Jeremiah 9
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Jeremiah 9
Oh That My Head Were Waters
1Oh that my head were waters, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people!
Jamieson-Fausset-Brown
CHAPTER 9
Jr 9:1-26. Jeremiah's Lamentation for the Jews' Sins and Consequent Punishment.
1. This verse is more fitly joined to the last chapter, as verse 23 in the Hebrew (compare Is 22:4; La 2:11; 3:48).
CHAPTER 9
Jr 9:1-26. Jeremiah's Lamentation for the Jews' Sins and Consequent Punishment.
1. This verse is more fitly joined to the last chapter, as verse 23 in the Hebrew (compare Is 22:4; La 2:11; 3:48).
The Pulpit Commentary
The Hebrew more correctly attaches this verse to Jer_8:1-22. Oh that my head were waters, etc.! A quaint conceit, it may be said. But "if we have been going on pace for pace with the passion before, this sudden conversion of a strong-felt metaphor into something to be actually realized in nature, is strictly and strikingly natural." So Bishop Dearie, quoting, by way of illustration, Shakespeare's 'Richard II.,' "meditating on his own utter annihilation as to royalty:"
"Oh that I were a mockery king of snow,
To melt before the sun of Bolingbroke!"
The tone of complaint continues in the following verse, though the subject is different.
The Hebrew more correctly attaches this verse to Jer_8:1-22. Oh that my head were waters, etc.! A quaint conceit, it may be said. But "if we have been going on pace for pace with the passion before, this sudden conversion of a strong-felt metaphor into something to be actually realized in nature, is strictly and strikingly natural." So Bishop Dearie, quoting, by way of illustration, Shakespeare's 'Richard II.,' "meditating on his own utter annihilation as to royalty:"
"Oh that I were a mockery king of snow,
To melt before the sun of Bolingbroke!"
The tone of complaint continues in the following verse, though the subject is different.
2Oh that I had in the wilderness a lodging place of wayfaring men; that I might leave my people, and go from them! for they be all adulterers, an assembly of treacherous men.
Jamieson-Fausset-Brown
2. lodging-place--a caravanseral for caravans, or companies travelling in the desert, remote from towns. It was a square building enclosing an open court. Though a lonely and often filthy dwelling, Jeremiah would prefer even it to the comforts of Jerusalem, so as to be removed from the pollutions of the capital (Psa 55:7, 8).
2. lodging-place--a caravanseral for caravans, or companies travelling in the desert, remote from towns. It was a square building enclosing an open court. Though a lonely and often filthy dwelling, Jeremiah would prefer even it to the comforts of Jerusalem, so as to be removed from the pollutions of the capital (Psa 55:7, 8).
The Pulpit Commentary
Complaint of the treachery and folly of the people; lamentation over their consequences.
A lodging place of wayfaring men; a "khan" or "caravanserai," to use the terms now so familiar from Eastern travel, where "wayfaring men" could at least find shelter, and the means of preparing their provisions. Comp; besides the parallel passage in Psa_55:6, Psa_55:7, our own Cowper's fine reminiscence of Jeremiah: "Oh for a lodge in some vast wilderness!" etc. Adulterers … treacherous men (see Jer_2:20; Jer_3:8, Jer_3:9; Jer_3:20; Jer_5:11).
Complaint of the treachery and folly of the people; lamentation over their consequences.
A lodging place of wayfaring men; a "khan" or "caravanserai," to use the terms now so familiar from Eastern travel, where "wayfaring men" could at least find shelter, and the means of preparing their provisions. Comp; besides the parallel passage in Psa_55:6, Psa_55:7, our own Cowper's fine reminiscence of Jeremiah: "Oh for a lodge in some vast wilderness!" etc. Adulterers … treacherous men (see Jer_2:20; Jer_3:8, Jer_3:9; Jer_3:20; Jer_5:11).
3And they bend their tongues like their bow for lies: but they are not valiant for the truth upon the earth; for they proceed from evil to evil, and they know not me, saith the LORD.
Jamieson-Fausset-Brown
3. bend ... tongues ... for lies--that is, with lies as their arrows; they direct lies on their tongue as their bow (Psa 64:3, 4).
not valiant for ... truth--(Jr 7:28). Maurer translates, "They do not prevail by truth" or faith (Psa 12:4). Their tongue, not faith, is their weapon.
upon ... earth--rather, "in the land."
know not me--(Ho 4:1).
3. bend ... tongues ... for lies--that is, with lies as their arrows; they direct lies on their tongue as their bow (Psa 64:3, 4).
not valiant for ... truth--(Jr 7:28). Maurer translates, "They do not prevail by truth" or faith (Psa 12:4). Their tongue, not faith, is their weapon.
upon ... earth--rather, "in the land."
know not me--(Ho 4:1).
The Pulpit Commentary
And they bend their tongues, etc.; rather, and they bend their tongue as their bow of falsehood, and they use not their valor in (literally, according to) good faith. There is a sad, stern irony in these words, which remind us of Isaiah's (Isa_5:22) "valiant men—for drinking wine" and of our own prophet's repetition of himself in Jer_22:10, "Their valor is—untruth." A less pointed form of the same figurative statement is that of the psalmist in Psa_64:3. Upon the earth; rather, in the land. The Authorized Version pays very little regard to the context in its rendering of the ambiguous word erec.
And they bend their tongues, etc.; rather, and they bend their tongue as their bow of falsehood, and they use not their valor in (literally, according to) good faith. There is a sad, stern irony in these words, which remind us of Isaiah's (Isa_5:22) "valiant men—for drinking wine" and of our own prophet's repetition of himself in Jer_22:10, "Their valor is—untruth." A less pointed form of the same figurative statement is that of the psalmist in Psa_64:3. Upon the earth; rather, in the land. The Authorized Version pays very little regard to the context in its rendering of the ambiguous word erec.
4Take ye heed every one of his neighbour, and trust ye not in any brother: for every brother will utterly supplant, and every neighbour will walk with slanders.
Jamieson-Fausset-Brown
4. supplant--literally, "trip up by the heel" (Ho 12:3).
walk with slanders--(Jr 6:28).
4. supplant--literally, "trip up by the heel" (Ho 12:3).
walk with slanders--(Jr 6:28).
The Pulpit Commentary
Take ye heed every one of his neighbor. Such was the result of clinging to an unprogressive religion—one which refused to be spiritualized by the prophets. Certainly, if the established religion was so inefficacious, it was self-condemned. Hero we find the prophet depicting a state of society in which the elementary bonds are already dissolved, and suspicion becomes the natural attitude even of a good man. We find a very similar picture in the last chapter of Micah—a chapter, it is true, which stands apart from the rest of the book, as it implies a greater development of wickedness than the rest of Micah and the contemporary prophecies of Isaiah would lead us to expect. Are these prophetic descriptions just and accurate? We may allow something, no doubt, for the warmth of feeling natural to every human preacher, even under the influence of inspiration; but we must not allow ourselves to explain away the obvious meaning of the prophets. The latter and their disciples were "the salt" of their country; and in proportion as their influence declined, the natural effects of a non-moral, purely ritualistic religion showed themselves on a larger scale. Every brother; i.e. every fellow-tribesman or fellow-citizen. Will utterly supplant. There is nothing in the context to suggest an allusion to Gen_27:36 (Jacob). The verb has its common sense of deceiving. The tense should be the present, not the future, both here and in the next verse. Will walk; rather, goeth about (see Jer_6:28).
Take ye heed every one of his neighbor. Such was the result of clinging to an unprogressive religion—one which refused to be spiritualized by the prophets. Certainly, if the established religion was so inefficacious, it was self-condemned. Hero we find the prophet depicting a state of society in which the elementary bonds are already dissolved, and suspicion becomes the natural attitude even of a good man. We find a very similar picture in the last chapter of Micah—a chapter, it is true, which stands apart from the rest of the book, as it implies a greater development of wickedness than the rest of Micah and the contemporary prophecies of Isaiah would lead us to expect. Are these prophetic descriptions just and accurate? We may allow something, no doubt, for the warmth of feeling natural to every human preacher, even under the influence of inspiration; but we must not allow ourselves to explain away the obvious meaning of the prophets. The latter and their disciples were "the salt" of their country; and in proportion as their influence declined, the natural effects of a non-moral, purely ritualistic religion showed themselves on a larger scale. Every brother; i.e. every fellow-tribesman or fellow-citizen. Will utterly supplant. There is nothing in the context to suggest an allusion to Gen_27:36 (Jacob). The verb has its common sense of deceiving. The tense should be the present, not the future, both here and in the next verse. Will walk; rather, goeth about (see Jer_6:28).
5And they will deceive every one his neighbour, and will not speak the truth: they have taught their tongue to speak lies, and weary themselves to commit iniquity.
Jamieson-Fausset-Brown
5. weary themselves--are at laborious pains to act perversely [Maurer]. Sin is a hard bondage (Ha 2:13).
5. weary themselves--are at laborious pains to act perversely [Maurer]. Sin is a hard bondage (Ha 2:13).
The Pulpit Commentary
They have taught their tongue, etc.; again an intimation of the unnaturalness (in the higher sense) of vice (comp. on Jer_2:33).
They have taught their tongue, etc.; again an intimation of the unnaturalness (in the higher sense) of vice (comp. on Jer_2:33).
6Thine habitation is in the midst of deceit; through deceit they refuse to know me, saith the LORD.
Jamieson-Fausset-Brown
6. Thine--God addresses Jeremiah, who dwelt in the midst of deceitful men.
refuse to know me--Their ignorance of God is wilful (Jr 9:3; 5:4, 5).
6. Thine--God addresses Jeremiah, who dwelt in the midst of deceitful men.
refuse to know me--Their ignorance of God is wilful (Jr 9:3; 5:4, 5).
The Pulpit Commentary
Thine habitation, etc. According to St. Jerome, this is addressed to the prophet; but it is better to follow the Targum, which makes the clause refer to the Jewish people. The connection is (as Dr. Payne Smith points out)," Trust no one; for thou dwellest surrounded by deceit on every side."
Thine habitation, etc. According to St. Jerome, this is addressed to the prophet; but it is better to follow the Targum, which makes the clause refer to the Jewish people. The connection is (as Dr. Payne Smith points out)," Trust no one; for thou dwellest surrounded by deceit on every side."
Shall I Not Visit Them for These Things?
7Therefore thus saith the LORD of hosts, Behold, I will melt them, and try them; for how shall I do for the daughter of my people?
Jamieson-Fausset-Brown
7. melt ... try them--by sending calamities on them.
for how shall I do--"What else can I do for the sake of the daughter of My people?" [Maurer], (Is 1:25; Mal 3:3).
7. melt ... try them--by sending calamities on them.
for how shall I do--"What else can I do for the sake of the daughter of My people?" [Maurer], (Is 1:25; Mal 3:3).
The Pulpit Commentary
I will melt them. It is the same word as that used in Mal_3:3 of the "refiner and purifier of silver." Purification, not destruction, is the object of the judgment which is threatened! Strange that mercy should find place, after the offence of the criminal has been found so grievous l But, lest we should expect too favorable an issue, the prophet adds, in the name of Jehovah, For how shall I do? or rather, How should I act? How otherwise should I act? The continuation is a little doubtful. The Hebrew has," by reason of the daughter of my people;" but this can hardly be right. We naturally expect something to justify the preceding statement. The reading of the Septuagint answers to our anticipations by rendering ἀπὸ προσώπου πονηρίας θυγατρὸς λαοῦ μου, and this is confirmed by the parallel passage Jer_7:12 (comp. Jer_11:17; Jer_32:32).
I will melt them. It is the same word as that used in Mal_3:3 of the "refiner and purifier of silver." Purification, not destruction, is the object of the judgment which is threatened! Strange that mercy should find place, after the offence of the criminal has been found so grievous l But, lest we should expect too favorable an issue, the prophet adds, in the name of Jehovah, For how shall I do? or rather, How should I act? How otherwise should I act? The continuation is a little doubtful. The Hebrew has," by reason of the daughter of my people;" but this can hardly be right. We naturally expect something to justify the preceding statement. The reading of the Septuagint answers to our anticipations by rendering ἀπὸ προσώπου πονηρίας θυγατρὸς λαοῦ μου, and this is confirmed by the parallel passage Jer_7:12 (comp. Jer_11:17; Jer_32:32).
8Their tongue is as an arrow shot out; it speaketh deceit: one speaketh peaceably to his neighbour with his mouth, but in heart he layeth his wait.
Jamieson-Fausset-Brown
8. tongue ... arrow shot out--rather, "a murdering arrow" [Maurer] (Jr 9:3).
speaketh peaceably ... in heart ... layeth ... wait--layeth his ambush [Henderson], (Psa 55:21).
8. tongue ... arrow shot out--rather, "a murdering arrow" [Maurer] (Jr 9:3).
speaketh peaceably ... in heart ... layeth ... wait--layeth his ambush [Henderson], (Psa 55:21).
The Pulpit Commentary
(Comp. Psa_55:21.) As an arrow shot out; rather, as a sharpened arrow; but this is based on the marginal reading, and is itself a slightly forced rendering. The Hebrew text (i.e. the consonants), and also the Septuagint and Vulgate, have "as a murderous arrow."
(Comp. Psa_55:21.) As an arrow shot out; rather, as a sharpened arrow; but this is based on the marginal reading, and is itself a slightly forced rendering. The Hebrew text (i.e. the consonants), and also the Septuagint and Vulgate, have "as a murderous arrow."
9Shall I not visit them for these things? saith the LORD: shall not my soul be avenged on such a nation as this?
Jamieson-Fausset-Brown
9. (Jr 5:9, 29).
9. (Jr 5:9, 29).
10For the mountains will I take up a weeping and wailing, and for the habitations of the wilderness a lamentation, because they are burned up, so that none can pass through them; neither can men hear the voice of the cattle; both the fowl of the heavens and the beast are fled; they are gone.
Jamieson-Fausset-Brown
10. Jeremiah breaks in upon Jehovah's threats of wrath with lamentation for his desolated country.
mountains--once cultivated and fruitful: the hillsides were cultivated in terraces between the rocks.
habitations of ... wilderness--rather, "the pleasant herbage (literally, 'the choice parts' of any thing) of the pasture plain." The Hebrew for "wilderness" expresses not a barren desert, but an untilled plain, fit for pasture.
burned up--because no one waters them, the inhabitants being all gone.
none can pass through them--much less inhabit them.
fowl--(Jr 4:25).
10. Jeremiah breaks in upon Jehovah's threats of wrath with lamentation for his desolated country.
mountains--once cultivated and fruitful: the hillsides were cultivated in terraces between the rocks.
habitations of ... wilderness--rather, "the pleasant herbage (literally, 'the choice parts' of any thing) of the pasture plain." The Hebrew for "wilderness" expresses not a barren desert, but an untilled plain, fit for pasture.
burned up--because no one waters them, the inhabitants being all gone.
none can pass through them--much less inhabit them.
fowl--(Jr 4:25).
The Pulpit Commentary
This and the next six verses contain a description of the sad fate of the sinful land and people. At first the prophet speaks as if he saw it all spread out before him. Then, in the character of a surprised spectator, he inquires how this came to pass, and receives the Divine answer, that it is the doom of self-willed rebellion. The habitations should rather be pastures. The country, once covered with grazing flocks and herds, is now so utterly waste that even the birds cannot find subsistence.
This and the next six verses contain a description of the sad fate of the sinful land and people. At first the prophet speaks as if he saw it all spread out before him. Then, in the character of a surprised spectator, he inquires how this came to pass, and receives the Divine answer, that it is the doom of self-willed rebellion. The habitations should rather be pastures. The country, once covered with grazing flocks and herds, is now so utterly waste that even the birds cannot find subsistence.
11And I will make Jerusalem heaps, and a den of dragons; and I will make the cities of Judah desolate, without an inhabitant.
Jamieson-Fausset-Brown
11. And--omit "And." Jehovah here resumes His speech from Jr 9:9.
heaps--(see on Is 25:2).
dragons--jackals.
11. And--omit "And." Jehovah here resumes His speech from Jr 9:9.
heaps--(see on Is 25:2).
dragons--jackals.
The Pulpit Commentary
I will make, etc. Notice how the utterances of the prophets stand side by side with those of Jehovah. A true prophet has no personal views; so that whether his revelations are expressed in the one form or the other makes no difference. Dragons; rather, jackals.
I will make, etc. Notice how the utterances of the prophets stand side by side with those of Jehovah. A true prophet has no personal views; so that whether his revelations are expressed in the one form or the other makes no difference. Dragons; rather, jackals.
Who Is the Wise Man?
12Who is the wise man, that may understand this? and who is he to whom the mouth of the LORD hath spoken, that he may declare it, for what the land perisheth and is burned up like a wilderness, that none passeth through?
Jamieson-Fausset-Brown
12. Rather, "Who is a wise man? (that is, Whosoever has inspired wisdom, 2Pe 3:15); let him understand this (weigh well the evils impending, and the causes of their being sent); and he to whom the mouth of the Lord hath spoken (that is, whosoever is prophetically inspired), let him declare it to his fellow countrymen," if haply they may be roused to repentance, the only hope of safety.
12. Rather, "Who is a wise man? (that is, Whosoever has inspired wisdom, 2Pe 3:15); let him understand this (weigh well the evils impending, and the causes of their being sent); and he to whom the mouth of the Lord hath spoken (that is, whosoever is prophetically inspired), let him declare it to his fellow countrymen," if haply they may be roused to repentance, the only hope of safety.
The Pulpit Commentary
For what the land perisheth. A closer rendering would be more forcible: Wherefore hath the land perished, is it burned up like the wilderness with none that passeth through
For what the land perisheth. A closer rendering would be more forcible: Wherefore hath the land perished, is it burned up like the wilderness with none that passeth through
13And the LORD saith, Because they have forsaken my law which I set before them, and have not obeyed my voice, neither walked therein;
Jamieson-Fausset-Brown
13. Answer to the "for what the land perisheth" (Jr 9:12).
13. Answer to the "for what the land perisheth" (Jr 9:12).
The Pulpit Commentary
There is no answer, for the wise men are ashamed (Jer_8:9); so Jehovah himself takes up his speech. My law which I set before them; not in reference to the publication of the Law on Sinai, but, as Keil rightly points out, to the oral exhibition of the Torah by the prophets. Neither walked therein; viz. in the Law. (On the precise contents of the term here rendered "Law," see note on Jer_8:8.)
There is no answer, for the wise men are ashamed (Jer_8:9); so Jehovah himself takes up his speech. My law which I set before them; not in reference to the publication of the Law on Sinai, but, as Keil rightly points out, to the oral exhibition of the Torah by the prophets. Neither walked therein; viz. in the Law. (On the precise contents of the term here rendered "Law," see note on Jer_8:8.)
14But have walked after the imagination of their own heart, and after Baalim, which their fathers taught them:
Jamieson-Fausset-Brown
14. (Jr 7:24).
Baalim--plural of Baal, to express his supposed manifold powers.
fathers taught them--(Ga 1:14; 1Pe 1:18). We are not to follow the errors of the fathers, but the authority of Scripture and of God [Jerome].
14. (Jr 7:24).
Baalim--plural of Baal, to express his supposed manifold powers.
fathers taught them--(Ga 1:14; 1Pe 1:18). We are not to follow the errors of the fathers, but the authority of Scripture and of God [Jerome].
The Pulpit Commentary
Imagination; rather, stubbornness (see on Jer_3:17). Baalim. The Hebrew has "the Baalim;" practically equivalent to "the idol-gods" (see on Jer_2:8). Which their fathers taught them. "Which" refers to both clauses, i.e. to the obstinacy and the Baal-worship.
Imagination; rather, stubbornness (see on Jer_3:17). Baalim. The Hebrew has "the Baalim;" practically equivalent to "the idol-gods" (see on Jer_2:8). Which their fathers taught them. "Which" refers to both clauses, i.e. to the obstinacy and the Baal-worship.
15Therefore thus saith the LORD of hosts, the God of Israel; Behold, I will feed them, even this people, with wormwood, and give them water of gall to drink.
Jamieson-Fausset-Brown
15. feed--(Jr 8:14; 23:15; Psa 80:5).
15. feed--(Jr 8:14; 23:15; Psa 80:5).
The Pulpit Commentary
I will feed them … with wormwood. A figure for the bitter privations of captivity (comp. Lam_3:15, "He hath filled me with bitterness, he hath made me drunken with wormwood"). Wormwood and gall—i.e; the poppy (Tristram)—are combined again in Deu_29:17.
I will feed them … with wormwood. A figure for the bitter privations of captivity (comp. Lam_3:15, "He hath filled me with bitterness, he hath made me drunken with wormwood"). Wormwood and gall—i.e; the poppy (Tristram)—are combined again in Deu_29:17.
16I will scatter them also among the heathen, whom neither they nor their fathers have known: and I will send a sword after them, till I have consumed them.
Jamieson-Fausset-Brown
16. nor their fathers have known--alluding to Jr 9:14, "Their fathers taught them" idolatry; therefore the children shall be scattered to a land which neither their fathers nor they have known.
send a sword after them--Not even in flight shall they be safe.
16. nor their fathers have known--alluding to Jr 9:14, "Their fathers taught them" idolatry; therefore the children shall be scattered to a land which neither their fathers nor they have known.
send a sword after them--Not even in flight shall they be safe.
The Pulpit Commentary
I will scatter them also, etc. (comp. Deu_28:64; Le 26:33). I will send a [the] sword after them. Even in the land of their captivity they shall have no rest. A special prophecy to the same effect was addressed to the Jewish fugitives in Egypt (Jer_44:27). In both cases it is the unbelievers who are referred to; the nation as such was, through its Divine calling, indestructible.
I will scatter them also, etc. (comp. Deu_28:64; Le 26:33). I will send a [the] sword after them. Even in the land of their captivity they shall have no rest. A special prophecy to the same effect was addressed to the Jewish fugitives in Egypt (Jer_44:27). In both cases it is the unbelievers who are referred to; the nation as such was, through its Divine calling, indestructible.
Call for the Mourning Women
17Thus saith the LORD of hosts, Consider ye, and call for the mourning women, that they may come; and send for cunning women, that they may come:
Jamieson-Fausset-Brown
17. mourning women--hired to heighten lamentation by plaintive cries baring the breast, beating the arms, and suffering the hair to flow dishevelled (2Ch 35:25; Ec 12:5; Mt 9:23).
cunning--skilled in wailing.
17. mourning women--hired to heighten lamentation by plaintive cries baring the breast, beating the arms, and suffering the hair to flow dishevelled (2Ch 35:25; Ec 12:5; Mt 9:23).
cunning--skilled in wailing.
18And let them make haste, and take up a wailing for us, that our eyes may run down with tears, and our eyelids gush out with waters.
Jamieson-Fausset-Brown
18. (Jr 14:17).
18. (Jr 14:17).
The Pulpit Commentary
A new scene is introduced. To give an idea of the greatness of the impending blow, all the skilled mourners are sent for to raise the cry of lamentation. But no, this is not enough. So large will be the number of the dead that all the women must take their part in the doleful office. The description of the mourning women is as true to modem as to ancient life in the East. "And, indeed," says Dr. Shaw, a thoughtful traveler and an ornament of Oxford in the dark eighteenth century, "they perform their parts with such proper sounds, gestures, and commotions, that they rarely fail to work up the assembly into some extraordinary pitch of thoughtfulness and sorrow".
That our eyes may run down, etc.; a justification of this artificial system-The piercing notes of the hired mourners are to relieve the sorrow of the afflicted by forcing for it a vent.
A new scene is introduced. To give an idea of the greatness of the impending blow, all the skilled mourners are sent for to raise the cry of lamentation. But no, this is not enough. So large will be the number of the dead that all the women must take their part in the doleful office. The description of the mourning women is as true to modem as to ancient life in the East. "And, indeed," says Dr. Shaw, a thoughtful traveler and an ornament of Oxford in the dark eighteenth century, "they perform their parts with such proper sounds, gestures, and commotions, that they rarely fail to work up the assembly into some extraordinary pitch of thoughtfulness and sorrow".
That our eyes may run down, etc.; a justification of this artificial system-The piercing notes of the hired mourners are to relieve the sorrow of the afflicted by forcing for it a vent.
19For a voice of wailing is heard out of Zion, How are we spoiled! we are greatly confounded, because we have forsaken the land, because our dwellings have cast us out.
Jamieson-Fausset-Brown
19. The cry of "the mourning women."
spoiled--laid waste.
dwellings cast us out--fulfilling Le 18:28; 20:22. Calvin translates, "The enemy have cast down our habitations."
19. The cry of "the mourning women."
spoiled--laid waste.
dwellings cast us out--fulfilling Le 18:28; 20:22. Calvin translates, "The enemy have cast down our habitations."
The Pulpit Commentary
Forsaken; rather, left. Our dwellings have cast us out; rather, they hare cast down our dwellings.
Yet hear; rather, for hear.
Forsaken; rather, left. Our dwellings have cast us out; rather, they hare cast down our dwellings.
Yet hear; rather, for hear.
20Yet hear the word of the LORD, O ye women, and let your ear receive the word of his mouth, and teach your daughters wailing, and every one her neighbour lamentation.
Jamieson-Fausset-Brown
20. Yet--rather, "Only" [Henderson]. This particle calls attention to what follows.
teach ... daughters wailing--The deaths will be so many that there will be a lack of mourning women to bewail them. The mothers, therefore, must teach their daughters the science to supply the want.
20. Yet--rather, "Only" [Henderson]. This particle calls attention to what follows.
teach ... daughters wailing--The deaths will be so many that there will be a lack of mourning women to bewail them. The mothers, therefore, must teach their daughters the science to supply the want.
21For death is come up into our windows, and is entered into our palaces, to cut off the children from without, and the young men from the streets.
Jamieson-Fausset-Brown
21. death ... windows--The death-inflicting soldiery, finding the doors closed, burst in by the windows.
to cut off ... children from ... streets--Death cannot be said to enter the windows to cut off the children in the streets, but to cut them off, so as no more to play in the streets without (Zec 8:5).
21. death ... windows--The death-inflicting soldiery, finding the doors closed, burst in by the windows.
to cut off ... children from ... streets--Death cannot be said to enter the windows to cut off the children in the streets, but to cut them off, so as no more to play in the streets without (Zec 8:5).
The Pulpit Commentary
Death is come up, etc. "Death," equivalent to "pestilence" (as Jer_15:2), the most dreaded foe of a besieged population. (For the figure, comp. Joe_2:9.) The children from without. The ideal of Zechariah is that "the streets of the city should be full of boys and girls playing in the streets thereof" (Zec_8:5). But the pitiless reaper, Death, shall cut off even "the playful child from the street" (so we might render more literally). Streets, in the parallel clause, means the "broad places" where men congregate to toll the news.
Death is come up, etc. "Death," equivalent to "pestilence" (as Jer_15:2), the most dreaded foe of a besieged population. (For the figure, comp. Joe_2:9.) The children from without. The ideal of Zechariah is that "the streets of the city should be full of boys and girls playing in the streets thereof" (Zec_8:5). But the pitiless reaper, Death, shall cut off even "the playful child from the street" (so we might render more literally). Streets, in the parallel clause, means the "broad places" where men congregate to toll the news.
22Speak, Thus saith the LORD, Even the carcases of men shall fall as dung upon the open field, and as the handful after the harvestman, and none shall gather them.
Jamieson-Fausset-Brown
22. saith the Lord--continuing the thread of discourse from Jr 9:20.
dung--(Jr 8:2).
handful ... none ... gather them--implying that the handful has been so trodden as to be not worth even the poor gleaner's effort to gather it. Or the Eastern custom may be referred to: the reaper cuts the grain and is followed by another who gathers it. This grain shall not be worth gathering. How galling to the pride of the Jews to hear that so shall their carcasses be trodden contemptuously under foot!
22. saith the Lord--continuing the thread of discourse from Jr 9:20.
dung--(Jr 8:2).
handful ... none ... gather them--implying that the handful has been so trodden as to be not worth even the poor gleaner's effort to gather it. Or the Eastern custom may be referred to: the reaper cuts the grain and is followed by another who gathers it. This grain shall not be worth gathering. How galling to the pride of the Jews to hear that so shall their carcasses be trodden contemptuously under foot!
The Pulpit Commentary
Speak, Thus saith the Lord. These words are in three important respects contrary to the style of Jeremiah:
(1) such a prefix as "speak" is unique;
(2). such a phrase as כה נאם is also unique m Jeremiah;
(3) when our prophet does use the formula נאם it is not at the beginning of a verse.
They are omitted by the Septuagint translator, who presumably did not find them in his copy of the Hebrew, and the text gains greatly by their removal. The following words are mistranslated in the Authorized Version, and should run, not even, but and, the carcasses of men shall fall; etc. It is most improbable, however, that a fresh Divine revelation should begin with "and." With other points, the word rendered "speak" would mean "pestilence." Possibly the word fell out of verse 21, where it would find an excellent place in the second clause (as an explanatory parallel to "death," as in Psa_78:50), which would thus obtain greater roundness and symmetry. As the handful; i.e. as thickly as one heap of corn succeeds another under the deft hand of the leaper.
Jer_9:23, Jer_9:24
These two verses were hardly composed for their present position, though a connection may, of course, be thought out for them. Perhaps a comparison of Hab_3:17, Hab_3:18, may help us. There the prophet looks forward to a complete desolation resulting from the Chaldean invasion, and yet declares that he can even exult in his God. So here. All subjects of boasting have been proved untrustworthy; but one remains—not wisdom, not valor, not riches, but the knowledge of the revealed God.
Speak, Thus saith the Lord. These words are in three important respects contrary to the style of Jeremiah:
(1) such a prefix as "speak" is unique;
(2). such a phrase as כה נאם is also unique m Jeremiah;
(3) when our prophet does use the formula נאם it is not at the beginning of a verse.
They are omitted by the Septuagint translator, who presumably did not find them in his copy of the Hebrew, and the text gains greatly by their removal. The following words are mistranslated in the Authorized Version, and should run, not even, but and, the carcasses of men shall fall; etc. It is most improbable, however, that a fresh Divine revelation should begin with "and." With other points, the word rendered "speak" would mean "pestilence." Possibly the word fell out of verse 21, where it would find an excellent place in the second clause (as an explanatory parallel to "death," as in Psa_78:50), which would thus obtain greater roundness and symmetry. As the handful; i.e. as thickly as one heap of corn succeeds another under the deft hand of the leaper.
Jer_9:23, Jer_9:24
These two verses were hardly composed for their present position, though a connection may, of course, be thought out for them. Perhaps a comparison of Hab_3:17, Hab_3:18, may help us. There the prophet looks forward to a complete desolation resulting from the Chaldean invasion, and yet declares that he can even exult in his God. So here. All subjects of boasting have been proved untrustworthy; but one remains—not wisdom, not valor, not riches, but the knowledge of the revealed God.
Let Not the Wise Man Glory in His Wisdom
23Thus saith the LORD, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches:
Jamieson-Fausset-Brown
23. wisdom--political sagacity; as if it could rescue from the impending calamities.
might--military prowess.
23. wisdom--political sagacity; as if it could rescue from the impending calamities.
might--military prowess.
24But let him that glorieth glory in this, that he understandeth and knoweth me, that I am the LORD which exercise lovingkindness, judgment, and righteousness, in the earth: for in these things I delight, saith the LORD.
Jamieson-Fausset-Brown
24. Nothing but an experimental knowledge of God will save the nation.
understandeth--theoretically; in the intellect.
knoweth--practically: so as to walk in My ways (Jr 22:16; Job 22:21; 1Co 1:31).
loving kindness--God's mercy is put in the first and highest place, because without it we should flee from God in fear and despair.
judgment ... righteousness--loving-kindness towards the godly; judgment towards the ungodly; righteousness the most perfect fairness in all cases [Grotius]. Faithfulness to His promises to preserve the godly, as well as stern execution of judgment on the ungodly, is included in "righteousness."
in the earth--contrary to the dogma of some philosophers, that God does not interfere in terrestrial concerns (Psa 58:11).
in these ... I delight--as well in doing them as in seeing them done by others (Mi 6:8; 7:18).
24. Nothing but an experimental knowledge of God will save the nation.
understandeth--theoretically; in the intellect.
knoweth--practically: so as to walk in My ways (Jr 22:16; Job 22:21; 1Co 1:31).
loving kindness--God's mercy is put in the first and highest place, because without it we should flee from God in fear and despair.
judgment ... righteousness--loving-kindness towards the godly; judgment towards the ungodly; righteousness the most perfect fairness in all cases [Grotius]. Faithfulness to His promises to preserve the godly, as well as stern execution of judgment on the ungodly, is included in "righteousness."
in the earth--contrary to the dogma of some philosophers, that God does not interfere in terrestrial concerns (Psa 58:11).
in these ... I delight--as well in doing them as in seeing them done by others (Mi 6:8; 7:18).
The Pulpit Commentary
The knowledge of God relates to three leading attributes, the combination of which is very instructive. First, loving-kindness. This is not to be understood in a vague and general sense of the love of God to all mankind; the term has a special connotation with regard to the Israelitish people. God shows loving-kindness to those with whom he is in covenant; hence the combination "loving-kindness and faithfulness" (Psa_85:10, corrected version), and as here (comp. Psa_5:7, Psa_5:8; Psa_36:5, Psa_36:6), "mercy and righteousness." Israel is weak and erring, and needs mercies of all sorts, which Jehovah, in his "loving-kindness," vouchsafes. Next, judgment, or justice. Jehovah is a King, helps the poor and weak to their right, and punishes the wrong-doer (comp. Jer_21:12). Then, righteousness—a similar but wider term. This is the quality which leads its subject to adhere to a fixed rule of conduct. God's rule is his covenant; hence "righteousness" shows itself in all such acts as tend to the full realizing of the covenant with Israel, including the "plan of salvation." It is by no means to be confined to exacting penalties and conferring rewards.
Jer_9:25, Jer_9:26
A further enforcement of the doctrine that no outward privileges, if dissociated from inward moral vitality, will avail.
The knowledge of God relates to three leading attributes, the combination of which is very instructive. First, loving-kindness. This is not to be understood in a vague and general sense of the love of God to all mankind; the term has a special connotation with regard to the Israelitish people. God shows loving-kindness to those with whom he is in covenant; hence the combination "loving-kindness and faithfulness" (Psa_85:10, corrected version), and as here (comp. Psa_5:7, Psa_5:8; Psa_36:5, Psa_36:6), "mercy and righteousness." Israel is weak and erring, and needs mercies of all sorts, which Jehovah, in his "loving-kindness," vouchsafes. Next, judgment, or justice. Jehovah is a King, helps the poor and weak to their right, and punishes the wrong-doer (comp. Jer_21:12). Then, righteousness—a similar but wider term. This is the quality which leads its subject to adhere to a fixed rule of conduct. God's rule is his covenant; hence "righteousness" shows itself in all such acts as tend to the full realizing of the covenant with Israel, including the "plan of salvation." It is by no means to be confined to exacting penalties and conferring rewards.
Jer_9:25, Jer_9:26
A further enforcement of the doctrine that no outward privileges, if dissociated from inward moral vitality, will avail.
The Days Come That I Will Punish
25Behold, the days come, saith the LORD, that I will punish all them which are circumcised with the uncircumcised;
Jamieson-Fausset-Brown
25. with the uncircumcised--rather, "all that are circumcised in uncircumcision" [Henderson]. The Hebrew is an abstract term, not a concrete, as English Version translates, and as the pious "circumcised" is. The nations specified, Egypt, Judah, &c., were outwardly "circumcised," but in heart were "uncircumcised." The heathen nations were defiled, in spite of their literal circumcision, by idolatry. The Jews, with all their glorying in their spiritual privileges, were no better (Jr 4:4; De 10:16; 30:6; Ro 2:28, 29; Col 2:11). However, Eze 31:18; 32:19, may imply that the Egyptians were uncircumcised; and it is uncertain as to the other nations specified whether they were at that early time circumcised. Herodotus says the Egyptians were so; but others think this applies only to the priests and others having a sacred character, not to the mass of the nation; so English Version may be right (Ro 2:28, 29).
25. with the uncircumcised--rather, "all that are circumcised in uncircumcision" [Henderson]. The Hebrew is an abstract term, not a concrete, as English Version translates, and as the pious "circumcised" is. The nations specified, Egypt, Judah, &c., were outwardly "circumcised," but in heart were "uncircumcised." The heathen nations were defiled, in spite of their literal circumcision, by idolatry. The Jews, with all their glorying in their spiritual privileges, were no better (Jr 4:4; De 10:16; 30:6; Ro 2:28, 29; Col 2:11). However, Eze 31:18; 32:19, may imply that the Egyptians were uncircumcised; and it is uncertain as to the other nations specified whether they were at that early time circumcised. Herodotus says the Egyptians were so; but others think this applies only to the priests and others having a sacred character, not to the mass of the nation; so English Version may be right (Ro 2:28, 29).
The Pulpit Commentary
All them which are circumcised with the uncircumcised; rather, all the circumcised in uncircumcision, or, as Ewald turns it, "all the uncircumcised-circumcised." But what does this enigmatical expression signify? Hitzig, Graf, and apparently Dr. Payne Smith, think that it has a twofold meaning: that, as applied to the Jews, it means circumcised in the flesh, but not in heart, and, as applied to the heathen, simply uncircumcised (the one-half of the phrase neutralizing the other, like "a knife without the blade," "angels with horns and hoofs," etc.). The latter meaning, however, is surely very improbable, and it would only become necessary if it were proved that circumcision was practiced by none of the nations mentioned but the Jews. This is not the case. There is no doubt that the Egyptians were circumcised in very early times (see the drawing of a bas-relief in the Temple of Chunsu at Karnak, given by Dr. Ebers in his 'Egypten und die Bucher Meets'). The assertion that only the priests underwent the operation has no older evidence than that of Origen (edit. Lommatzsch, 4.138), "in whose time it is quite possible that the Egyptians, like the later Jews, sought to evade a peculiarity which exposed them to ridicule and contempt." As to the Ammonites and Moabites, we have, unfortunately, no information. With regard to the Edomites, it is true that, according to Josephus ('Antiq.,' 13.9, 1), they were compelled to accept circumcision by John Hyrcanus. But it is still quite possible that, at an earlier period, the rite was practiced, just as it was among the ancient Arabs, the evidence for which is beyond question (see the writer's article, "Circumcision," in Encyclopaedia Britannica, 9th edit.). (On the statement that "all these [the] nations are uncircumcised," see below.)
All them which are circumcised with the uncircumcised; rather, all the circumcised in uncircumcision, or, as Ewald turns it, "all the uncircumcised-circumcised." But what does this enigmatical expression signify? Hitzig, Graf, and apparently Dr. Payne Smith, think that it has a twofold meaning: that, as applied to the Jews, it means circumcised in the flesh, but not in heart, and, as applied to the heathen, simply uncircumcised (the one-half of the phrase neutralizing the other, like "a knife without the blade," "angels with horns and hoofs," etc.). The latter meaning, however, is surely very improbable, and it would only become necessary if it were proved that circumcision was practiced by none of the nations mentioned but the Jews. This is not the case. There is no doubt that the Egyptians were circumcised in very early times (see the drawing of a bas-relief in the Temple of Chunsu at Karnak, given by Dr. Ebers in his 'Egypten und die Bucher Meets'). The assertion that only the priests underwent the operation has no older evidence than that of Origen (edit. Lommatzsch, 4.138), "in whose time it is quite possible that the Egyptians, like the later Jews, sought to evade a peculiarity which exposed them to ridicule and contempt." As to the Ammonites and Moabites, we have, unfortunately, no information. With regard to the Edomites, it is true that, according to Josephus ('Antiq.,' 13.9, 1), they were compelled to accept circumcision by John Hyrcanus. But it is still quite possible that, at an earlier period, the rite was practiced, just as it was among the ancient Arabs, the evidence for which is beyond question (see the writer's article, "Circumcision," in Encyclopaedia Britannica, 9th edit.). (On the statement that "all these [the] nations are uncircumcised," see below.)
26Egypt, and Judah, and Edom, and the children of Ammon, and Moab, and all that are in the utmost corners, that dwell in the wilderness: for all these nations are uncircumcised, and all the house of Israel are uncircumcised in the heart.
Jamieson-Fausset-Brown
26. Egypt--put first to degrade Judah, who, though in privileges above the Gentiles, by unfaithfulness sank below them. Egypt, too, was the power in which the Jews were so prone to trust, and by whose instigation they, as well as the other peoples specified, revolted from Babylon.
in the utmost corners--rather, "having the hair shaven (or clipped) in angles," that is, having the beard on the cheek narrowed or cut: a Canaanitish custom, forbidden to the Israelites (Le 19:27; 21:5). The Arabs are hereby referred to (compare Jr 25:23; 49:32), as the words in apposition show, "that dwell in the wilderness."
uncircumcised ... uncircumcised in the heart--The addition of "in the heart" in Israel's case marks its greater guilt in proportion to its greater privileges, as compared with the rest.
26. Egypt--put first to degrade Judah, who, though in privileges above the Gentiles, by unfaithfulness sank below them. Egypt, too, was the power in which the Jews were so prone to trust, and by whose instigation they, as well as the other peoples specified, revolted from Babylon.
in the utmost corners--rather, "having the hair shaven (or clipped) in angles," that is, having the beard on the cheek narrowed or cut: a Canaanitish custom, forbidden to the Israelites (Le 19:27; 21:5). The Arabs are hereby referred to (compare Jr 25:23; 49:32), as the words in apposition show, "that dwell in the wilderness."
uncircumcised ... uncircumcised in the heart--The addition of "in the heart" in Israel's case marks its greater guilt in proportion to its greater privileges, as compared with the rest.
The Pulpit Commentary
All that are in the utmost corners; rather, all that are corner-clipped; i.e. that have the hair cut off about the ears and temples. Herodotus tells us, speaking of the Arabs, "Their practice is to cut the hair in a ring, away from the temples" (3.8); and among the representatives of various nations, colored figures of whom are given in the tomb of Rameses III; we find some with a square place shaved just above the temples. The hair below this shaven place was allowed to grow long, and then plaited into a leek. It is to such customs that Jeremiah alludes here and in Jer_25:23; Jer_49:32. A prohibition is directed against them in the Levitical Law (Le 19:27; Jer_21:5). For all these nations are uncircumcised; rather, all the nations, etc. Another obscure expression. Does it mean (taken together with the following clause), "The Gentile peoples are uncircumcised in the flesh, and the people of Israel is equally so in heart?" But this does not agree with facts (see above, on Jer_49:25). It is safer, therefore, to assume that "uncircumcised" is equivalent to "circumcised in uncircumcision" (Jer_49:25). The next clause will then simply give the most conspicuous instance of this unspiritual obedience to a mere form.
All that are in the utmost corners; rather, all that are corner-clipped; i.e. that have the hair cut off about the ears and temples. Herodotus tells us, speaking of the Arabs, "Their practice is to cut the hair in a ring, away from the temples" (3.8); and among the representatives of various nations, colored figures of whom are given in the tomb of Rameses III; we find some with a square place shaved just above the temples. The hair below this shaven place was allowed to grow long, and then plaited into a leek. It is to such customs that Jeremiah alludes here and in Jer_25:23; Jer_49:32. A prohibition is directed against them in the Levitical Law (Le 19:27; Jer_21:5). For all these nations are uncircumcised; rather, all the nations, etc. Another obscure expression. Does it mean (taken together with the following clause), "The Gentile peoples are uncircumcised in the flesh, and the people of Israel is equally so in heart?" But this does not agree with facts (see above, on Jer_49:25). It is safer, therefore, to assume that "uncircumcised" is equivalent to "circumcised in uncircumcision" (Jer_49:25). The next clause will then simply give the most conspicuous instance of this unspiritual obedience to a mere form.
THE HOLY BIBLE
Jeremiah
Chapter 9
Translated out of the original tongues, and with the former translations diligently compared and revised.
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