Jeremiah 4
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Jeremiah 4
If Thou Wilt Return, O Israel
1If thou wilt return, O Israel, saith the LORD, return unto me: and if thou wilt put away thine abominations out of my sight, then shalt thou not remove.
Jamieson-Fausset-Brown
CHAPTER 4
Jr 4:1-31. Continuation of Address to the Ten Tribes of Israel. (Jr 4:1, 2). The Prophet Turns Again to Judah, to Whom He Had Originally Been Sent (Jr 4:3-31).
1. return ... return--play on words. "If thou wouldest return to thy land (thou must first), return (by conversion and repentance) to Me."
not remove--no longer be an unsettled wanderer in a strange land. So Cain (Ge 4:12, 14).
CHAPTER 4
Jr 4:1-31. Continuation of Address to the Ten Tribes of Israel. (Jr 4:1, 2). The Prophet Turns Again to Judah, to Whom He Had Originally Been Sent (Jr 4:3-31).
1. return ... return--play on words. "If thou wouldest return to thy land (thou must first), return (by conversion and repentance) to Me."
not remove--no longer be an unsettled wanderer in a strange land. So Cain (Ge 4:12, 14).
2And thou shalt swear, The LORD liveth, in truth, in judgment, and in righteousness; and the nations shall bless themselves in him, and in him shall they glory.
Jamieson-Fausset-Brown
2. And thou--rather, "And if (carried on from Jr 4:1) thou shalt swear, 'Jehovah liveth,' in truth, &c.", that is, if thou shalt worship Him (for we swear by the God whom we worship; compare De 6:13; 10:20; Is 19:18; Am 8:14) in sincerity, &c.
and the nations--Rather, this is apodosis to the "if"; then shall the nations bless themselves in (by) Him" (Is 65:16). The conversion of the nations will be the consequence of Israel's conversion (Psa 102:13, 15; Ro 11:12, 15).
2. And thou--rather, "And if (carried on from Jr 4:1) thou shalt swear, 'Jehovah liveth,' in truth, &c.", that is, if thou shalt worship Him (for we swear by the God whom we worship; compare De 6:13; 10:20; Is 19:18; Am 8:14) in sincerity, &c.
and the nations--Rather, this is apodosis to the "if"; then shall the nations bless themselves in (by) Him" (Is 65:16). The conversion of the nations will be the consequence of Israel's conversion (Psa 102:13, 15; Ro 11:12, 15).
3For thus saith the LORD to the men of Judah and Jerusalem, Break up your fallow ground, and sow not among thorns.
Jamieson-Fausset-Brown
3. Transition to Judah. Supply mentally. All which (the foregoing declaration as to Israel) applies to Judah.
and Jerusalem--that is, and especially the men of Jerusalem, as being the most prominent in Judea.
Break ... fallow ground--that is, Repent of your idolatry, and so be prepared to serve the Lord in truth (Ho 10:12; Mt 13:7). The unhumbled heart is like ground which may be improved, being let out to us for that purpose, but which is as yet fallow, overgrown with weeds, its natural product.
3. Transition to Judah. Supply mentally. All which (the foregoing declaration as to Israel) applies to Judah.
and Jerusalem--that is, and especially the men of Jerusalem, as being the most prominent in Judea.
Break ... fallow ground--that is, Repent of your idolatry, and so be prepared to serve the Lord in truth (Ho 10:12; Mt 13:7). The unhumbled heart is like ground which may be improved, being let out to us for that purpose, but which is as yet fallow, overgrown with weeds, its natural product.
The Pulpit Commentary
There is no occasion to separate Jer_4:3, Jer_4:4, from the preceding prophecy. We have other instances of as sudden a transition from the Israelites (in the narrower sense) to the men of Judah (see Isa_8:6-14; Isa_10:1-4; Isa_28:1-6; in the writer's commentary). For thus, etc. "For" is here not causal, but explanatory: "I say this not only to the men of Israel, but to you, O men of Judah, who need the admonition to repentance, how deeply!" (see Jer_5:2). Break up your fallow ground; the same figure as in Hos_10:12. To understand it we must read the clause in connection with the following one. Sow not among thorns. The prophet means, though he does not say so, the roots which will spring up into thorns. "Do not plant your good resolutions in a heart filled up with the roots of thorns, but first rake up the soil, and clear it of noxious germs, and then sow the seed which will grow up in a holy life" (comp. Mat_13:7).
There is no occasion to separate Jer_4:3, Jer_4:4, from the preceding prophecy. We have other instances of as sudden a transition from the Israelites (in the narrower sense) to the men of Judah (see Isa_8:6-14; Isa_10:1-4; Isa_28:1-6; in the writer's commentary). For thus, etc. "For" is here not causal, but explanatory: "I say this not only to the men of Israel, but to you, O men of Judah, who need the admonition to repentance, how deeply!" (see Jer_5:2). Break up your fallow ground; the same figure as in Hos_10:12. To understand it we must read the clause in connection with the following one. Sow not among thorns. The prophet means, though he does not say so, the roots which will spring up into thorns. "Do not plant your good resolutions in a heart filled up with the roots of thorns, but first rake up the soil, and clear it of noxious germs, and then sow the seed which will grow up in a holy life" (comp. Mat_13:7).
4Circumcise yourselves to the LORD, and take away the foreskins of your heart, ye men of Judah and inhabitants of Jerusalem: lest my fury come forth like fire, and burn that none can quench it, because of the evil of your doings.
Jamieson-Fausset-Brown
4. Remove your natural corruption of heart (De 10:16; 30:6; Ro 2:29; Col 2:11).
4. Remove your natural corruption of heart (De 10:16; 30:6; Ro 2:29; Col 2:11).
The Pulpit Commentary
Circumcise yourselves to the Lord. A significant passage. All the Jews were circumcised, but not all were "circumcised to the Lord." There were but too many who were "circumcised in uncircumcision" (Jer_9:25), and the prophet sternly reduces ouch circumcision to the level of the heathenish rite of cutting off the hair (Jer_9:26; comp. Herod. 3.8). Jeremiah seems to have been specially anxious to counteract a merely formal, ritualistic notion of circumcision, sharing in this, as in other points, the influence of the Book of Deuteronomy, so lately found in the temple (comp. Deu_10:16). To him the venerable rite of circumcision (older, certainly, than Abraham) is a symbol of the devotion of the heart to its rightful Lord (comp. St. Paul in Rom_2:28, Rom_2:29; Col_2:11; Php_3:3).
Circumcise yourselves to the Lord. A significant passage. All the Jews were circumcised, but not all were "circumcised to the Lord." There were but too many who were "circumcised in uncircumcision" (Jer_9:25), and the prophet sternly reduces ouch circumcision to the level of the heathenish rite of cutting off the hair (Jer_9:26; comp. Herod. 3.8). Jeremiah seems to have been specially anxious to counteract a merely formal, ritualistic notion of circumcision, sharing in this, as in other points, the influence of the Book of Deuteronomy, so lately found in the temple (comp. Deu_10:16). To him the venerable rite of circumcision (older, certainly, than Abraham) is a symbol of the devotion of the heart to its rightful Lord (comp. St. Paul in Rom_2:28, Rom_2:29; Col_2:11; Php_3:3).
The Lion Out of the Thicket: Invasion Announced
5Declare ye in Judah, and publish in Jerusalem; and say, Blow ye the trumpet in the land: cry, gather together, and say, Assemble yourselves, and let us go into the defenced cities.
Jamieson-Fausset-Brown
5. cry, gather together--rather, "cry fully" that is, loudly. The Jews are warned to take measures against the impending Chaldean invasion (compare Jr 8:14).
5. cry, gather together--rather, "cry fully" that is, loudly. The Jews are warned to take measures against the impending Chaldean invasion (compare Jr 8:14).
The Pulpit Commentary
A revelation of grievous purport has suddenly reached the prophet. See how the foe draws nearer and nearer, and how alarm drives the scattered population to seek for refuge in the fortified cities. Can such be the issue of the promises of peace with which Jehovah has encouraged his people? Such are the contents of the first paragraph (Jer_4:5-10). Next,-in short, detached figures the prophet sets forth the sin of the people and its punishment. Like a scorching simoom is the former; like swift clouds, and like a whirlwind, is the onward march of the instruments of the latter. Swift, indeed, must repentance be, if it is to outrun punishment. For the northern peoples are already here (Jer_4:11-18). The impression is so strong on the mind of the prophet that he vents himself in language such as the last man might employ on the morrow of the final judgment day (Jer_4:19-26). And now, "lest what precedes might seem only poetry" (Payne Smith), the Divine decree is solemnly announced. The judgment is irrevocable; but there is a gleam of hope: "I will not make a full end." On the question whether the Scythians or the Baby-Ionians are mainly alluded to, see Introduction.)
Cry, gather together; rather, cry aloud.
A revelation of grievous purport has suddenly reached the prophet. See how the foe draws nearer and nearer, and how alarm drives the scattered population to seek for refuge in the fortified cities. Can such be the issue of the promises of peace with which Jehovah has encouraged his people? Such are the contents of the first paragraph (Jer_4:5-10). Next,-in short, detached figures the prophet sets forth the sin of the people and its punishment. Like a scorching simoom is the former; like swift clouds, and like a whirlwind, is the onward march of the instruments of the latter. Swift, indeed, must repentance be, if it is to outrun punishment. For the northern peoples are already here (Jer_4:11-18). The impression is so strong on the mind of the prophet that he vents himself in language such as the last man might employ on the morrow of the final judgment day (Jer_4:19-26). And now, "lest what precedes might seem only poetry" (Payne Smith), the Divine decree is solemnly announced. The judgment is irrevocable; but there is a gleam of hope: "I will not make a full end." On the question whether the Scythians or the Baby-Ionians are mainly alluded to, see Introduction.)
Cry, gather together; rather, cry aloud.
6Set up the standard toward Zion: retire, stay not: for I will bring evil from the north, and a great destruction.
Jamieson-Fausset-Brown
6. Zion--The standard toward Zion intimated that the people of the surrounding country were to fly to it, as being the strongest of their fortresses.
6. Zion--The standard toward Zion intimated that the people of the surrounding country were to fly to it, as being the strongest of their fortresses.
The Pulpit Commentary
Set up the standard. The "standard" was a tall pole with a flag, pointing in the direction of Zion, for the guidance of fugitives. Retire, stay not; rather, save your goods by flight; linger not. The former verb occurs again in the same sense in Exo_9:19; Isa_10:31. From the north. The expression suits either the Scythians or the Chaldeans (see on Jer_1:14).
Set up the standard. The "standard" was a tall pole with a flag, pointing in the direction of Zion, for the guidance of fugitives. Retire, stay not; rather, save your goods by flight; linger not. The former verb occurs again in the same sense in Exo_9:19; Isa_10:31. From the north. The expression suits either the Scythians or the Chaldeans (see on Jer_1:14).
7The lion is come up from his thicket, and the destroyer of the Gentiles is on his way; he is gone forth from his place to make thy land desolate; and thy cities shall be laid waste, without an inhabitant.
Jamieson-Fausset-Brown
7. lion--Nebuchadnezzar and the Chaldeans (Jr 2:15; 5:6; Da 7:14).
his thicket--lair; Babylon.
destroyer of the Gentiles--rather, "the nations" (Jr 25:9).
7. lion--Nebuchadnezzar and the Chaldeans (Jr 2:15; 5:6; Da 7:14).
his thicket--lair; Babylon.
destroyer of the Gentiles--rather, "the nations" (Jr 25:9).
The Pulpit Commentary
The lion; the symbol of irresistible might and royalty (Gen_49:7; Rev_5:5). Of the Gentiles; rather, of the nations. There is no reference to the distinction between Jews and Gentiles; the Jews themselves are not allowed to escape. An ordinary lion attacks individual men; this lion destroys nations. Is on his way; literally, has broken up his encampment—a phrase perhaps suggested by the nomad Scythiaus.
The lion; the symbol of irresistible might and royalty (Gen_49:7; Rev_5:5). Of the Gentiles; rather, of the nations. There is no reference to the distinction between Jews and Gentiles; the Jews themselves are not allowed to escape. An ordinary lion attacks individual men; this lion destroys nations. Is on his way; literally, has broken up his encampment—a phrase perhaps suggested by the nomad Scythiaus.
8For this gird you with sackcloth, lament and howl: for the fierce anger of the LORD is not turned back from us.
Jamieson-Fausset-Brown
8. Nothing is left to the Jews but to bewail their desperate condition.
anger ... not turned back--(Is 9:12, 17, 21).
8. Nothing is left to the Jews but to bewail their desperate condition.
anger ... not turned back--(Is 9:12, 17, 21).
The Pulpit Commentary
Is not turned back from us. As we in our folly believed (Jer_2:35).
Is not turned back from us. As we in our folly believed (Jer_2:35).
9And it shall come to pass at that day, saith the LORD, that the heart of the king shall perish, and the heart of the princes; and the priests shall be astonished, and the prophets shall wonder.
Jamieson-Fausset-Brown
9. heart--The wisdom of the most leading men will be utterly at a loss to devise means of relief.
9. heart--The wisdom of the most leading men will be utterly at a loss to devise means of relief.
The Pulpit Commentary
The heart … shall perish; i.e. they shall lose their reason. The same verb in Ethiopic means "to be mad." The "heart" in Old Testament language is the center of the intellectual as well as of the moral life (comp. Hos_4:11; Job_12:24; Pro_15:28). So St. Ephrem the Syrian says ('Works,' in Syriac, 2.316, quoted by Delitzsch), "The reason expatiates in the heart as in a palace."
The heart … shall perish; i.e. they shall lose their reason. The same verb in Ethiopic means "to be mad." The "heart" in Old Testament language is the center of the intellectual as well as of the moral life (comp. Hos_4:11; Job_12:24; Pro_15:28). So St. Ephrem the Syrian says ('Works,' in Syriac, 2.316, quoted by Delitzsch), "The reason expatiates in the heart as in a palace."
10Then said I, Ah, Lord GOD! surely thou hast greatly deceived this people and Jerusalem, saying, Ye shall have peace; whereas the sword reacheth unto the soul.
Jamieson-Fausset-Brown
10. thou hast ... deceived--God, having even the false prophets in His hands, is here said to do that which for inscrutable purposes He permits them to do (Ex 9:12; 2Th 2:11; compare Jr 8:15; which passage shows that the dupes of error were self-prepared for it, and that God's predestination did not destroy their moral freedom as voluntary agents). The false prophets foretold "peace," and the Jews believed them; God overruled this to His purposes (Jr 5:12; 14:13; Eze 14:9).
soul--rather, "reacheth to the life."
10. thou hast ... deceived--God, having even the false prophets in His hands, is here said to do that which for inscrutable purposes He permits them to do (Ex 9:12; 2Th 2:11; compare Jr 8:15; which passage shows that the dupes of error were self-prepared for it, and that God's predestination did not destroy their moral freedom as voluntary agents). The false prophets foretold "peace," and the Jews believed them; God overruled this to His purposes (Jr 5:12; 14:13; Eze 14:9).
soul--rather, "reacheth to the life."
The Pulpit Commentary
Ah, Lord God! rather, Alas! O Lord Jehovah (see on Jer_1:6). Thou hast greatly deceived this people, etc. Much difficulty has been felt in interpreting this verse, partly because it seems directly to charge Jehovah with "deceit," and partly because the prophecy, Ye shall have peace, on which this charge is founded, accords exactly with the strain of the "false prophets" (see Jer_6:14; Jer_14:13; Jer_23:17). Hence some (e.g. Ewald) have altered the points of the verb at the beginning of the verse; so as] to enable them to render. "And one shall say," the subject understood being either a "false prophet" or one of the people. This view is not in itself impossible (Keil's objection will not bear examination), but is not absolutely necessary, for the present is not the only passage in which Jeremiah, under the influence of strong emotion, charges Jehovah with "deceit", and the words, "Ye shall have peace, may be meant to summarize the cheering promises in Jer_3:14-18. Jeremiah may (it is not incorrect to conjecture) have supposed the fulfillment of his prophecy to be nearer than it really was; hence his disappointment, and hence his strong language. So St. Jerome, "Quia supra dixerat, In illo tempore vocabunt Jerusalem solium Dei, etc.. et nunc dicit, Peribit cor regis, turbatur propheta et in se Deum putat esse meutitum; nec intelligit, illud multa post tempera repromissum, hoc autem vicino futurum tempore." To suppose, with Keil, that Jeremiah refers the prophecies of the "false prophets" to God as their ultimate Author, seems inconsistent with Jeremiah's own statements in Jer_14:14 (comp. Jer_5:13). Moreover, we have parallels elsewhere in the prophets, as well as in the Book of Job, for the use of language with regard to Providence which a calmer judgment would condemn. A notable instance is Isa_63:17, where the Jewish Church, through its mouthpiece the prophet, throws the responsibility of its errors upon Jehovah. Depressed by melancholy, they give way for the moment to those human "thoughts" which are not as "My thoughts." They felt the "burden of the mystery." Unto the soul; i.e. unto the life.
Ah, Lord God! rather, Alas! O Lord Jehovah (see on Jer_1:6). Thou hast greatly deceived this people, etc. Much difficulty has been felt in interpreting this verse, partly because it seems directly to charge Jehovah with "deceit," and partly because the prophecy, Ye shall have peace, on which this charge is founded, accords exactly with the strain of the "false prophets" (see Jer_6:14; Jer_14:13; Jer_23:17). Hence some (e.g. Ewald) have altered the points of the verb at the beginning of the verse; so as] to enable them to render. "And one shall say," the subject understood being either a "false prophet" or one of the people. This view is not in itself impossible (Keil's objection will not bear examination), but is not absolutely necessary, for the present is not the only passage in which Jeremiah, under the influence of strong emotion, charges Jehovah with "deceit", and the words, "Ye shall have peace, may be meant to summarize the cheering promises in Jer_3:14-18. Jeremiah may (it is not incorrect to conjecture) have supposed the fulfillment of his prophecy to be nearer than it really was; hence his disappointment, and hence his strong language. So St. Jerome, "Quia supra dixerat, In illo tempore vocabunt Jerusalem solium Dei, etc.. et nunc dicit, Peribit cor regis, turbatur propheta et in se Deum putat esse meutitum; nec intelligit, illud multa post tempera repromissum, hoc autem vicino futurum tempore." To suppose, with Keil, that Jeremiah refers the prophecies of the "false prophets" to God as their ultimate Author, seems inconsistent with Jeremiah's own statements in Jer_14:14 (comp. Jer_5:13). Moreover, we have parallels elsewhere in the prophets, as well as in the Book of Job, for the use of language with regard to Providence which a calmer judgment would condemn. A notable instance is Isa_63:17, where the Jewish Church, through its mouthpiece the prophet, throws the responsibility of its errors upon Jehovah. Depressed by melancholy, they give way for the moment to those human "thoughts" which are not as "My thoughts." They felt the "burden of the mystery." Unto the soul; i.e. unto the life.
11At that time shall it be said to this people and to Jerusalem, A dry wind of the high places in the wilderness toward the daughter of my people, not to fan, nor to cleanse,
Jamieson-Fausset-Brown
11. dry wind--the simoom, terrific and destructive, blowing from the southeast across the sandy deserts east of Palestine. Image of the invading Babylonian army (Ho 13:15). Babylon in its turn shall be visited by a similar "destroying wind" (Jr 51:1).
of ... high places--that is, that sweeps over the high places.
daughter--that is, the children of my people.
not to fan--a very different wind from those ordinary winds employed for fanning the grain in the open air.
11. dry wind--the simoom, terrific and destructive, blowing from the southeast across the sandy deserts east of Palestine. Image of the invading Babylonian army (Ho 13:15). Babylon in its turn shall be visited by a similar "destroying wind" (Jr 51:1).
of ... high places--that is, that sweeps over the high places.
daughter--that is, the children of my people.
not to fan--a very different wind from those ordinary winds employed for fanning the grain in the open air.
The Pulpit Commentary
Shall it be said to this people; i.e. words like these may be used with reference to this people. A dry wind, etc.; literally, a clear wind (but the notions of dryness and heat are closely connected with that of heat; comp. Isa_18:4). The prophet doubtless means the east wind, which is very violent in Palestine, and, of course, quite unsuitable for the winnowing process. High places should rather be bare hills. Toward; or (is) the way of. So Hitzig, supposing the conduct of the Jews to be likened to a wind which brings no blessing, but only drought and desolation.
Shall it be said to this people; i.e. words like these may be used with reference to this people. A dry wind, etc.; literally, a clear wind (but the notions of dryness and heat are closely connected with that of heat; comp. Isa_18:4). The prophet doubtless means the east wind, which is very violent in Palestine, and, of course, quite unsuitable for the winnowing process. High places should rather be bare hills. Toward; or (is) the way of. So Hitzig, supposing the conduct of the Jews to be likened to a wind which brings no blessing, but only drought and desolation.
12Even a full wind from those places shall come unto me: now also will I give sentence against them.
Jamieson-Fausset-Brown
12. full ... from those places--rather, "a wind fuller (that is, more impetuous) than those winds" (which fan the corn) (Jr 4:11) [Rosenmuller].
unto me--"for Me," as My instrument for executing My purpose.
sentence--judgments against them (Jr 1:16).
12. full ... from those places--rather, "a wind fuller (that is, more impetuous) than those winds" (which fan the corn) (Jr 4:11) [Rosenmuller].
unto me--"for Me," as My instrument for executing My purpose.
sentence--judgments against them (Jr 1:16).
The Pulpit Commentary
Even a full wind from those places. The passage is obscure, but this is a very possible rendering. "Full," equivalent to "violent;" "those (places)," equivalent to the bare hills spoken of in Jer_4:11. Keil and Payne Smith, however, render, "a fuller wind than those," i.e. a more violent wind than those which serve for winnowing the corn; while Hitzig (see on Jer_4:11) supposes "from those" to mean the persons described in Jer_4:11 as "the daughter of my people." Unto me; or perhaps for me, at my beck and call. Now also will I, etc. We must supply the other term of the antithesis from the context: "As they have sinned against me, so will I also now hold a court of justice upon them" (see on Jer_1:16).
Even a full wind from those places. The passage is obscure, but this is a very possible rendering. "Full," equivalent to "violent;" "those (places)," equivalent to the bare hills spoken of in Jer_4:11. Keil and Payne Smith, however, render, "a fuller wind than those," i.e. a more violent wind than those which serve for winnowing the corn; while Hitzig (see on Jer_4:11) supposes "from those" to mean the persons described in Jer_4:11 as "the daughter of my people." Unto me; or perhaps for me, at my beck and call. Now also will I, etc. We must supply the other term of the antithesis from the context: "As they have sinned against me, so will I also now hold a court of justice upon them" (see on Jer_1:16).
13Behold, he shall come up as clouds, and his chariots shall be as a whirlwind: his horses are swifter than eagles. Woe unto us! for we are spoiled.
Jamieson-Fausset-Brown
13. clouds--continuing the metaphor in Jr 4:11:12. Clouds of sand and dust accompany the simoom, and after rapid gyrations ascend like a pillar.
eagles--(De 28:49; Ha 1:8).
Woe unto us--The people are graphically presented before us, without it being formally so stated, bursting out in these exclamations.
13. clouds--continuing the metaphor in Jr 4:11:12. Clouds of sand and dust accompany the simoom, and after rapid gyrations ascend like a pillar.
eagles--(De 28:49; Ha 1:8).
Woe unto us--The people are graphically presented before us, without it being formally so stated, bursting out in these exclamations.
The Pulpit Commentary
He shall come up as clouds, etc. It is needless to name the subject; who can it be but the host of Jehovah's warlike instruments? (For the first figure, comp. Eze_38:16; for the second, Isa_5:28; Isa_66:15; and for the third, Hab_1:8; Deu_28:49.) Woe unto us! etc. The cry of lamentation of the Jews (comp. Jer_4:20; Jer_9:18).
He shall come up as clouds, etc. It is needless to name the subject; who can it be but the host of Jehovah's warlike instruments? (For the first figure, comp. Eze_38:16; for the second, Isa_5:28; Isa_66:15; and for the third, Hab_1:8; Deu_28:49.) Woe unto us! etc. The cry of lamentation of the Jews (comp. Jer_4:20; Jer_9:18).
O Jerusalem, Wash Thine Heart
14O Jerusalem, wash thine heart from wickedness, that thou mayest be saved. How long shall thy vain thoughts lodge within thee?
Jamieson-Fausset-Brown
14. Only one means of deliverance is left to the Jews--a thorough repentance.
vain thoughts--namely, projects for deliverance, such as enlisting the Egyptians on their side. Gesenius translates, "How long wilt thou harbor vain thoughts?"
14. Only one means of deliverance is left to the Jews--a thorough repentance.
vain thoughts--namely, projects for deliverance, such as enlisting the Egyptians on their side. Gesenius translates, "How long wilt thou harbor vain thoughts?"
The Pulpit Commentary
Thy vain thoughts. The phrase specially belongs to sins against one's neighbor—such sins as are described in Jer_7:5-9 (Keil). "Vain" should rather be "wicked" (immoral); the root-meaning of the noun is "a breath" (the symbol of material or moral emptiness).
Thy vain thoughts. The phrase specially belongs to sins against one's neighbor—such sins as are described in Jer_7:5-9 (Keil). "Vain" should rather be "wicked" (immoral); the root-meaning of the noun is "a breath" (the symbol of material or moral emptiness).
15For a voice declareth from Dan, and publisheth affliction from mount Ephraim.
Jamieson-Fausset-Brown
15. For ... from Dan--The connection is: There is danger in delay; for the voice of a messenger announces the approach of the Chaldean enemy from Dan, the northern frontier of Palestine (Jr 8:16; compare Jr 4:6; Jr 1:14).
Mount Ephraim--which borders closely on Judah; so that the foe is coming nearer and nearer. Dan and Beth-el in Ephraim were the two places where Jeroboam set up the idolatrous calves (1Ki 12:29); just retribution.
15. For ... from Dan--The connection is: There is danger in delay; for the voice of a messenger announces the approach of the Chaldean enemy from Dan, the northern frontier of Palestine (Jr 8:16; compare Jr 4:6; Jr 1:14).
Mount Ephraim--which borders closely on Judah; so that the foe is coming nearer and nearer. Dan and Beth-el in Ephraim were the two places where Jeroboam set up the idolatrous calves (1Ki 12:29); just retribution.
The Pulpit Commentary
For a voice declareth, etc. There is no time to lose, for already news of the foe has arrived. He is now at Dan, the northern frontier-town, and is heard of almost as soon in the hill-country of Ephraim.
For a voice declareth, etc. There is no time to lose, for already news of the foe has arrived. He is now at Dan, the northern frontier-town, and is heard of almost as soon in the hill-country of Ephraim.
16Make ye mention to the nations; behold, publish against Jerusalem, that watchers come from a far country, and give out their voice against the cities of Judah.
Jamieson-Fausset-Brown
16. The neighboring foreign "nations" are summoned to witness Jehovah's judgments on His rebel people (Jr 6:18, 19).
watchers--that is, besiegers (compare 2Sa 11:16); observed or watched, that is, besieged.
their voice--the war shout.
16. The neighboring foreign "nations" are summoned to witness Jehovah's judgments on His rebel people (Jr 6:18, 19).
watchers--that is, besiegers (compare 2Sa 11:16); observed or watched, that is, besieged.
their voice--the war shout.
The Pulpit Commentary
Make ye mention, etc. This verse contains a call to the neighboring nations to take notice of an event which nearly concerns them all. True, it is only the investment of Jerusalem which can as yet be reported, but there can hardly be a doubt of the issue, and the capture of the principal fortress will at once be followed by that of the other fortified "cities of Judah." Against in the second clause should rather be concerning. (For the use of "behold" before an imperative, comp. Psa_134:1.) Watchers; i.e. besiegers (comp. Jer_4:17), who like the panther lie in wait for every one who comes out of the city, to kill him (Jer_5:6; comp. Jer_6:25).
Make ye mention, etc. This verse contains a call to the neighboring nations to take notice of an event which nearly concerns them all. True, it is only the investment of Jerusalem which can as yet be reported, but there can hardly be a doubt of the issue, and the capture of the principal fortress will at once be followed by that of the other fortified "cities of Judah." Against in the second clause should rather be concerning. (For the use of "behold" before an imperative, comp. Psa_134:1.) Watchers; i.e. besiegers (comp. Jer_4:17), who like the panther lie in wait for every one who comes out of the city, to kill him (Jer_5:6; comp. Jer_6:25).
17As keepers of a field, are they against her round about; because she hath been rebellious against me, saith the LORD.
Jamieson-Fausset-Brown
17. keepers of a field--metaphor from those who watch a field, to frighten away the wild beasts.
17. keepers of a field--metaphor from those who watch a field, to frighten away the wild beasts.
The Pulpit Commentary
As keepers of a field. The prophet compares the tents, or perhaps the booths (1Ki_20:12, 1Ki_20:16), of the besieging army to the booths of the guardians of the crepe (Isa_1:8; Job_27:18).
As keepers of a field. The prophet compares the tents, or perhaps the booths (1Ki_20:12, 1Ki_20:16), of the besieging army to the booths of the guardians of the crepe (Isa_1:8; Job_27:18).
18Thy way and thy doings have procured these things unto thee; this is thy wickedness, because it is bitter, because it reacheth unto thine heart.
Jamieson-Fausset-Brown
18. (Jr 2:17, 19; Psa 107:17).
this is thy wickedness--that is, the fruit of thy wickedness.
18. (Jr 2:17, 19; Psa 107:17).
this is thy wickedness--that is, the fruit of thy wickedness.
The Pulpit Commentary
This is thy wickedness; i.e. the effect of thy wickedness. (For the following words, comp. Jer_2:19; Jer_4:10.) Because; rather, truly.
This is thy wickedness; i.e. the effect of thy wickedness. (For the following words, comp. Jer_2:19; Jer_4:10.) Because; rather, truly.
Jeremiah's Anguish Over the Coming Judgment
19My bowels, my bowels! I am pained at my very heart; my heart maketh a noise in me; I cannot hold my peace, because thou hast heard, O my soul, the sound of the trumpet, the alarm of war.
Jamieson-Fausset-Brown
19. The prophet suddenly assumes the language of the Jewish state personified, lamenting its affliction (Jr 10:19, 20; 9:1, 10; Is 15:5; compare Lu 19:41).
at my very heart--Hebrew, "at the walls of my heart"; the muscles round the heart. There is a climax, the "bowels," the pericardium, the "heart" itself.
maketh ... noise--moaneth [Henderson].
alarm--the battle shout.
19. The prophet suddenly assumes the language of the Jewish state personified, lamenting its affliction (Jr 10:19, 20; 9:1, 10; Is 15:5; compare Lu 19:41).
at my very heart--Hebrew, "at the walls of my heart"; the muscles round the heart. There is a climax, the "bowels," the pericardium, the "heart" itself.
maketh ... noise--moaneth [Henderson].
alarm--the battle shout.
The Pulpit Commentary
My bowels. It is doubted whether the speaker in Jer_4:19-21 is the prophet or the whole nation. Jer_4:19 reminds us of Isa_15:5; Isa_16:11 and Isa_21:3, Isa_21:4, and would be quite in harmony with the elegiac tone of our prophet elsewhere; the Targum too already regards the passage as an exclamation of the prophet. On the other hand, the phrase "my tents" (verse 20) certainly implies that the people, or the pious section of the people, is the speaker. Both views may perhaps be united. The prophet may be the speaker in verse 19, but simply (as is the case with so many of the psalmists) as the representative of his fellow-believers, whom in verse 20 he brings on the stage more directly. Verse 19 is best rendered as a series of exclamations—
"My bowels! my bowels! I must writhe in pain!
The walls of my heart! My heart moaneth unto me!
I cannot hold my peace!
For thou hast heard, O my soul, the sound of the trumpet,
The alarm of war!"
Observe, the "soul" hears; the "heart" is pained. So generally the one is more active, the other more passive. The Hebrew margin gives, for "I must writhe," "I must wait" (comp. Mic_7:7); but this rendering does not suit the context. The walls of my heart. A poetical way of saying, "My heart beats."
My bowels. It is doubted whether the speaker in Jer_4:19-21 is the prophet or the whole nation. Jer_4:19 reminds us of Isa_15:5; Isa_16:11 and Isa_21:3, Isa_21:4, and would be quite in harmony with the elegiac tone of our prophet elsewhere; the Targum too already regards the passage as an exclamation of the prophet. On the other hand, the phrase "my tents" (verse 20) certainly implies that the people, or the pious section of the people, is the speaker. Both views may perhaps be united. The prophet may be the speaker in verse 19, but simply (as is the case with so many of the psalmists) as the representative of his fellow-believers, whom in verse 20 he brings on the stage more directly. Verse 19 is best rendered as a series of exclamations—
"My bowels! my bowels! I must writhe in pain!
The walls of my heart! My heart moaneth unto me!
I cannot hold my peace!
For thou hast heard, O my soul, the sound of the trumpet,
The alarm of war!"
Observe, the "soul" hears; the "heart" is pained. So generally the one is more active, the other more passive. The Hebrew margin gives, for "I must writhe," "I must wait" (comp. Mic_7:7); but this rendering does not suit the context. The walls of my heart. A poetical way of saying, "My heart beats."
20Destruction upon destruction is cried; for the whole land is spoiled: suddenly are my tents spoiled, and my curtains in a moment.
Jamieson-Fausset-Brown
20. Destruction ... cried--Breach upon breach is announced (Psa 42:7; Eze 7:26). The war "trumpet" ... the battle shout ... the "destructions" ... the havoc throughout "the whole land" ... the spoiling of the shepherds' "tents" (Jr 10:20; or, "tents" means cities, which should be overthrown as easily as tents [Calvin]), form a gradation.
20. Destruction ... cried--Breach upon breach is announced (Psa 42:7; Eze 7:26). The war "trumpet" ... the battle shout ... the "destructions" ... the havoc throughout "the whole land" ... the spoiling of the shepherds' "tents" (Jr 10:20; or, "tents" means cities, which should be overthrown as easily as tents [Calvin]), form a gradation.
The Pulpit Commentary
My tents. Jeremiah uses a similar phrase in Jer_30:18 (comp. also 2Sa_20:1; 1Ki_8:66; 1Ki_12:16; Psa_132:3; also Isa_29:1, "city where David encamped, i.e. dwelt"). The expression is evidently a "survival" of the nomadic, tent-dwelling age. (Comp. the parallel phrase, "my curtains," i.e. my tent-curtains; comp. Jer_10:20; Isa_54:2; Son_1:5.)
Shall I see the standard. (See on Jer_4:6.)
My tents. Jeremiah uses a similar phrase in Jer_30:18 (comp. also 2Sa_20:1; 1Ki_8:66; 1Ki_12:16; Psa_132:3; also Isa_29:1, "city where David encamped, i.e. dwelt"). The expression is evidently a "survival" of the nomadic, tent-dwelling age. (Comp. the parallel phrase, "my curtains," i.e. my tent-curtains; comp. Jer_10:20; Isa_54:2; Son_1:5.)
Shall I see the standard. (See on Jer_4:6.)
21How long shall I see the standard, and hear the sound of the trumpet?
Jamieson-Fausset-Brown
21. Judah in perplexity asks, How long is this state of things to continue?
21. Judah in perplexity asks, How long is this state of things to continue?
22For my people is foolish, they have not known me; they are sottish children, and they have none understanding: they are wise to do evil, but to do good they have no knowledge.
Jamieson-Fausset-Brown
22. Jehovah's reply; they cannot be otherwise than miserable, since they persevere in sin. The repetition of clauses gives greater force to the sentiment.
wise ... evil ... to do good ... no knowledge--reversing the rule (Ro 16:19) "wise unto ... good, simple concerning evil."
22. Jehovah's reply; they cannot be otherwise than miserable, since they persevere in sin. The repetition of clauses gives greater force to the sentiment.
wise ... evil ... to do good ... no knowledge--reversing the rule (Ro 16:19) "wise unto ... good, simple concerning evil."
The Pulpit Commentary
For my people is foolish. The Lord gives no direct answer to the complaining question in Jer_4:21. He simply states the moral ground for Judah's calamity, and implies that this will last so long as the people continue to be "foolish," i.e. virtual deniers of the true God.
For my people is foolish. The Lord gives no direct answer to the complaining question in Jer_4:21. He simply states the moral ground for Judah's calamity, and implies that this will last so long as the people continue to be "foolish," i.e. virtual deniers of the true God.
23I beheld the earth, and, lo, it was without form, and void; and the heavens, and they had no light.
Jamieson-Fausset-Brown
23. Graphic picture of the utter desolation about to visit Palestine. "I beheld, and lo!" four times solemnly repeated, heightens the awful effect of the scene (compare Is 24:19; 34:11).
without form and void--reduced to the primeval chaos (Ge 1:2).
23. Graphic picture of the utter desolation about to visit Palestine. "I beheld, and lo!" four times solemnly repeated, heightens the awful effect of the scene (compare Is 24:19; 34:11).
without form and void--reduced to the primeval chaos (Ge 1:2).
The Pulpit Commentary
I beheld. The prophet is again the speaker, but in a calmer mood. God's judgment has been pronounced, and it is not for him to rebel. He has now simply to record the vision of woe which has been granted him. He foresees the utter desolation into which not only the land of Judah, but the earth in general, will be brought, and which reminds him of nothing so much as the "waste and wild" condition of the earth previous to the first creative word. But why is "the earth" mentioned in this connection? Because the judgment upon Judah is but one act in the great general judgment which, when completed, will issue in a fresh order of things (comp. Isa_3:14, Isa_3:15, where side by side are mentioned Jehovah's judgment of "the peoples" and of "his people," and Isa_24:1-23; where the judgment upon the enemies of Israel is interwoven with the judgment upon "the earth"). Without form, and void; rather, waste and wild (to represent in some degree the characteristic assonance of the original—tohu va-bohu); more literally, immovable and lifeless. It is the phrase used in Genesis L 2 for primeval chaos. Tohu and bohu occur in parallel lines in Isa_34:11, to express utter desolation; tohu alone five times in the Book of Isaiah, and once in Job. They had no light. The heavens were in the same condition as on the third day, subsequently to the creation of the heavens, but prior to that of the luminaries.
Moved lightly; rather, moved to and fro.
I beheld. The prophet is again the speaker, but in a calmer mood. God's judgment has been pronounced, and it is not for him to rebel. He has now simply to record the vision of woe which has been granted him. He foresees the utter desolation into which not only the land of Judah, but the earth in general, will be brought, and which reminds him of nothing so much as the "waste and wild" condition of the earth previous to the first creative word. But why is "the earth" mentioned in this connection? Because the judgment upon Judah is but one act in the great general judgment which, when completed, will issue in a fresh order of things (comp. Isa_3:14, Isa_3:15, where side by side are mentioned Jehovah's judgment of "the peoples" and of "his people," and Isa_24:1-23; where the judgment upon the enemies of Israel is interwoven with the judgment upon "the earth"). Without form, and void; rather, waste and wild (to represent in some degree the characteristic assonance of the original—tohu va-bohu); more literally, immovable and lifeless. It is the phrase used in Genesis L 2 for primeval chaos. Tohu and bohu occur in parallel lines in Isa_34:11, to express utter desolation; tohu alone five times in the Book of Isaiah, and once in Job. They had no light. The heavens were in the same condition as on the third day, subsequently to the creation of the heavens, but prior to that of the luminaries.
Moved lightly; rather, moved to and fro.
24I beheld the mountains, and, lo, they trembled, and all the hills moved lightly.
Jamieson-Fausset-Brown
24. mountains--(Is 5:25).
moved lightly--shook vehemently.
24. mountains--(Is 5:25).
moved lightly--shook vehemently.
25I beheld, and, lo, there was no man, and all the birds of the heavens were fled.
Jamieson-Fausset-Brown
25. no man ... birds--No vestige of the human, or of the feathered creation, is to be seen (Eze 38:20; Zep 1:3).
25. no man ... birds--No vestige of the human, or of the feathered creation, is to be seen (Eze 38:20; Zep 1:3).
26I beheld, and, lo, the fruitful place was a wilderness, and all the cities thereof were broken down at the presence of the LORD, and by his fierce anger.
Jamieson-Fausset-Brown
26. fruitful place--Hebrew, Carmel.
a wilderness--Hebrew, "the wilderness," in contrast to "the fruitful place"; the great desert, where Carmel was, there is now the desert of Arabia [Maurer].
cities--in contrast to the fruitful place or field.
26. fruitful place--Hebrew, Carmel.
a wilderness--Hebrew, "the wilderness," in contrast to "the fruitful place"; the great desert, where Carmel was, there is now the desert of Arabia [Maurer].
cities--in contrast to the fruitful place or field.
The Pulpit Commentary
The fruitful place; rather, the garden-land (see on Jer_2:7). Not "the Carmel" (Keil, Payne Smith) for the context refers to the whole of the country, not to any single tract. The article before the two appellatives is the generic. At the presence of; rather, by reason of.
The fruitful place; rather, the garden-land (see on Jer_2:7). Not "the Carmel" (Keil, Payne Smith) for the context refers to the whole of the country, not to any single tract. The article before the two appellatives is the generic. At the presence of; rather, by reason of.
27For thus hath the LORD said, The whole land shall be desolate; yet will I not make a full end.
Jamieson-Fausset-Brown
27. full end--utter destruction: I will leave some hope of restoration (Jr 5:10, 18; 30:11; 46:28; compare Le 26:44).
27. full end--utter destruction: I will leave some hope of restoration (Jr 5:10, 18; 30:11; 46:28; compare Le 26:44).
The Pulpit Commentary
The vision breaks off, and the prophet emphasizes its truthfulness by the announcement of the Divine decree. "Desolation, and yet not a full end," is its burden. This is the same doctrine of the" remnant" which formed so important a part of the prophetic message of Isaiah and his contemporaries. However severe the punishment of Judah may be, there will be a "remnant" which shall escape, and become the seed of a holier nation (Amo_9:8; Isa_4:2; Isa_6:13; Isa_10:20; Isa_11:11; Hos_6:1,Hos_6:2).
The vision breaks off, and the prophet emphasizes its truthfulness by the announcement of the Divine decree. "Desolation, and yet not a full end," is its burden. This is the same doctrine of the" remnant" which formed so important a part of the prophetic message of Isaiah and his contemporaries. However severe the punishment of Judah may be, there will be a "remnant" which shall escape, and become the seed of a holier nation (Amo_9:8; Isa_4:2; Isa_6:13; Isa_10:20; Isa_11:11; Hos_6:1,Hos_6:2).
28For this shall the earth mourn, and the heavens above be black; because I have spoken it, I have purposed it, and will not repent, neither will I turn back from it.
Jamieson-Fausset-Brown
28. For this--on account of the desolations just described (Is 5:30; Ho 4:3).
not repent--(Nu 23:19).
28. For this--on account of the desolations just described (Is 5:30; Ho 4:3).
not repent--(Nu 23:19).
The Pulpit Commentary
For this; i.e. because of the impending judgment. Be black. "To be black" is equivalent to "to put on mourning" (comp. Jer_8:21; Jer_14:2).
For this; i.e. because of the impending judgment. Be black. "To be black" is equivalent to "to put on mourning" (comp. Jer_8:21; Jer_14:2).
29The whole city shall flee for the noise of the horsemen and bowmen; they shall go into thickets, and climb up upon the rocks: every city shall be forsaken, and not a man dwell therein.
Jamieson-Fausset-Brown
29. whole city--Jerusalem: to it the inhabitants of the country had fled for refuge; but when it, too, is likely to fall, they flee out of it to hide in the "thickets." Henderson translates, "every city."
noise--The mere noise of the hostile horsemen shall put you to flight.
29. whole city--Jerusalem: to it the inhabitants of the country had fled for refuge; but when it, too, is likely to fall, they flee out of it to hide in the "thickets." Henderson translates, "every city."
noise--The mere noise of the hostile horsemen shall put you to flight.
The Pulpit Commentary
The whole city. The reading of which this is a version can hardly be the right one; for "the whole city" can only be Jerusalem, and in Jer_4:6 the people outside are bidden to take refuge in the capital. Hence Ewald, Hitzig, and Payne Smith would slightly amend the word rendered "city," so as to translate "the whole land" (of Judah). Shall flee; literally, fleeth. So afterwards render, "have gone … is forsaken," "dwelleth." It is a vivid dramatic representation of the effects of the invasion. Bowmen. It is singular that Herodotus should say nothing about the use of the bow by the Chaldeans. But the monuments give ample evidence that they were a people of archers. So of course were the Scythians, as Herodotus testifies. The rooks; i.e. the limestone caverns which abound in Palestine, and which were frequently used as strongholds and hiding-places (see Jdg_6:2; Jdg_15:8; 1Sa_13:6; 1Sa_14:11; 1Sa_24:3 (especially); 1Ki_18:13).
The whole city. The reading of which this is a version can hardly be the right one; for "the whole city" can only be Jerusalem, and in Jer_4:6 the people outside are bidden to take refuge in the capital. Hence Ewald, Hitzig, and Payne Smith would slightly amend the word rendered "city," so as to translate "the whole land" (of Judah). Shall flee; literally, fleeth. So afterwards render, "have gone … is forsaken," "dwelleth." It is a vivid dramatic representation of the effects of the invasion. Bowmen. It is singular that Herodotus should say nothing about the use of the bow by the Chaldeans. But the monuments give ample evidence that they were a people of archers. So of course were the Scythians, as Herodotus testifies. The rooks; i.e. the limestone caverns which abound in Palestine, and which were frequently used as strongholds and hiding-places (see Jdg_6:2; Jdg_15:8; 1Sa_13:6; 1Sa_14:11; 1Sa_24:3 (especially); 1Ki_18:13).
30And when thou art spoiled, what wilt thou do? Though thou clothest thyself with crimson, though thou deckest thee with ornaments of gold, though thou rentest thy face with painting, in vain shalt thou make thyself fair; thy lovers will despise thee, they will seek thy life.
Jamieson-Fausset-Brown
30. when thou art spoiled--rather, "thou, O destroyed one" [Maurer].
rentest ... face with painting--Oriental women paint their eyes with stibium, or antimony, to make them look full and sparkling, the black margin causing the white of the eyes to appear the brighter by contrast (2Ki 9:30). He uses the term "distendest" in derision of their effort to make their eyes look large [Maurer]; or else, "rentest," that is, dost lacerate by puncturing the eyelid in order to make the antimony adhere [Rosenmuller]. So the Jews use every artifice to secure the aid of Egypt against Babylon.
face--rather, thy eyes (Eze 23:40).
30. when thou art spoiled--rather, "thou, O destroyed one" [Maurer].
rentest ... face with painting--Oriental women paint their eyes with stibium, or antimony, to make them look full and sparkling, the black margin causing the white of the eyes to appear the brighter by contrast (2Ki 9:30). He uses the term "distendest" in derision of their effort to make their eyes look large [Maurer]; or else, "rentest," that is, dost lacerate by puncturing the eyelid in order to make the antimony adhere [Rosenmuller]. So the Jews use every artifice to secure the aid of Egypt against Babylon.
face--rather, thy eyes (Eze 23:40).
The Pulpit Commentary
And when thou art spoiled, etc. It is Jerusalem who is addressed—Jerusalem, personified as a woman, who decks herself out finely to please her admirers. All these arts are in vain, for a violent repulsion has converted her lovers into her deadly enemies. And when Jerusalem is "spoiled," or taken by storm, what device will there be left to attempt? The "lovers" are the foreign powers to whom the Jews paid court (Jer_2:18, Jer_2:36, 87). Though thou rentest thy face, etc; alluding to the custom of Eastern women, who try to make their eyes seem larger by putting powdered antimony (the Arabic kohl) upon their eyelids. So, for instance, did Jezebel (see 2Ki_11:1-21 :30); and one of Job's daughters received the name Keren-happuch, "box of antimony," i.e. one who sets off the company in which she is, as antimony does the eye. An old author, Dr. Shaw, writes thus: "None of these ladies take themselves to be completely dressed till they have tinged the hair and edges of their eyelids with the powder of lead ore. And as this operation is performed by dipping first into this powder a small wooden bodkin of the thickness of a quill, and then drawing it afterwards through the eyelids over the ball of the eye, we have a lively image of what the prophet (Jer_4:30) may be supposed to mean".
And when thou art spoiled, etc. It is Jerusalem who is addressed—Jerusalem, personified as a woman, who decks herself out finely to please her admirers. All these arts are in vain, for a violent repulsion has converted her lovers into her deadly enemies. And when Jerusalem is "spoiled," or taken by storm, what device will there be left to attempt? The "lovers" are the foreign powers to whom the Jews paid court (Jer_2:18, Jer_2:36, 87). Though thou rentest thy face, etc; alluding to the custom of Eastern women, who try to make their eyes seem larger by putting powdered antimony (the Arabic kohl) upon their eyelids. So, for instance, did Jezebel (see 2Ki_11:1-21 :30); and one of Job's daughters received the name Keren-happuch, "box of antimony," i.e. one who sets off the company in which she is, as antimony does the eye. An old author, Dr. Shaw, writes thus: "None of these ladies take themselves to be completely dressed till they have tinged the hair and edges of their eyelids with the powder of lead ore. And as this operation is performed by dipping first into this powder a small wooden bodkin of the thickness of a quill, and then drawing it afterwards through the eyelids over the ball of the eye, we have a lively image of what the prophet (Jer_4:30) may be supposed to mean".
31For I have heard a voice as of a woman in travail, and the anguish as of her that bringeth forth her first child, the voice of the daughter of Zion, that bewaileth herself, that spreadeth her hands, saying, Woe is me now! for my soul is wearied because of murderers.
Jamieson-Fausset-Brown
31. anguish--namely, occasioned by the attack of the enemy.
daughter of Zion--There is peculiar beauty in suppressing the name of the person in trouble, until that trouble had been fully described [Henderson].
bewaileth herself--rather, "draweth her breath short" [Horsley]; "panteth."
spreadeth ... hands--(La 1:17).
31. anguish--namely, occasioned by the attack of the enemy.
daughter of Zion--There is peculiar beauty in suppressing the name of the person in trouble, until that trouble had been fully described [Henderson].
bewaileth herself--rather, "draweth her breath short" [Horsley]; "panteth."
spreadeth ... hands--(La 1:17).
The Pulpit Commentary
For I have heard a voice, etc. This explains the preceding statement, "They will seek thy life." It is this murderous plot which calls forth the "cry as of a woman in pangs." Bewaileth herself; rather, sigheth deeply. Her hands; literally, her palms. Is wearied because of murderers; rather, fainteth into the hands of (literally, is treaty unto) the murderers.
For I have heard a voice, etc. This explains the preceding statement, "They will seek thy life." It is this murderous plot which calls forth the "cry as of a woman in pangs." Bewaileth herself; rather, sigheth deeply. Her hands; literally, her palms. Is wearied because of murderers; rather, fainteth into the hands of (literally, is treaty unto) the murderers.
THE HOLY BIBLE
Jeremiah
Chapter 4
Translated out of the original tongues, and with the former translations diligently compared and revised.
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