform us, to soften, assuage, warm, dissolve, cleanse, dry up, and purge. The Hebrew word here used, yrx, is rendered by the LXX., rhtinh, and interpreted resin by the ancients in general. For this balm, resin, or turpentine, as the word might be rendered, Gilead was famous from very ancient times. See Genesis 37:25, where we find Joseph was sold to Ishmaelite merchants, who came from Gilead, and carried it, with sweet spices, into Egypt. This made many physicians and surgeons to resort to Gilead. The prophet applies this metaphorically to the state of the Jews, which was all over corrupted, (compare Isaiah 1:6,) and represents God as asking whether there have been no methods used to heal these mortal wounds and distempers? or, if there have, how it comes to pass they should have so little success? As if he had said, Whence comes it that the wounds of my people have not been healed and closed? Have means of healing been wanting? Spiritual medicines or physicians? Have I not sent you prophets, who have admonished, warned, and instructed you? Have I not given you time, and furnished you with helps sufficient to enable you to return to your duty? Why then are not your spiritual disorders cured? Doubtless it is your own fault: it is because you would not make use of the remedies provided, nor follow the prescriptions of the physicians. Thus we may apply the words spoken concerning Babylon, Jeremiah 51:9, to the present case: we would have healed Babylon, but she is not, or rather, she would not, be healed. The words may likewise be understood of a temporal deliverance. As if he had said, Is this people so forsaken both of God and men, that there is no remedy left to effect their deliverance? Are there no salutary means within reach, or no persons that know how to apply them, for the relief of my country from those miseries with which it is afflicted? Observe, reader, if sinners die of their wounds, their blood is upon their own heads. The blood of Christ is balm in Gilead, his Spirit is the physician there: both are sufficient, all-sufficient, to effect a perfect cure; so that they might have been healed, but would not.

21. Am I hurt — Thus does the prophet identify himself with his people in their humiliation. The language here is highly emotional; the short, nervous sentences marking the warm feeling of the writer as more diffuse words could not.

Verse 22. Is there no balm in Gilead?] Yes, the most excellent in the world. “Is there no physician there?” Yes, persons well skilled to apply it. “Why then is not the health of the daughter of my people recovered?” Because ye have not applied to the physician, nor used the balm. Ye die because ye will not use the remedy. But to apply this metaphor:—The Israelites are represented as a man dying through disease; and a disease for the cure of which the balm of Gilead was well known to be a specific, when judiciously applied by a physician. But though there be balm and a physician, the people are not cured; neither their spiritual nor political evils are removed. But what may all this spiritually mean? The people are morally diseased; they have sinned against God, and provoked him to destroy them. They are warned by the prophet to repent and turn to God: they refuse, and sin on. Destruction is come upon them. Might they not have avoided it? Yes. Was it the fault of God? No. Did he not send his prophets with the richest offers of mercy? Did he not give them time, the best instructions, and the most effectual means of returning to him? Has not mercy, the heavenly balm, been ever at hand? And has not GOD, the great Physician, been ever ready to apply it? Yes. Why then are they not converted and healed? Because they would not apply to the Divine Physician, nor receive the only remedy by which they could be spiritually healed. They, then, that sin against the only remedy must perish, because they might have had it, but would not. It is not because there is a deficiency of grace, nor of the means of grace, that men are not saved; but because they either make no use, or a bad use, of them. Jesus Christ, by the grace of God, has tasted death for every man; but few are saved, because they WILL NOT come unto him that they may have life.

In my old MS. Bible the text is rendered thus:—

Whether gumm is not in Galaad? Or a leche is not there? Why than the hid wounde of the daughter of my peple is not alle helid?

How shall they escape who neglect so great a salvation? Reader, lay this to heart; and, while there is time, apply heartily to the great Physician for thy cure.

JEREMIAH

Verses 21, 22. For the hurt of the daughter of my people am I hurt, &c. — These are the words of the prophet, lamenting the miserable condition of his country. The Hebrew is more literally rendered, For the breach of the daughter of my people am I broken, that is, heart-broken: or, as Houbigant renders it, I am wounded with the wound of my people. I am black — I look ghastly, as those who are dying. Astonishment hath taken hold on me — I am so stupified that I know not what to do, or which way to turn. Is there no balm in Gilead — Balm, or balsam, is used with us as a common name for many of those oily, resinous substances, which flow spontaneously, or by incision, from certain trees or plants, and are of considerable use in medicine and surgery, being good, as physicians inform us, to soften, assuage, warm, dissolve, cleanse, dry up, and purge. The Hebrew word here used, yrx, is rendered by the LXX., rhtinh, and interpreted resin by the ancients in general. For this balm, resin, or turpentine, as the word might be rendered, Gilead was famous from very ancient times. See Genesis 37:25, where we find Joseph was sold to Ishmaelite merchants, who came from Gilead, and carried it, with sweet spices, into Egypt. This made many physicians and surgeons to resort to Gilead. The prophet applies this metaphorically to the state of the Jews, which was all over corrupted, (compare Isaiah 1:6,) and represents God as asking whether there have been no methods used to heal these mortal wounds and distempers? or, if there have, how it comes to pass they should have so little success? As if he had said, Whence comes it that the wounds of my people have not been healed and closed? Have means of healing been wanting? Spiritual medicines or physicians? Have I not sent you prophets, who have admonished, warned, and instructed you? Have I not given you time, and furnished you with helps sufficient to enable you to return to your duty? Why then are not your spiritual disorders cured? Doubtless it is your own fault: it is because you would not make use of the remedies provided, nor follow the prescriptions of the physicians. Thus we may apply the words spoken concerning Babylon, Jeremiah 51:9, to the present case: we would have healed Babylon, but she is not, or rather, she would not, be healed. The words may likewise be understood of a temporal deliverance. As if he had said, Is this people so forsaken both of God and men, that there is no remedy left to effect their deliverance? Are there no salutary means within reach, or no persons that know how to apply them, for the relief of my country from those miseries with which it is afflicted? Observe, reader, if sinners die of their wounds, their blood is upon their own heads. The blood of Christ is balm in Gilead, his Spirit is the physician there: both are sufficient, all-sufficient, to effect a perfect cure; so that they might have been healed, but would not.

Ver. 22. Is there no balm in Gilead? Some say this was the gum of a tree peculiar to mount Gilead; others, that it was the resin of the terebinthus, far famed for its healing virtues. This mystically is Christ, the tree of life, whose leaves are for the healing of the nations. Jerusalem was a great hospital, all diseased and all astounded, as though they had drank a potion of hemlock.

22. Balm in Gilead — One of the precious productions of Palestine. See Genesis 43:11; Jeremiah 46:11; 51:8, etc., etc. There — Where the medicine is, there should be the skill for its use. Israel’s “priests and prophets were the physicians whose office it was to teach the remedy for human sin and woe. Has Israel then no balm for herself? Is there no physician in her who can bind up her wound?” — Speaker’s Commentary. Health… recovered — Keil translates, why, then, is no plaster laid on the daughter of my people? But Furst and Nagelsbach support the common Version.