Text -- Jeremiah 6:13-30 (NET)

6:13 “That is because, from the least important to the most important of them, all of them are greedy for dishonest gain. Prophets and priests alike, all of them practice deceit. 6:14 They offer only superficial help for the harm my people have suffered. They say, ‘Everything will be all right!’ But everything is not all right! 6:15 Are they ashamed because they have done such shameful things? No, they are not at all ashamed. They do not even know how to blush! So they will die, just like others have died. They will be brought to ruin when I punish them,” says the Lord. 6:16 The Lord said to his people: “You are standing at the crossroads. So consider your path. Ask where the old, reliable paths are. Ask where the path is that leads to blessing and follow it. If you do, you will find rest for your souls.” But they said, “We will not follow it!” 6:17 The Lord said, “I appointed prophets as watchmen to warn you, saying: ‘Pay attention to the warning sound of the trumpet!’” But they said, “We will not pay attention!” 6:18 So the Lord said, “Hear, you nations! Be witnesses and take note of what will happen to these people. 6:19 Hear this, you peoples of the earth: ‘Take note! I am about to bring disaster on these people. It will come as punishment for their scheming. For they have paid no attention to what I have said, and they have rejected my law. 6:20 I take no delight when they offer up to me frankincense that comes from Sheba or sweet-smelling cane imported from a faraway land. I cannot accept the burnt offerings they bring me. I get no pleasure from the sacrifices they offer to me.’ 6:21 So, this is what the Lord says: ‘I will assuredly make these people stumble to their doom. Parents and children will stumble and fall to their destruction. Friends and neighbors will die.’ 6:22 “This is what the Lord says: ‘Beware! An army is coming from a land in the north. A mighty nation is stirring into action in faraway parts of the earth. 6:23 Its soldiers are armed with bows and spears. They are cruel and show no mercy. They sound like the roaring sea as they ride forth on their horses. Lined up in formation like men going into battle to attack you, Daughter Zion.’” 6:24 The people cry out, “We have heard reports about them! We have become helpless with fear! Anguish grips us, agony like that of a woman giving birth to a baby! 6:25 Do not go out into the countryside. Do not travel on the roads. For the enemy is there with sword in hand. They are spreading terror everywhere.” 6:26 So I said, “Oh, my dear people, put on sackcloth and roll in ashes. Mourn with painful sobs as though you had lost your only child. For any moment now that destructive army will come against us.” 6:27 The Lord said to me, “I have made you like a metal assayer to test my people like ore. You are to observe them and evaluate how they behave.” 6:28 I reported, “All of them are the most stubborn of rebels! They are as hard as bronze or iron. They go about telling lies. They all deal corruptly. 6:29 The fiery bellows of judgment burn fiercely. But there is too much dross to be removed. The process of refining them has proved useless. The wicked have not been purged. 6:30 They are regarded as ‘rejected silver’ because the Lord rejects them.”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Jer 6:13

Heb. doing falsehood, as if that were their whole work, the proper sin of the priests and prophets, to deceive the people, and to flatter them by false visions.

Wesley: Jer 6:14

This refers peculiarly to the prophets; making light of these threatenings, daubing over the misery and danger that was coming on the people, by persuading them, that it should not come, or if it did, it would be easily cured.

Wesley: Jer 6:15

Both by encouraging the people, and joining with them in their idolatries.

Wesley: Jer 6:16

He now turns his speech to the people, and gives them counsel; by a metaphor taken from travellers, that being in doubt of their way, stand still, and consider, whether the direction they have received from some false guide, be right or not.

Wesley: Jer 6:17

The voice of his prophet, intimating his loud crying upon the account of eminent danger.

Wesley: Jer 6:18

He calls upon the nations round about to be spectators of his severity against Judah.

Wesley: Jer 6:18

The greatness of their punishment, as the effect of the greatness of their sins.

Wesley: Jer 6:20

A country in Arabia Faelix, to which country frankincense was peculiar.

Wesley: Jer 6:20

The same that is mentioned as an ingredient in the holy oil, Exo 30:23. To what purpose art thou at this trouble and charge to fetch these ingredients for thy incense.

Wesley: Jer 6:21

I will suffer such things to be laid in their way, as shall be the occasion of their destruction.

Wesley: Jer 6:21

Men of all sorts and conditions.

Wesley: Jer 6:22

God shall stir up the Chaldeans like a great storm.

Wesley: Jer 6:22

The uttermost parts of the Babylonian territories.

Wesley: Jer 6:24

The prophet personates the peoples affections.

Wesley: Jer 6:25

Expressing the great danger that there would be everywhere.

Wesley: Jer 6:26

The prophet calls upon them to mourn in the deepest manner.

Wesley: Jer 6:27

Here God speaks by way of encouragement to the prophet, and tells him, he had made him a fortified tower, that he might be safe, notwithstanding all the attempts against him.

Wesley: Jer 6:27

As refiners do metals; hereby be is encouraged to reprove them more freely, God will give him prudence to see what is amiss, and undauntedness to oppose it.

Wesley: Jer 6:29

The prophet prosecutes his metaphor taken from refining of metals, intimating, that the prophets had spent their breath to no purpose, and their strength was consumed by their labour.

Wesley: Jer 6:29

The judgments which were heavy, as lead upon them, are all wasted, and do no good.

Wesley: Jer 6:29

Let the artist use his greatest skill and industry, yet is it all in vain.

Wesley: Jer 6:30

Such as will be rejected in payments.

JFB: Jer 6:13

(Jer 8:10; Isa 56:11; Mic 3:11).

JFB: Jer 6:14

The spiritual wound.

JFB: Jer 6:14

As if it were but a slight wound; or, in a slight manner, pronouncing all sound where there is no soundness.

JFB: Jer 6:14

Namely, the prophets and priests (Jer 6:13). Whereas they ought to warn the people of impending judgments and the need of repentance, they say there is nothing to fear.

JFB: Jer 6:14

Including soundness. All is sound in the nation's moral state, so all will be peace as to its political state (Jer 4:10; Jer 8:11; Jer 14:13; Jer 23:17; Eze 13:5, Eze 13:10; Eze 22:28).

JFB: Jer 6:15

ROSENMULLER translates, "They ought to have been ashamed, because . . . but," &c.; the Hebrew verb often expressing, not the action, but the duty to perform it (Gen 20:9; Mal 2:7). MAURER translates, "They shall be put to shame, for they commit abomination; nay (the prophet correcting himself), there is no shame in them" (Jer 3:3; Jer 8:12; Eze 3:7; Zep 3:5).

JFB: Jer 6:15

They shall fall with the rest of their people who are doomed to fall, that is, I will now cease from words; I will execute vengeance [CALVIN].

JFB: Jer 6:16

Image from travellers who have lost their road, stopping and inquiring which is the right way on which they once had been, but from which they have wandered.

JFB: Jer 6:16

Idolatry and apostasy are the modern way; the worship of God the old way. Evil is not coeval with good, but a modern degeneracy from good. The forsaking of God is not, in a true sense, a "way cast up" at all (Jer 18:15; Psa 139:24; Mal 4:4).

JFB: Jer 6:16

(Isa 28:12; Mat 11:29).

JFB: Jer 6:17

Prophets, whose duty it was to announce impending calamities, so as to lead the people to repentance (Isa 21:11; Isa 58:1; Eze 3:17; Hab 2:1).

JFB: Jer 6:18

Parallel to "nations"; it therefore means the gathered peoples who are invited to be witnesses as to how great is the perversity of the Israelites (Jer 6:16-17), and that they deserve the severe punishment about to be inflicted on them (Jer 6:19).

JFB: Jer 6:18

What deeds are committed by the Israelites (Jer 6:16-17) [MAURER]. Or, "what punishments are about to be inflicted on them" [CALVIN].

JFB: Jer 6:19

(Isa 1:2).

JFB: Jer 6:19

(Pro 1:31).

JFB: Jer 6:19

Literally, "and (as to) My law they have rejected it." The same construction occurs in Gen 22:24. Literally, "To what purpose is this to Me, that incense cometh to Me?"

JFB: Jer 6:19

(Isa 43:24; Isa 60:6). No external services are accepted by God without obedience of the heart and life (Jer 7:21; Psa 50:7-9; Isa 1:11; Mic 6:6, &c.).

JFB: Jer 6:19

Antithesis. Your sweet cane is not sweet to Me. The calamus.

JFB: Jer 6:21

Instruments of the Jews' ruin (compare Mat 21:44; Isa 8:14; 1Pe 2:8). God Himself ("I") lays them before the reprobate (Psa 69:22; Rom 1:28; Rom 11:9).

JFB: Jer 6:21

Indiscriminate ruin.

JFB: Jer 6:22

The ancients were little acquainted with the north; therefore it is called the remotest regions (as the Hebrew for "sides" ought to be translated, see on Isa 14:13) of the earth. The Chaldees are meant (Jer 1:15; Jer 5:15). It is striking that the very same calamities which the Chaldeans had inflicted on Zion are threatened as the retribution to be dealt in turn to themselves by Jehovah (Jer 50:41-43).

JFB: Jer 6:23

(Isa 5:30).

JFB: Jer 6:23

Not that they were like warriors, for they were warriors; but "arrayed most perfectly as warriors" [MAURER].

JFB: Jer 6:24

The report of them.

JFB: Jer 6:25

He addresses "the daughter of Zion" (Jer 6:23); caution to the citizens of Jerusalem not to expose themselves to the enemy by going outside of the city walls,

JFB: Jer 6:25

Literally "there is a sword to the enemy"; the enemy hath a sword.

JFB: Jer 6:26

(Jer 25:34; Mic 1:10). As they usually in mourning only "cast ashes on the head," wallowing in them means something more, namely, so entirely to cover one's self with ashes as to be like one who had rolled in them (Eze 27:30).

JFB: Jer 6:26

(Amo 8:10; Zec 12:10).

JFB: Jer 6:26

Literally, "lamentation expressed by beating the breast."

JFB: Jer 6:27

(Jer 1:18), rather, "an assayer (and) explorer." By a metaphor from metallurgy in Jer 6:27-30, Jehovah, in conclusion, confirms the prophet in his office, and the latter sums up the description of the reprobate people on whom he had to work. The Hebrew for "assayer" (English Version, "tower") is from a root "to try" metals. "Explorer" (English Version, "fortress") is from an Arabic root, "keen-sighted"; or a Hebrew root, "cutting," that is, separating the metal from the dross [EWALD]. GESENIUS translates as English Version, "fortress," which does not accord with the previous "assayer."

JFB: Jer 6:28

Literally "contumacious of the contumacious," that is, most contumacious, the Hebrew mode of expressing a superlative. So "the strong among the mighty," that is, the strongest (Eze 32:21). See Jer 5:23; Hos 4:16.

JFB: Jer 6:28

(Jer 9:4). "Going about for the purpose of slandering" [MAURER].

JFB: Jer 6:28

That is, copper. It and "iron" being the baser and harder metals express the debased and obdurate character of the Jews (Isa 48:4; Isa 60:17).

JFB: Jer 6:29

So intense a heat is made that the very bellows are almost set on fire. ROSENMULLER translates not so well from a Hebrew root, "pant" or "snort," referring to the sound of the bellows blown hard.

JFB: Jer 6:29

Employed to separate the baser metal from the silver, as quicksilver is now used. In other words, the utmost pains have been used to purify Israel in the furnace of affliction, but in vain (Jer 5:3; 1Pe 1:7).

JFB: Jer 6:29

In the Chetib, or Hebrew text, the "consumed" is supplied out of the previous "burned." Translating as ROSENMULLER, "pant," this will be inadmissible; and the Keri (Hebrew Margin) division of the Hebrew words will have to be read, to get "is consumed of the fire." This is an argument for the translation, "are burned."

JFB: Jer 6:29

The refiner.

JFB: Jer 6:29

Answering to the dross which has no good metal to be separated, the mass being all dross.

JFB: Jer 6:30

Silver so full of alloy as to be utterly worthless (Isa 1:22). The Jews were fit only for rejection.

The prophet stood at the gate of the temple in order that the multitudes from the country might hear him. His life was threatened, it appears from Jer 26:1-9, for this prophecy, denouncing the fate of Shiloh as about to befall the temple at Jerusalem. The prophecy given in detail here is summarily referred to there. After Josiah's death the nation relapsed into idolatry through Jehoiakim's bad influence; the worship of Jehovah was, however, combined with it (Jer 7:4, Jer 7:10).

Clarke: Jer 6:14

They have healed also the hurt of the daughter of my people slightly - Of the daughter is not in the text, and is here improperly added: it is, however, in some MSS

Clarke: Jer 6:14

Peace, peace - Ye shall have prosperity - when there was none, and when God had determined that there should be none. Here the prophets prophesied falsely; and the people continued in sin, being deceived by the priests and the prophets.

Clarke: Jer 6:16

Thus saith the Lord, Stand ye in the ways, and see - Let us observe the metaphor. A traveler is going to a particular city; he comes to a place where the road divides into several paths, he is afraid of going astray; he stops short, - endeavors to find out the right path: he cannot fix his choice. At last he sees another traveler; he inquires of him, gets proper directions - proceeds on his journey - arrives at the desired place - and reposes after his fatigue. There is an excellent sermon on these words in the works of our first poet, Geoffrey Chaucer; it is among the Canterbury Tales, and is called Chaucer’ s Tale. The text, I find, was read by him as it appears in my old MS. Bible: - Standith upon weies and seeth, and asketh of the olde pathes; What is the good weie? and goth in it, and gee schul fynden refreschimg to your soulis. The soul needs rest; it can only find this by walking in the good way. The good way is that which has been trodden by the saints from the beginning: it is the old way, the way of faith and holiness. Believe, Love, Obey; be holy, and be happy. This is the way; let us inquire for it, and walk in it. But these bad people said, We will not walk in it. Then they took another way, walked over the precipice, and fell into the bottomless pit; where, instead of rest, they find: -

- a fiery deluge, fe

With ever-burning sulfur, unconsumed.

Clarke: Jer 6:17

I set watchmen - I have sent prophets to warn you.

Clarke: Jer 6:20

Incense frown Sheba - Sheba was in Arabian famous for the best incense. It was situated towards the southern extremity of the peninsula of Arabia; and was, in respect of Judea, a far country

Clarke: Jer 6:20

And the sweet cane from a far country - The calamus aromaticus , which, when dried and pulverized, yields a very fine aromatic smell; see on Isa 43:24 (note). This was employed in making the holy anointing oil. See Exo 30:23.

Clarke: Jer 6:23

They shall lay hold on bow and spear - Still pointing out the Chaldeans: or according to Dahler, the Scythians, who had before their invasion of Palestine overrun many parts of Asia, and had spread consternation wherever their name was heard.

Clarke: Jer 6:27

I have set thee for a tower and a fortress - Dr. Blayney translates, I have appointed thee to make an assay among my people. The words refer to the office of an assayer of silver and gold; and the manner of assaying here intended is by the cupel, a flat broad iron ring filled with the ashes of burnt bones. To separate the alloy from the silver they add a portion of lead; and when all is fused together, and brought into a state of ebullition, the cupel absorbs the lead, and with it the dross or alloy, and the silver is left pure and motionless on the top of the cupel. The people are here represented under the notion of alloyed silver. They are full of impurities; and they are put into the hands of the prophet, the assayer, to be purified. The bellows are placed, the fire is lighted up, but all to no purpose: so intensely commixed is the alloy with the silver, that it can not be separated. The nozzle of the bellows is even melted with the intensity of the fire used to effect the refinement; and the lead is carried off by the action of the heat; and the assayer melteth in vain, for the alloy still continues in union with the metal. The assayer gives up the process, - will not institute one more expensive or tedious - pronounces the mass unfit to be coined, and denominates it reprobate silver, Jer 6:30. Thus, the evil habits and dispositions of the Israelites were so ingrained that they would not yield to either the ordinary or extraordinary means of salvation. God pronounces them reprobate silver, - not sterling, - full of alloy; - having neither the image nor the superscription of the Great King either on their hearts or on their conduct. Thus he gave them up as incorrigible, and their adversaries prevailed against them. This should be a warning to other nations, and indeed to the Christian Church; for if God did not spare the natural branches, neither will he spare these.

Calvin: Jer 6:13

The Prophet now again declares, that it was nothing strange that God resolved to deal with so much severity with that people, and to execute on them extreme vengeance; for no part was whole and sound, but impiety had pervaded all ranks. It might, indeed, be ascribed to the young, as well as to the old, for he says, From the small to the great; but I prefer to understand the first clause of the poor and the lower orders, and the second of the higher ranks, who excelled in power and wealth among the people. He says, then, that contempt of God and every kind of wickedness prevailed, not only in one part but in the whole community, so that there was no soundness from the head to the soles of the feet. We now, then, perceive what the Prophet means by saying, From the small to the great ¹⁷³

And this appears still clearer from the end of the verse, where he says, From the prophet to the priest He amplifies here what he had said of the small and the great. Hence we see, that by the great he understands not those of mature or advanced age, but such as were in dignity and honor, who were in esteem on account of their wealth or of other endowments. So also, on the other hand, he does not call those small who were young, but such as were despised, who were of the lowest order, and formed as it were the dregs of society: for as I have said, he amplifies what he had said, by adducing the prophets and the priests. Even though the king and his court were extremely wicked, yet some care for religion ought to have prevailed among the prophets and the priests; there ought at least to have been among them some decency; for they were appointed for the purpose of carrying light for others. As, then, even these were apostates, and had degenerated from the true worship of God, what could have been found among the rest of the people?

We now, then, see that the mouth of the ungodly was here closed, so that they could not expostulate with God or blame his severity, for they had all arrived at the highest pitch of impiety, inasmuch as the prophets and the priests were no less corrupt than the common people.

By saying that all coveted covetousness, he refers to frauds and base gain; in that he includes every kind of avariciousness. ¹⁷⁴ By saying that the priests and the prophets wrought falsehood, or acted fraudulently, he means the same thing, but in other words, even that there was no integrity in those teachers who ought to have been leaders to the blind: for God had ordained them that they might, as I have said, carry light to all others and shew them the way of salvation. It follows —

Calvin: Jer 6:14

This is to be applied to the prophets and priests alone; they not only corrupted the people by their bad example, but also shook off every fear of God, and by their impostures and false boasting took away every regard and respect for the teaching of the true prophets. He then says, that they healed to no purpose, or with levity or slightness, ¹⁷⁵ the wound of the people He says, by way of concession, that they had healed the wounds of the people: but it was no cure, when the evil was increasing. They were like the unskillful, who by rashly applying false remedies, cause inflammation, even when the disease is not serious; or like those who are only bent on easing pain, and cause the increase of the disease within, which is the more dangerous as it is more hidden. This is not to heal, but to kill. But the Prophet, as I have said, concedes to them the work of healing, and then states the issue, — that they were executioners and not physicians. They have healed, he says, the wound of my people: He takes the words, as it were, from their mouth, “Ye are verily good physicians! for by your flatteries ye have soothed my people: there was need not only of sharp medicine to stimulate and to cause pain, but also of caustics and of amputations; but ye have only applied lenients. This is your way of healing! ye have thus healed the wound of my people, even by plasters and ointments to drive inward the disease; but what has been the effect?”

He then immediately shews what sort of healing it was: It was saying, Peace, peace The evil we know is an old one, common almost to all ages; and no wonder, for no one wishes otherwise than to please himself; and what we observe daily as to the ailments of the body, is the same as to the diseases of the soul. No sick person willingly submits to the advice of his physician, if he prohibits the use of those things which he desires: “What am I then to do? it were better to die than to follow this advice.” And then, if the physician bids him to take a bitter dose, he will say, “I would rather a hundred times endure any pain than to drink that draught.” And when it comes to bleeding and other more painful operations, as caustics and things of this kind, O the sick man can stand it no longer, and wishes almost any evil to his physicians. What then experience proves to be true as to bodily diseases, is also true, as I have said, as to the vices of the mind. All wish to deceive themselves; and thus it happens that they wish for such prophets as promise them large vintages and an abundant harvest, according to what is said by the Prophet Micah:

“Behold,” says God, “ye wish to have prophets who will speak to you of rich provisions and of every kind of affluence; and ye do not wish them to prophesy evil; ye would not have them to denounce on you the punishment which you fully deserve.” (Mic 2:11)

As, then, the despisers of God wished to be soothed by flatteries, and reject the best and the most salutary remedies, hence God has from the beginning given loose reins to Satan, and hence impostors have gone forth, whose preaching has been, Peace, peace; but to no purpose; for there is nothing real in such healing, for the Lord says, there is no peace

The bolder any one is who professes to heal, if he be unskillful, the more disastrous will be the issue. Hence the Prophet shews that the cause of the extreme calamity of the Jews was, because they were deceived by their own priests and teachers. He does not at the same time, as it has been elsewhere observed, excuse them, as though the whole blame belonged to their false teachers. For how was it that the false prophets thus fascinated them? Even because they knowingly and willfully destroyed themselves; for they would not receive honest and skillful physicians: it was therefore necessary to give them up to such as killed them. It follows —

Calvin: Jer 6:15

Jeremiah turns now his discourse to the whole people. In the last verse he reproved only the priests and the prophets; he now speaks more generally, and says, that they had put off all shame. “Behold,” he says, “they are sufficiently proved guilty, their wickedness is manifest, and yet there is no shame. Their disgrace is visible to heaven and earth; angels and all mortals are witnesses of their corruption; but they have such a meretricious front that they are touched by no sense of shame.” He means, in these words, that the wickedness of the people was past all remedy; for they had arrived to that degree of stupor, of which Paul speaks, when he calls those ἀπηλγηκότας, who were obstinate in their vices, who saw no difference between right and wrong, between white and black. (Eph 4:19.)

This, then, is what the Prophet means when he says, Have they been ashamed? But a question is much more emphatical, than if it was a simple reprobation or affirmation. They have not been even ashamed, he says. In their very shame, they knew not what it was to be touched by any shamefacedness. This may be classed with those reproofs, by which they had not been subdued; as though he had said, “Efforts having been made to expose their effrontery, in not humbling themselves under the hand of God; they shall therefore fall among the fallen;” that is, “I will dispute no longer with them, nor contend in words, but will execute on them my judgment.” Fall, then, shall they among the fallen; as though he had said, “I have more than sufficiently denounced war on them: had they been healable it would have availed to their conversion, that they had been so often warned; and still more, that I have so sharply stimulated them to come to me: but I will now no more employ words, on the contrary, I will execute my vengeance, so that the calamity which they have derived may devour them.” ¹⁷⁶

They shall wholly fall, he says, in the day of their visitation From this second clause we understand more clearly what it is or what he means when he speaks of falling among the fallen, which is, that they should wholly fall, when God would come as it were with a drawn sword to destroy them, having been wearied with giving them so many warnings.

Calvin: Jer 6:16

The Prophet teaches us here that the fault of the people could not be extenuated as though they had sinned through ignorance; for they had been warned more than necessary by God. The same sentiment is found in Isaiah,

“This is your rest; but they would not hear.” (Isa 28:12.)

But our Prophet more at large condemns the Jews; for God had commanded them to stand in the ways, to look and to inquire respecting all the old paths. He uses a similitude: and we ought not to doubt respecting the way, since it has been shewn to us by the mouth of God. But the impiety of the people is exposed and reproved, because they did not so much as open their eyes, when God shewed them the way and allowed them a free choice: for he introduces God here, not strictly as one who commands, but as one who shews so much indulgence, that the people were free to choose the way they approved and thought best. When God deals so kindly with men, and so condescendingly sets before them what is useful and expedient, it is the basest ingratitude to reject such kindness on God’s part.

We now then understand the Prophet’s design in saying, that God had commanded them to stand in the ways and to consider what was best to be done. Consider, he says, and ye shall find rest, that is, that ye may find rest (for the copulative here denotes the end) to your souls ¹⁷⁷ Here the Prophet means, that it remained only with the Jews to secure prosperity and a quiet state; for if they had obeyed the counsel of God, rest would have been provided for them: in short, he means, that they were miserable through their own willfulness; for God had set before them the prospect of a happy condition, but this favor had been despised by them, and wantonly despised, as these words intimate, And they said, We will not walk in it

We see that the people’s perverseness is here discovered; because they might have otherwise objected and said, that they had been deceived, and that if they had been in time warned, they would have obeyed good and wise counsels. In order to cut off this handle, Jeremiah says, that they from deliberate wickedness had rejected the rest offered them by God: they have said, We will not walk in it. This resolution deafly shews that they obstinately remained in their sins; so that the rest, which was within their reach, was not chosen by them.

This passage contains a valuable truth, — that faith ever brings us peace with God, and that not only because it leads us to acquiesce in God’s mercy, and thus, as Paul teaches us, (Rom 5:1,) produces this as its perpetual fruit; but because the will of God alone is sufficient to appease our minds. Whosoever then embraces from the heart the truth as coming from God, is at peace; for God never suffers his own people to fluctuate while they recumb on him, but shews to them how great stability belongs to his truth. If it was so under the Law and the Prophets, as we have seen from Isaiah, how much more shall we obtain rest under Christ, provided we submit, to his word; for he has himself promised it, “Come unto me all ye who labor and are heavy laden, and I will refresh you.” And ye shall find rest, he says here, to your souls. This passage then serves to commend this celestial truth, that it avails to pacify consciences, so that there is no perplexity nor doubt. It follows —

Calvin: Jer 6:17

This is an explanation of the last verse, yet not simply so; for the Prophet by a similitude aggravates the obstinacy of the people, who were not only deaf to the Prophet’s admonitions, but would not be roused by the sound of the trumpet, nor even attend to it. The sound of the trumpet ought to have penetrated into their minds more than anything else for two reasons, — because it was louder than any voice of man, — and also, because we do not usually hear the trumpet sounding, except when war is at hand, or when there is the fear of war.

We hence see why the Prophet, after having announced his message, mentions the sound of the trumpet; as though he had said, that not only the prophets were despised, while teaching the people, but that the sound of the trumpet, announcing the approach of war, was not attended to by them. The stupidity of the people, and not only their stupidity, but as I have said, their perverseness also, was more fully proved, than if the Prophet had simply said, that they had resolved not to hear. It now follows —

Calvin: Jer 6:18

He turns now to address the nations, which had never heard anything of true religion. But the design of the apostrophe was, to make the Jews ashamed of their insensibility and deafness, for more attention and understanding were found among heathen nations. This was surely very great shame: the Jews had been plainly taught by the Law and by the Prophets, God had continued morning and evening to repeat the same things to them, that the nations, who had never heard the prophets and to whom the Law had not been given, should still be endued with more understanding and judgment than the Jews — this was very shameful and really monstrous. Thus the Prophet’s design was to expose their disgraceful conduct by addressing the nations, and saying, Hear, ye nations

Then he says, Know, thou assembly The words used are דעי , doi, and עדה , ode; and though the letters are inverted, there is yet an alliteration by no means ungraceful. With regard to the meaning, the Prophet shews that he found no disciples among the elect people, for they were like brute beasts or stones or trunks; he therefore turned to address the nations, as he despaired of any fruit to his labors among the Jews: ye nations, then, hear, and know, thou assembly, (the reference is to any people,) what shall be to them Some interpreters apply this to their vices, and give this version, “What their state is, “ or, “What atrocious vices prevail and reign among them.” But I prefer to apply it to their punishment, though I do not contend for this view, as there is a probability in favor of the other. But the Prophet seems here to send for the nations, that they might be witnesses of the just vengeance of God, because the people’s impiety had become irreclaimable. “Hear then what shall be done to them.” He had threatened the Jews as he had done before, and as he will often do hereafter; but his design in this place was to reproach them for being so intractable; for he expected that his labors would produce more fruit among the nations than among them. ¹⁷⁹

Calvin: Jer 6:19

He then adds, Hear, thou earth This is general, as though he said, “Hear ye, all the inhabitants of the earth: “ Behold, I am bringing an evil on this people He would have directly addressed the Jews, had they ears to hear; but as their vices and contempt of God had made them deaf, it was necessary for him to address the earth. Now, God testifies here that he should not act cruelly in visiting with severity this people, as he would only reward them as they deserved. The sum of what is said then is, that however grievous might be the punishment he would inflict, yet the people could not complain of immoderate rigor, for they should only receive what their works justly deserved. But Jeremiah not only speaks of their works, but he mentions the fruit of their thoughts; for they concocted their wickedness within, so that they did not offend God through levity or ignorance. By thoughts, then, he means that daily meditation on evil, to which the Jews had habituated themselves. So then their interior wickedness and obstinacy are here set forth.

He afterwards adds, Because they have not to my words attended, and for nothing have they esteemed my law. We ever see that the guilt of the Jews was increased by the circumstance, that God had exhorted them by his servants, and that they had rejected all instruction. That they then would not hearken, and that they counted the law and instruction as nothing, made it evident that their sin could not by any pretense be excused; for they knowingly and openly carried on war with God himself, according to what is said of the giants.

We may learn from this passage, that nothing is more abominable in the sight of God than the contempt of divine truth; for his majesty, which shines forth in his word, is thereby trampled under foot; and further, it is art extreme ingratitude in men, when God himself invites them to salvation, willfully to seek their own ruin and to reject his favor. It is no wonder then that God cannot endure the contempt of his word; by which his majesty, as I have said, is dishonored, and his goodness, by which he would secure the salvation of men, is treated with the basest ingratitude. He afterwards adds —

Calvin: Jer 6:20

The Prophet here replies to those hypocrites, who thought that they made an expiation when they had offered incense and sacrifices, as though that was all that was necessary in serving God: and hence we shall hereafter see, that the Temple had become the den of thieves; for when they sedulously offered incense every day and performed other ceremonies, they thought that God was pacified. Thus hypocrites ever mock God with their fopperies and regard God as extremely cruel, when not satisfied with external display. This was a perpetual evil, with which the prophets had to contend: and hence the notion is often found referred to by our Prophet,

“I desired not sacrifices; I commanded not your fathers, when I stretched forth my hand to bring them out of Egypt, to offer burnt — offerings to me, but only to obey my voice,”
(Jer 7:21)

So we find in other prophets: the Psalmist says,

“If I hunger, I will not tell thee,” (Psa 50:12)

It is said also by Micah,

“What does God require of thee, but to humble thyself before him? He seeks not thousands of rams nor thousands of oxen from thy herds,” (Mic 6:7)

And we see at this day, that men cannot be rightly taught, except we carry on war against that external splendor with which they will have God to be satisfied. As then men deceive themselves with such trifles, it is necessary to shew that all those things which hypocrites obtrude on God, without sincerity of heart, are frivolous trumperies. This is the import of what is here taught.

There is, then, no doubt but that the Jews punctually offered their sacrifices, and observed the legal rites. All this might have appeared very commendable; but God gives this answer, To what purpose does frankincense come to me from the Sabeans, and a sweet cane ¹⁸⁰ (that is, odoriferous) from a far country? Thus the Prophet here anticipates hypocrites, that he might not leave them — what they might have objected: for while they spent a large sum of money on their forms of worship, they thought that God was as it were bound to them: and where they also bestowed much labor, they supposed that their’ toil could not be superfluous or useless. And under the Papacy we observe the same thing: when any one builds a splendid church, and adorns it with gold and silver and supplies it with rich furniture, and then provides a revenue for saying masses, he thinks that lie holds in his hands all the keys of the kingdom of heaven, so that he can push in even against the will of God. Similar is the madness of the Papists, when they undertake pilgrimages: when they labor and toil, they think that every step they take must be numbered before God, and that God would be unjust, were he not to approve of what is offered to him with so much trouble. Such was also the conceit of the Jews. As their incense, brought from the Sa-beans, that is, from the east, even from Persia, was precious, and cost a considerable sum of money, they wished that this should be deemed a satisfaction for all their sins; and they looked for the same benefit from the cane: as the most odoriferous cane was bought at, a high price, they expected that it would be of account before God, and that it would avail to compensate for their punishment. This is the folly which God here treats with contempt. “What are they to me, “he says, “your expenses? I indeed count as nothing all that ye spend in buying incense and sweet cane.” And then he speaks of the Sabeans and of a far country.

He afterwards adds, Please me do not your burnt — offerings, and your sacrifices are not acceptable Under one kind Jeremiah includes the whole worship according to the law; and yet it had been divinely appointed: this is indeed true, but for another purpose. Fasting does not of itself displease God; but it becomes an abomination to him, when it is thought to be a meritorious work, or when some holiness is connected with it. The same is true as to sacrifices; for they who sought to pacify God by victims robbed Christ of his honor: it was to transfer the favor, which comes from Christ, to a calf or to a goat: and what a sacrilege was this, and how abominable? When, therefore, the Jews set such a high value on their sacrifices, they sought first childishly to trifle with God, as though these were expiations to pacify him; and then to offer burnt — offerings, to slay an animal, for pacifying God, was to change his nature; and lastly, it was, as I have said, to rob Christ of his honor: for expiation is to be sought by no other means than through his blood, by which we are cleansed from every stain through the Holy Spirit, who sprinkles it on our hearts. But when this was attributed to sacrifices, they substituted the victim, or the ram, for Christ, according to what has been stated.

Now there ought to have been in sacrifices the exercise of the duty of repentance: but when they became more and more hardened, and thought that by their ceremonies they obtained a greater license to sin, and that God required no more from them, as though they had settled matters with him, they completely neutralized the design of God: for sacrifices, as it has been already said, had been enjoined for this end, — that they might exercise penitence.

We now then see that this answer given by Jeremiah was not in vain, — that their sacrifices did not please God. There is a severer language used elsewhere, — that God nauseated them, that he was wearied in bearing them, that he was constrained to be troubled with them, while they thus profaned his name. (Isa 1:14.) The meaning here is the same, — that God never required sacrifices for their own sake, but for another end; and also, that all external rites are of themselves mere trumperies and mockeries, nay, a profanation of God’s name; so that they could not pacify him, but, on the contrary, provoke his wrath. It follows —

Calvin: Jer 6:21

Here God, in plain words, declares what vengeance he would execute on the people. He says first, that he would lay for them stumbling blocks He no doubt compares the judgments which were nigh to nets or traps; for the Jews hoped to escape. He therefore says, that they would be ensnared: “Wherever ye go, “he says, “ye shall meet with those nets by which God will catch you: Fall, therefore, shall both fathers and sons, the neighbor and his friend ”

He means by these words, that however they might conspire together, they would yet be exposed to the same punishment. For when sons follow the examples of their fathers, they think themselves innocent; and also when any one has many associates, he thinks himself safe in his licentiousness. As, then, consent or society hardens the ungodly, so that they fear not the wrath of God, the Prophet on this account includes sons with their fathers, and a neighbor with his friend, as those who were to perish together, and without any difference. The word “stumbling blocks” is indeed metaphorical; but in the next verse the Prophet speaks without a figure, and says —

Calvin: Jer 6:22

It was no useless repetition when the Prophet said so often that God said. He might have said only, “Behold, a nation shall come from the north;” but he premises by saying that he derived this message from God, and not only so, but he introduces God as the speaker, that his message might be more impressive. In the former verse he had also said, Thus saith Jehovah, and elsewhere: but he now repeats the same words, that the holy name of God might more powerfully rouse their minds.

Behold, he says, a people shall come from the land of the north For forty years Jeremiah ceased not to proclaim war against the Jews, and also openly to name their enemies: we yet see that so much preaching was without fruit. This was dreadful indeed: but we may thus see, as it were in a mirror, how great is our hardness and stupor, and how great is our fury and madness against God. He then designates here the Chaldeans as a northern nation, and says that it was a great nation: and yet he shews, that the Chaldeans would not of themselves come; it shall be roused, he says. This act is to be applied to God; for though ambition and avarice impelled the Chaldeans to lay waste nations and lands far and wide, yet that war was carried on under the guidance of God himself: he armed and impelled the Chaldeans, and used them as the scourges of his wrath. We may learn this from the verb יעור , iour, “ shall be roused;” and he says, from the sides of the earth, ¹⁸¹ for they came from a distant country. But the Prophet means, that there would be nothing to hinder the Chaldeans from entering Judea, and from destroying and putting to flight the people, and from demolishing the city and the temple.

Calvin: Jer 6:23

He adds other particulars, in order more fully to render the Chaldeans objects of dread: They shall lay hold, he says, on the bow and the lance They who render the last word shield, do not sufficiently attend to the design of the Prophet. For there is no mention here made of defense; but it is the same as though the Prophet had said, that they would come furnished with bows and spears, that they might shoot at a distance. The word כידון , kidun, means a spear and a lance; ¹⁸² and it means also a shield: but in this place the Prophet, I doubt not, means a spear; as though he had said, “They will strike at a distance, or near at hand.”

He afterwards adds, that they would be cruel, according to what Isaiah says, when he speaks of the Persians and Medes,

“They will covet neither gold nor silver,” (Isa 13:17)

and yet they were a rapacious people. This is indeed true; but the Prophet meant both these things, that as the Persians and Medes were to be the executioners of divine vengeance, they would come with a new disposition and character, despising gold and silver, and other kinds of spoil, and seeking only blood. And they will shew, he says, no mercy; and then he adds, their voice shall make an uproar, or sound, like the sea He touches, I have no doubt, on the stupor of the people in not attending to the voice of God; for the teaching of Jeremiah had for many years sounded in their ears: Isaiah and others had preceded him; but the people had continued deaf. He says now, “Ye shall hereafter hear other teachers; they will not warn you, nor give you counsel, nor be satisfied with reproofs and threatenings, but they will come like a tempest on the sea; their voice shall make an uproar ”

He adds, Ascend shall they on horses, ¹⁸³ and be set in order as a man for war; that is, “Thou, Jerusalem, shalt find that thou wilt have to do with military men.” The Prophet means, in short, that the Jews most foolishly trusted in their own strength, and thus heedlessly despised the threatenings of the prophets. But as their security was of this kind, he says that they would at length really find out how stupid they had been, for the Chaldeans would come with dreadful violence, prepared for war — against whom? Against thee, he says, O daughter of Sion I cannot proceed further, on account of some other business.

Calvin: Jer 6:24

Jeremiah proceeds in the same strain; for he sets before the eyes of the Jews the judgment of God, and draws them, as it were against their will, into the middle of the scene. And this was done by the prophets, as it has been already said, because by plain words they could not move the hearts of the people on account of their contempt of God, and of the long obduracy in which they had settled. Hence he says, that heard had been the report of the enemy, and that immediately dissolved had their hands When the Prophet spoke, the Jews did not think that their enemies were so near. But the phrase is to be thus explained: “As soon as ye shall hear the report, your hands shall be relaxed, and lay hold on you shall distress.”

The similitude of a woman in travail is often found in Scripture; and what is to be understood in most places is sudden and unexpected pain: but in this place the Prophet refers rather to the violence of pain; though the other meaning, which I have just stated, is not to be excluded; for it is probable, that when he saw that the hardness and obstinacy of the people were so great, he adopted this similitude, in order to shew, that however heedlessly they despised the punishment due to them, it could not yet be avoided, as it would seize them suddenly like that of a woman in childbearing. He afterwards adds —

Calvin: Jer 6:25

He confirms the previous verse. For the Jews, as it has been said, regarded all threatenings as nothing: it was hence necessary that they should be taught, not by words only, but be constrained to fear, by having the scene set before their eyes, that being thus constrained they might at least entertain some fear on account of the nearness of God’s vengeance. The Prophet then denounces war, and speaks as though they were already besieged, Go ye not forth, he says, into the field, etc., for the terror of the enemy and fear is on every side; ¹⁸⁴ not that the Chaldeans were already laying waste Judea, or that they had even departed from their own country. But we have briefly explained the design of the Prophet: he intended thus vehemently to deal with a hardened and obstinate people, that they might know that he spoke seriously to them, and that his threatenings would not be evanescent. It follows —

Calvin: Jer 6:26

The Prophet seems to use more words than necessary; for in a clear matter he appears to extend his discourse too far: but we must consider the design which has been mentioned; for he could not rouse the Jews without urging the matter on them with great vehemence. Known and sufficiently common is the term, “daughter of my people, “as applied to the whole community. Daughter of my people, he says, be thou girded with sackcloth, and roll thyself in the dust It is doubtful whether the Prophet exhorts them to repent, or whether he denounces mourning on the irreclaimable and the hopeless; for ashes and sackcloth are often mentioned, when there is no hope of conversion or of repentance. However, if this view be approved, I will not object, that is, that the Prophet still makes the trial, whether the Jews would return to a sane mind.

Make thee a mourning, he says, as for an only-begotten Thus the Hebrews speak of the greatest and bitterest mourning: for when any one loses an only son, he grieves far more for his death than if he had many children; for when some remain, some comfort still remains; but when one is wholly bereaved, a greater grief, as I have said, is felt by parents. For this reason the Hebrews call it a mourning for an only son, when things are in a hopeless state. He afterwards adds, the mourning of bitternesses, signifying the same thing; because suddenly shall come upon us the waster

If repentance be thought to be intended here, we know that sackcloth and ashes are, of themselves, of no account before God, but that they were formerly evidences of repentance when God’s wrath was humbly deprecated; and hence the prophets often designated the thing signified by the sign. We must yet remember what Joel says, that hearts, and not garments, are to be rent. (Joe 2:13.) But the prophets assume this principle as granted, that we are not to deal falsely with God, but with sincerity. Then by sackcloth and ashes they did not understand false protestations, as it is said, but real manifestations of what they felt, when really and from the heart they sought God’s mercy. But as the Prophet seems here to assume the character of a herald, denouncing war, I know not whether repentance is what is here meant. So then I rather understand him as saying, that nothing but extreme mourning remained for the Jews: and hence he says, that destroyers would suddenly come upon them; for they had for many years so misused the forbearance of God, that they thought that they could sin with impunity. As, then, they had long indulged this false confidence, the Prophet made use of this word, “suddenly,” פתאם , petam He adds —

Calvin: Jer 6:27

The Prophet says, that he was set by God as a watchtower, which was also fortified, that he might observe the wickedness of the people. In order to gain more authority for his prophecy, he introduces God as the speaker. He had spoken hitherto in his own person; but now God himself comes forth, and says, I have made thee a citadel. Jerome renders the last word “probation.” The verb בחן , becken, means to prove; and Jeremiah uses the verb in this verse, “that thou mayest prove their way.” But as the word מבצר , mebezar, “fortress, “follows, we cannot take the word here otherwise than as meaning a citadel or rampart. I therefore have no doubt but that a citadel for watching is what is meant; as though God had said, that his Prophet was like a watchtower, from which might be seen at one glance whatever was done far and wide: for we cannot see far from a plain, but they who are located high can see to a great distance.

But the word fortress is also added: for it behooved Jeremiah to watch without fear, and not to be exposed to the threats, calumnies, or clamors of the people. Jeremiah intimates that two things are required in God’s servants, even knowledge and undaunted courage; for it was not enough for the prophets to see clearly what was needful, except they were firmly prepared to discharge their office. Both these things seem to be included, when he says, that he was set as a watchtower, and also as a fortress

Why was he thus set? That thou mayest know, he says, and prove their way Let us now see what was the intention of this. The Prophet no doubt here claims power and credit to himself, that he might not only freely but authoritatively reprove the people: for objections, we know, were ever in their mouths, that they might be at liberty to despise the Prophet’s teaching, as though it did not proceed from God. This then was the reason why God here declares that Jeremiah was like a citadel, and that a fortified one; he was made so, that he might observe and know the way of the people. Hence it followed, that however obstinately they might defend themselves, it availed them nothing; for Jeremiah was endued with the highest authority, even that which was divine, in order to perform his office of a judge in condemning them: for it immediately follows —

Calvin: Jer 6:28

The Prophet now shews what he found the Jews to be, whose manners and proceedings he had been commanded to observe. Had he said this at first, either the fury of the people would have been kindled, or his judgment would have been treated with contempt: but when God shewed what he had known through his servant, it had more weight, and then the fury of the people was also repressed, when they understood that it would avail them nothing to fight against God.

He says, that they were all the apostates of apostates, or the transgressors of transgressors. Some read סרי , sari, with a ש , shin, and render the words, “the princes of transgressors.” But I adopt the first as the more approved reading. They who read “princes, “elicit a meaning from the words which appears strange, but not the true one: they say that they were the princes of transgressors, because the people were no better than their rulers, and because servants imitated their masters in all kinds of wickedness. But this, as all must see, is a strained meaning. Why then should anything be changed, since the sentence, as it is, has a most suitable meaning? They are then called the apostates of apostates, or the transgressors of transgressors, סרי סררים , sari sarerim The Hebrews, we know, express the superlative degree by doubling the word, as, the heaven of heavens, the holy of holies, the God of gods. He then says, that they were not only wicked, but most wicked, who had reached the extreme point of depravity. For when impiety reaches its summit, then justly may men be called the apostates of apostates. This, I have no doubt, is what the Prophet means.

He afterwards adds, that they walked in slander The same mode of speaking, if I mistake not, is found in Lev 19:16,

“Go not,” or walk not, “among thy people with slander.”

Yet this phrase may be otherwise explained, that is, that they walked in calumnies, or that they perverted everything. But in this place, the word slander, seems too feeble, as the Prophet, in my judgment, means more, even the audacity of the people, so that they allowed themselves every liberty in sinning, and thus walked in their own wickedness.

He adds, Brass and iron ¹⁸⁵ Many render the words, “Brass mixed with iron;” that is, that the noble and the vulgar were mingled together, so that there was a common consent among them. Of this meaning I do not wholly disapprove: but as it is rather refined, I know not whether it be well — founded. I therefore prefer to regard this as designating their hardness: They were like brass and iron, for they were inflexible. The Prophet then after having called them transgressors who had alienated themselves from God, and after having said, that they walked in their own depravity, now adds, that they were untamable, not capable of any improvements; and hence he compares them to brass and iron.

He at last adds, that they were all corrupters This, as I think, is to be referred to their habits: for thus are enemies called, who plunder everything, and commit all excesses. But they are corrupters here, who not only like thieves plunder the goods of all, but who are leaders to others in wickedness: so that all things were in confusion, as it is wont to be said, from the head to the feet. ¹⁸⁶ He afterwards adds —

Calvin: Jer 6:29

He says, that the bellows was consumed by the fire and without any advantage. The whole sentence is metaphorical. Interpreters refer it simply to what was taught; and hence they consider the mouth of the Prophet to be the bellows, by which the fire was kindled. So the meaning would be, — that the Prophet was as it were burnt, through his incessant crying, like the bellows, which by being continually used is at length consumed, especially when the fire burns fiercely. They then suppose that the Prophet complains that his throat had dried up, like the bellows, which being burnt by the fire can no longer do its work. But what if we refer this to the punishments and judgments by which God had chastised his people, and yet without benefit? For so he complains in the first chapter of Isaiah, and in other places.

“In vain, “he says, “have I chastised thee:”

and Jeremiah has before said,

“In vain have I chastised my children; they have not received correction.” (Jer 2:30)

So also it is said by Isaiah,

“Alas! vengeance must I take on my enemies,” (Isa 1:24)

but to what purpose? He afterwards adds, that it was without any benefit, because their wickedness was incurable.

The first meaning, however, is not to be rejected, for it was not unsuitable to say, that the tongue of the Prophet was worn out with constant crying, that his throat was nearly dried up. But I approve more of what I have just stated. Let each make his own choice. If we consider prophetic teaching to be here intended, we may also draw another meaning, — that the Prophet’s mouth was consumed by God’s terrors; for it was like burning, whenever God threatened the people with final destruction. The Prophet then does not without reason say, that his throat was burnt by fire, even the threatenings of God.

He afterwards adds, that the lead was entire This sentence rather favors the view, that Jeremiah is speaking of the judgments by which God sought to humble the people and to lead them to repentance; for it cannot be suitably applied to doctrine or teaching, that the lead was unmixt. By lead I understand dross. Some consider it to be silver, and say that lead was mixed with silver, in order that the silver might more easily be melted. As I am not skillful in that art, I cannot say whether this is done or not. But the Prophet says that the lead was unmixt; that is, that nothing was found but dross and filth.

He then adds, In vain has the melter melted, for evils have not been purged away; that is, the dross had not been removed so as to leave behind the pure metal. He means, in short, that there was nothing but dross and filth in the people, and not a particle of pure silver. It hence followed, that they had been as it were in vain melted. Now, this applies more fitly to punishment than to teaching, as all must see. I hence do not doubt but that the Prophet shews here, that the Jews were not only wicked and apostates and despisers of God, but were also so obstinate that God had often tried in vain to purify them. And it is a kind of speaking, we know, which occurs often in the prophets and throughout Scripture, that God is said to melt, to purge, to refine men, when he chastises them. But the Prophet says that there was only filth in that people, that lead was found, and that they were not melted. And hence we learn how great was their hardness: though they were tried by fire, they yet melted not, but continued in their perverseness. ¹⁸⁷ He afterwards adds —

Calvin: Jer 6:30

Jeremiah concludes his subject by saying, — that if the Jews had been cast a hundred times into the furnace, they would not be improved, as they would never become softened on account of their hopeless obstinacy. He uses the word silver, by way of concession; for they were not worthy of that name, and we have already seen that there was nothing soft or tender in them.

But the prophets often conceded some things to hypocrites; yet not without some appearance of a taunt, as the case seems to be here. The Jews wished to be regarded as silver, and to appear as such: “Let them then be silver, “that is, “Let them claim the name, by boasting themselves as the holy seed of Abraham; but they are a reprobate silver;” according to what we say, Faux or faux argent; which yet is neither silver nor gold; but the words are used not in their strict meaning, and we afterwards shew that what we have so called is not silver. Even so does the Prophet say, “They are silver in their own esteem, and take pride in the title: but they are a reprobate silver. ” How so? For Jehovah has rejected them He shews that it belongs to God to pronounce sentence on men, and that they gain nothing by their vain flatteries, and by securing some esteem in the world: for God alone is the true judge. The Prophet then shews that the Jews were a reprobate silver, in order that they might know that they in vain gloried, while they boasted themselves to be God’s people and heritage. Now follows —

Defender: Jer 6:14

The false prophets of Judah were assuring the people that they were safe in their sins, only "slightly" rebuking them, just as do many modern religious leaders. There may be outward freedom from calamity for a time, but there can be no real peace among men until there is true peace between men and God."

TSK: Jer 6:13

For : Jer 8:10, Jer 14:18, Jer 22:17, Jer 23:11; Isa 56:9-12, Isa 57:17; Eze 22:12, Eze 33:31; Mic 2:1, Mic 2:2, Mic 3:2, Mic 3:3, Mic 3:5, Mic 3:11; Zep 3:3, Zep 3:4; Luk 16:14; 1Ti 3:3; 2Pe 2:3, 2Pe 2:14, 2Pe 2:15

and : Jer 2:8, Jer 2:26, Jer 5:31, Jer 23:11, Jer 23:14, Jer 23:15, Jer 26:7, Jer 26:8, Jer 32:32; Isa 28:7; Lam 4:13; Eze 22:25-28; Zep 3:4

TSK: Jer 6:14

healed : Jer 8:11, Jer 8:12; Eze 13:10

hurt : Heb. bruise, or breach, Jer 14:17; Isa 1:6, Isa 30:26

Peace : Jer 4:10, Jer 5:12, Jer 14:13, Jer 23:17, Jer 28:3; Lam 2:14; Eze 13:22; Mic 2:11; 2Pe 2:1, 2Pe 2:18, 2Pe 2:19

TSK: Jer 6:15

Were : Jer 3:3, Jer 8:12; Isa 3:9

blush : Eze 2:4, Eze 16:24, Eze 16:25, Eze 24:7; Zep 3:5; Phi 3:19

therefore : Jer 23:12; Pro 29:1; Isa 10:4; Eze 14:9, Eze 14:10; Mic 3:6; Mat 15:14

at the time : Jer 5:9, Jer 5:29; Exo 32:34; Eze 7:6-9; Hos 9:7; Mic 7:4

TSK: Jer 6:16

Stand : Jer 18:15; Deu 32:7; Son 1:7, Son 1:8; Isa 8:20; Mal 4:4; Luk 16:29; Joh 5:39; Joh 5:46, Joh 5:47; Act 17:11; Rom 4:1-6, Rom 4:12; Heb 6:12, 11:2-40, Heb 12:1

and walk : Jer 7:23; Isa 2:5, Isa 30:21; Joh 12:35, Joh 13:17; Col 2:6

ye shall : Isa 28:12; Mat 11:28, Mat 11:29

We will : Jer 2:25, Jer 18:12, Jer 22:21, Jer 44:16; Mat 21:28-32

TSK: Jer 6:17

I : Jer 25:4; Isa 21:11, Isa 56:10; Eze 3:17-21, Eze 33:2-9; Hab 2:1; Act 20:27-31; Heb 13:17

Hearken : Isa 58:1; Hos 8:1; Amo 3:6-8

We : Zec 7:11

TSK: Jer 6:18

hear : Jer 4:10, Jer 31:10; Deu 29:24-28; Psa 50:4-6; Isa 5:3; Mic 6:5

TSK: Jer 6:19

O earth : Jer 22:29; Deu 4:26, Deu 30:19, Deu 32:1; Isa 1:2; Mic 6:2

even : Jer 4:4, Jer 17:10; Pro 1:24-31, Pro 15:26; Isa 59:7, Isa 66:18; Hos 10:13; Act 8:22

nor to : Jer 6:10, Jer 8:9; 1Sa 15:23, 1Sa 15:26; Pro 28:9; Hos 4:6; Joh 3:19-21, Joh 12:48

TSK: Jer 6:20

To what : Psa 40:6, Psa 50:7-13, Psa 50:16, Psa 50:17, Psa 66:3; Isa 1:11, Isa 66:3; Eze 20:39; Amo 5:21, Amo 5:22; Mic 6:6-8

Sheba : 1Ki 10:1, 1Ki 10:2, 1Ki 10:10; Isa 60:6; Eze 27:22

sweet cane : Isa 43:23, Isa 43:24

your burnt : Jer 7:21-23

TSK: Jer 6:21

I will : Jer 13:16; Isa 8:14; Eze 3:20; Rom 9:33, Rom 11:9; 1Pe 2:8

fathers : Jer 9:21, Jer 9:22, Jer 15:2-9, Jer 16:3-9, Jer 18:21, Jer 19:7-9, Jer 21:7; 2Ch 36:17; Isa 9:14-17; Isa 24:2, Isa 24:3; Lam 2:20-22; Eze 5:10, Eze 9:5-7

TSK: Jer 6:22

a people : Jer 6:1, Jer 1:14, Jer 1:15, Jer 5:15, Jer 10:22, Jer 25:9, Jer 50:41-43

TSK: Jer 6:23

They shall : Jer 5:16, Jer 50:42; Isa 13:18; Eze 23:22-25; Hab 1:6-10

cruel : Jer 30:14; Isa 13:18, Isa 19:4

their : Jer 4:13; Isa 5:26-30; Luk 21:25, Luk 21:26

TSK: Jer 6:24

We have : Jer 4:6-9, Jer 4:19-21; Isa 28:19; Eze 21:6, Eze 21:7; Hab 3:16

anguish : Jer 4:31, Jer 13:21, Jer 22:23, Jer 30:6, Jer 49:24, Jer 50:43; Psa 48:6; Pro 1:27, Pro 1:28; Isa 21:3; Mic 4:9, Mic 4:10; 1Th 5:3

TSK: Jer 6:25

Go not : Jer 4:5, Jer 8:14, Jer 14:18; Jdg 5:6, Jdg 5:7

the sword : Jer 4:10, Jer 20:3, Jer 20:4 *marg. Jer 20:10, Jer 49:29; 2Ch 15:5; Job 18:11; Psa 31:13; Isa 1:20; Luk 19:43

TSK: Jer 6:26

daughter : Jer 6:14, Jer 4:11, Jer 8:19, Jer 8:21, Jer 8:22, Jer 9:1, Jer 14:17; Isa 22:4; Lam 2:11, Lam 3:48, Lam 4:3, Lam 4:6, Lam 4:10

gird : Jer 4:8, Jer 25:33, Jer 25:34; Isa 32:11; Eze 27:30,Eze 27:31; Mic 1:8-10

make thee : Jer 9:1, Jer 9:10,Jer 9:17-22, Jer 13:17; Isa 22:12; Lam 1:2, Lam 1:16; Eze 7:16-18; Zec 12:10; Luk 7:12; Jam 4:9, Jam 5:1

for the : Jer 4:20, Jer 12:12, Jer 15:8; Isa 30:13

TSK: Jer 6:27

Jer 1:18, Jer 15:20; Eze 3:8-10, Eze 20:4, Eze 22:2

TSK: Jer 6:28

all grievous : Jer 5:23; Isa 1:5, Isa 31:6

walking : Jer 9:4, Jer 18:18, Jer 20:10; Psa 50:20

they are brass : Jer 6:30; Eze 22:18-22

corrupters : Isa 1:4; Rev 11:18, Rev 19:2

TSK: Jer 6:29

the founder : Jer 9:7; Pro 17:3; Zec 13:9; Mal 3:2, Mal 3:3; 1Pe 1:7, 1Pe 4:12

in vain : Isa 49:4; Eze 24:13; Hos 11:7

TSK: Jer 6:30

Reprobate silver : or, Refuse silver, Psa 119:119; Pro 25:4; Isa 1:22, Isa 1:25; Eze 22:18, Eze 22:19; Mat 5:13

the Lord : Jer 14:19; Lam 5:22; Hos 9:17; Rom 11:1

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Jer 6:13

Given to covetousness - literally, everyone has gained gains. The temper of mind which gains the world is not that which gains heaven.

Falsely - Rather, "fraudulently."

Barnes: Jer 6:14

Healed - Rather, "tried to heal."

Of the daughter - These words are omitted by a majority of manuscripts, but found in most of the versions.

Slightly - literally, "according to,"i. e., as if it were, a "trifle: making nothing"of it. This cry of "peace"was doubtless based upon Josiah’ s reforms.

Barnes: Jer 6:15

They are brought to shame because

They have "committed abomination:"

Shame nevertheless they feel not;

To blush nevertheless they know not;

"Therefore they shall fall among"the falling;

"At the time"when "I visit them, they shall"stumble,

"Saith Yahweh."

The fact is expressed that their conduct was a disgrace to them, though they did not feel it as such. "Abomination"has its usual meaning of idolatry Jer 4:1.

Barnes: Jer 6:16

The sense is: God’ s prophet has declared that a great national calamity is at hand. "Make inquiries; stand in the ways; ask the passers by. Your country was once prosperous and blessed. Try to learn what were the paths trodden in those days which led your ancestors to happiness. Choose them, and walk earnestly therein, and find thereby rest for your souls."The Christian fathers often contrast Christ the one goodway with the old tracks, many in number and narrow to walk in, which are the Law and the prophets.

Barnes: Jer 6:17

Watchmen - The prophets Isa 52:8.

The second of the trumpet - This was the signal for flight Jer 6:1; Amo 3:6. Similarly the prophet’ s warning was to move men to escape from God’ s judgments.

Barnes: Jer 6:18

God summons three witnesses to hear His sentence.

(1) the Gentiles.

(2) all mankind, Jews and Gentiles.

(3) nature (see Jer 6:19).

What is among them - Rather, "what happens"in them; i. e., "Know what great things I will do to them."

Barnes: Jer 6:19

The fathers understood this to be the decree rejecting the Jews from being the Church.

Barnes: Jer 6:20

The sweet cane - The same as the scented cane of Exo 30:23 (see the note).

Your burnt offerings - The rejection of ritual observances is proclaimed by the two prophets Isaiah and Jeremiah, who chiefly assisted the two pious kings, Hezekiah and Josiah, in restoring the temple-service. God rejects not the ceremonial service, but the substitution of it for personal holiness and morality. Compare 1Sa 15:22; Isa 1:11; Mic 6:6-8.

Barnes: Jer 6:21

"Behold,"I give unto "this people"causes of stumbling,

And they shall stumble against them:

Fathers and sons together,

"The neighbor and his friend shall perish."

This is the natural consequence of their conduct. Their service of Yahweh was a systematic hypocrisy: how then could they walk uprightly with their fellow-men? When God lays stumblingblocks in men’ s way, it is by the general action of His moral law Jam 1:13-14, by which willful sin in one point reacts upon the whole moral nature Jam 2:10.

Barnes: Jer 6:22

Raised - Or, awakened, to undertake distant expeditions.

The sides of the earth - Or ends, the most distant regions (see Jer 25:32).

Barnes: Jer 6:23

Spear - Properly, a javelin for hurling at the enemy (see 1Sa 17:6 note): an ordinary weapon of the Babylonians.

Cruel - ruthless, inhuman. In the Assyrian monuments warriors put the vanquished to death; rows of impaled victims hang round the walls of the besieged towns; and men collect in heaps hands cut from the vanquished.

Horses, set in array - A full stop should be put after horses. It - the whole army, and not the cavalry only - is "set in array."

As men for war against thee - Rather, as a warrior for battle "against thee."

Barnes: Jer 6:24

The effect upon the Jewish people of the news of Nebuchadnezzars approach.

Wax feeble - Are relaxed. It is the opposite of what is said in Jer 6:23 of the enemy, "They lay hold etc."Terror makes the hands of the Jews hold their weapons with nerveless grasp.

Barnes: Jer 6:25

For the sword of the enemy - literally, "for to the enemy a sword; i. e., for the enemy is armed,"he has a commission from God to execute judgment. See Jer 12:12; Isa 10:5, and Psa 17:13 note.

Fear is on every side - Magor-Missabib, Jeremiah’ s watchword (compare Jer 20:3, Jer 20:10). The "and"before it should be omitted.

Barnes: Jer 6:26

Wallow thyself in ashes - Violent distress is accustomed to find relief in eccentric actions, and thus the wallowing in ashes shows that Jerusalem’ s grief is unbearable.

The spoiler - Nebuchadnezzar.

Barnes: Jer 6:27

Render it:

I have set thee among My people as a prover of ore,

And thou shalt know and try their way.

They are all of them rebels of rebels (i. e., utter rebels):

Slander-walkers, were copper and iron,

Corrupters all of them.

The bellows glow: from their fire lead only!

In vain hath the smelter smelted,

And the wicked are not separated.

Refuse-silver have men called them:

For Yahweh hath refused them.

The intermixture throughout of moral words and metallurgical terms is remarkable.

Barnes: Jer 6:29

The bellows are burned - Worn out by continual blowing. The prophet has exhausted all his efforts. His heart, consumed by the heat of divine inspiration, can labor no more. Others translate "The bellows snort,"i. e., blow furiously. More probably, "The bellows glow"with the strong heat of the fire.

Plucked away - Separated. The smelter’ s object is to separate the metal from the dross.

Barnes: Jer 6:30

Reprobate - See the margin; not really silver, but the dross.

The Lord hath rejected them - This then is the end. The smelter is God’ s prophet: the bellows the breath of inspiration: the flux his earnestness in preaching. But in vain does the fervour of prophecy essay to melt the hearts of the people. They are so utterly corrupt, that no particle even of pure metal can be found in them. All the refiner’ s art is in vain. They have rejected all God’ s gifts and motives for their repentance, and therefore Yahweh has rejected them as an alloy too utterly adulterate to repay the refiner’ s toil.

Poole: Jer 6:13

From the least of them not respecting so much their age as degree and quality, poor and rich; the prophet notes the generality of their corruption as the reason of God’ s severity against them, as Jer 6:6 ; observing also that it was even among the greatest, who ought to have given better examples, no soundness from head to foot.

Covetousness in which possibly all their wickednesses, as cruelty, oppression, injustice, &c., may be comprised, it being the root of all evil, 1Ti 6:10 , and may also speak the justice of God, in the Chaldeans taking them and all their substance away, that had by violence and fraud wrested it from others, Mic 2:2 .

Dealeth falsely Heb. doing falsehood ; as if that were their whole work, the proper and peculiar sin of the priests and prophets, to deceive the people, and to flatter them by false visions, as in the next verse; not that they were not also guilty of the other sins, Isa 56:11 , and the princes and people of this, Mic 3:9 Jer 5:31 , for they were all involved in the same wickedness; but the prophet mentions those sins that were most peculiar to each party. See the same Jer 8:10 .

Poole: Jer 6:14

They have healed also the hurt of the daughter of my people slightly: this refers peculiarly to the prophets; either slighting or making light of these threatenings, tending to the reproach either,

1. Of the prophets of God, bringing their message into contempt; or,

2. The people, deceiving of them, and rendering their hopes vain, Jer 8:11 . Or here the prophet shows wherein their false dealing consists, viz. in daubing over their misery and danger that was coming on them, by persuading them that it should not come, or if it did, it would be easily cured; as some physicians do with their patients, that make light of a wound, and so neglect the true method of cure; but either by lenitives give some ease for the present, by a superficial skinning over a sore while the corruption is in it; or stupefactives, making them senseless, not feeling their pain, Jer 23:14 Eze 13:10 16:22 ; and so the prophet makes this the cause of their last destruction.

Saying, Peace, peace the Chaldeans shall not come, all things shall be prosperous with you; all kind of prosperity being included in the word peace . They promise you peace, but you shall come short of it, as in the next words.

Poole: Jer 6:15

Were they viz. the false prophets, ashamed? Some read it actively, as sometimes it is taken, Did they put the people to shame? but that is not so proper here; it rather notes how bold and confident, or rather impudent, they were in their flatteries, and deceiving the people, a great aggravation of their sin. The form of the interrogation chargeth them home with the guilt, as do also the next words,

neither could they blush q.d. they had not the least show of shame, usually discovered by blushing.

Committed abomination or, the thing to be abominated, (a metonymy of the effect,) both by encouraging the people, and joining with them in their idolatries. See Jer 3:3 .

Therefore they shall fall among them that fall therefore they shall perish with those whom they have deceived, as in the following expressions. To fall signifies to be slain , Psa 63:10 Luk 21:24 . Visit them , viz. punish them, inflict punishment on them: see Jer 6:6 .

Poole: Jer 6:16

Having told the false prophets their doom, he now turns his speech to the people, and gives them counsel; for he rather propounds than commands, by a metaphor taken from travellers, that being in doubt of their way, do stand still, pause, and consider, whether the direction they have received from some ignorant person or false guide be right or not.

The old paths Heb. paths of antiquity , such as their godly forefathers of old were wont to walk in, the ancient paths, Jer 18:15 . Or, the oracles of God , what directions his word gives, Isa 8:20 . Or, the providence of God . Observe what hath been God’ s ways and method in times past, with reference to sin and punishment, Deu 4:3,4 Jud 5:6,8 Jer 22:15,16 , and what have been want to be the best courses, called here the

good way or the best way to continue mercies and prevent judgments, Deu 32:7 , he.: see 1Th 5:21 .

Walk therein when you have found what was best and most prosperous, keep it, stick to it.

Ye shall find rest you will find God to stand by you, and be a sanctuary to you, Deu 33:12,29 . See Mat 11:29 . You will find things mend with you; it will be well with you, as it hath been with others; you will be satisfied and quiet; you will not doubt any longer which way to follow: see 1Ki 18:21 .

We will not walk therein it notes their great wilfulness and obstinacy, that though the prophets had directed them in the right way, and though they knew others had experimented it to be so, yet they would not be persuaded to walk in it, but deliberately refused those favours offered, Isa 8:11-13 Jer 18:11,12 .

Poole: Jer 6:17

Watchmen viz. prophets and messengers, that sought their good, and endeavoured to prevent their miseries by foretelling what was coming upon them, Eze 3:17 33:7 A metaphor from watchmen , that are usually set upon high places to espy out dangers afar off.

The sound of the trumpet either the voice of his prophets, which is compared to a trumpet, Isa 58:1 , intimating his loud crying upon the account of imminent danger; for men do not use to sound the trumpet till danger be approaching; or the trumpet of that enemy, Jer 4:19,21 .

We will not hearken more of their obstinacy suitable to their carriage, Jer 6:16 .

Poole: Jer 6:18

Ver. 18, Hear, ye nations: he calls upon the nations round about to be as so many spectators of his severity against Judah, though they were his own people.

1. Partly to vindicate the justice of his proceedings, that they may not think him too severe.

2. Partly to shame them, if thereby tie may bring them to repentance; and therefore he makes them witnesses as well of their sin as of their punishment, Jer 6:19 . Besides,

3. It is a secret upbraiding them, as if the nations were more ready to understand than they.

Know, O congregation either of Israel, and then the next words must be which are among them; or rather, of all nations, as supposing them gathered all together, Psa 7:7 . God is willing that all the world should be witness of the equity of his proceedings.

What is among them or, that which is among them ; the relative put for the antecedent; either the height of their wickedness, or the severity of their judgments; understand it either way, or both ways, and then it is the greatness of their punishment, as the effect of the greatness of their sins.

Poole: Jer 6:19

Hear, O earth the inhabitants of the earth; or else God having spoken to the rational, he now speaks to the very senseless creatures to observe his proceedings, Eze 36:4 .

I will bring evil the Chaldean army, with all the direful effects of it. The fruit of their thoughts : q.d. They may thank themselves for what is come upon them, being the fruit of all these contrivances and wicked imaginations that their hearts were full of, Pro 1:29-31 ; see Isa 59:7 Jer 4:14 ; by which phrase is also intimated that their sins were not some slight oversights, but meditated and digested wickedness; and therefore God will bring upon them the just punishment for their doings.

My words those messages that I so frequently and earnestly sent unto them by my prophets, Pro 1:24,25 .

But rejected it as it were bidding open defiance to me, scorning to be ruled by me.

Poole: Jer 6:20

To what purpose? an interrogation of expostulation and contempt, wherein God by the prophet meets with their hypocrisy, who pleased themselves with their outward oblations and sacrifices, and thought God would be pleased with them too; but he tells them plainly they are to no purpose; as he speaks particularly in the close of the verse, Jer 7:21,22 Eze 20:39 .

Incense from Sheba: that this was the product of Sheba, a country in Arabia Felix, to which country frankincense was peculiar, See Poole "Isa 60:6" . The sweet cane , or, cane , i.e. good, or the best cane; the article h hath the force of a superlative, for cane that is good; the Hebrews have no degrees of comparison; the same that is mentioned as an ingredient in the holy oil, Exo 30:23 . See Isa 43:24 .

From a far country not that it was brought from the remotest parts of the world, as from India, as some; for it was known to the Jews in Moses’ s time, Exo 30:23 ; but because it grew not in their own land, but was fetched or brought to them from Sheba, Isa 60:6 , where it did grow, as Diodorus testifies, lib. 3. p. 125, and Strabo, lib. 16; 1Ki 10:2, compared with Joe 3:8 ; who is called the queen of the south , and to come from the uttermost parts of the earth , Mat 12:42 , because the South Sea did bound the country. To what purpose art thou at this trouble and charge to fetch these ingredients for thy incense?

Are not acceptable not likely to atone me; they will not be for acceptance; I cannot take delight in them, Hos 9:4 , as the next expression: q.d. Away with these childish trifles, whereby you think to pacify me. By these species he understands the whole legal worship.

Poole: Jer 6:21

I will lay stumbling-blocks God gives this name to all the occasions of the Jews’ ruin; he exposeth them, or suffereth such things to be laid in their way, as shall be the occasion of their destruction; such things which they shall not get over. Or an hypallage, I will bring destruction upon them; as the Hebrews use to speak, They have sent a city into the fire , i.e. They have sent fire into the city . Or God doth here compare his judgments to traps, wherein they shall be taken, which they thought easily to have evaded. What these stumbling-blocks are seem to be expressed in the following verses.

The fathers and the sons together as well the fathers, that have more prudence and policy, as the children, that are more inadvertent, or possibly may count themselves less guilty, shall perish by these stumbling-blocks; no recovering for themselves, Isa 8:14,15 .

The neighbour and his friend men of all sorts and conditions, the greatest intimates and associates, though all lay their heads together for counsel, yet shall they not be able to help one another, but a promiscuous destruction there shall be, Jer 6:11 Jer 13:14 .

Poole: Jer 6:22

Now the prophet is showing what these destructive stumbling-blocks shall be, of which he had prophesied forty years already, and yet they would not be warned. The north country: see Jer 6:1 .

A great nation shall be raised God shall stir up the Chaldeans like a great storm or tempest, Jer 1:15 25:32 . See Eze 23:22 .

From the sides of the earth the remote and uttermost parts of the Babylonian territories, though at the greatest distance, yet God will bring them: which may note the greatness of God’ s displeasure against Judah, this circumstance being noted among the curses, Deu 28:49 . See Isa 5:25,26 , &c.; Jer 5:15 .

Poole: Jer 6:23

They shall lay hold on bow and spear or, They shall carry ; they shall not want military ammunition of all sorts for the despatch of this great work; synecdochically expressed for all sorts of weapons. So Psa 35:2,3 .

Have no mercy see Jer 50:42 ; not be entreated, or have any pity to sex or age, poor or rich, Jer 21:7 . See the like Isa 13:17,18 . And this was as duly executed as here prophesied, 2Ch 36:17 .

Their voice roareth like the sea which, as it is very violent, so it causeth great consternation by its noise, compared to the roaring of the devils, Jam 2:19 . Possibly it may intimate, they would not hearken to the voice of his prophets, now they shall hear the terrifying noise of armies, like the roaring of the sea.

They ride upon horses which is a creature in especial manner adapted by God for war, as he is described. Job 9:19,20 , &c.; implying their speed, strength, and fierceness, Jer 50:42 .

Set in array the whole nation set as it were in battalia against them, that they may perceive they have to do with soldiers. The LXX. reading va esh , fire , for vya ish, man , render it, as fire to the war.

O daughter of Zion or Jerusalem; for these two titles are promiscuously used for the same place; and the term daughter is often given to cities and countries, as Psa 45:12 137:8 Isa 23:12 47:1 .

Poole: Jer 6:24

We have heard the fame thereof: our hands wax feeble The prophet personates the people’ s affections: q.d. At the very report of the. approach and fierceness of this people we are dismayed and discouraged, our hearts melt within us; all warlike courage is taken from us, 2Sa 4:1 ; or he modestly reckons himself among the rest.

Anguish hath taken hold of us, and pain, as of a woman in travail a description of the exquisiteness of their sufferings, Jer 13:21 .

Poole: Jer 6:25

Go not forth into the field, nor walk by the way expressing the great danger that there would be every where, there would be no stirring out of their fenced cities or houses, Jer 8:14 , but great danger to them that go out, and to those that come in, they would find death every where; now seek out some by-ways, venture hot in common roads, Jud 5:6 .

The sword of the enemy and fear is on every side: the language of one speaking to another: it seems to be a proverbial speech, frequently used to express unavoidable dangers, Psa 31:13 Jer 20:3,10 49:29 . All places will be full of soldiers, so that all attempts will be very difficult, Lam 5:9 .

Poole: Jer 6:26

O daughter of my people i.e. O my people, that art beloved as a daughter .

Gird thee with sackcloth and wallow thyself in ashes: he calls upon them to mourning in the deepest manner wherein they can express it, girding with sackcloth, close mourning, Jer 4:8 , wallowing in ashes, Jer 25:34 Mic 1:10 , lying low in humiliation, and prostrating themselves before him: he further describes the nature of it in the following expression, such as is for the death of a child, a son, an only son, Amo 8:10 ; and then seems to sum it up in this bitter,

most bitter lamentation Heb. wailing of bitternesses , noting the highest degrees of lamentation; he seems to want words to express it. See Jer 9:17,18 . And it is likely the prophet doth not so designedly exhort them to repent, as rather describe the state of persons in a lost and despairing condition. For here the prophet takes upon himself thee person of one denouncing war; and sackcloth and ashes is often mentioned where there is net hope of conversion or repentance.

The spoiler the king of Babylon and his army, Jer 4:8 .

Poole: Jer 6:27

Here God speaks by way of encouragement to the prophet, and tells him he had made him a fortified tower, that he might both discover the carriages of his people, which is one use of a high tower, Isa 21:5,8 Hab 2:1 ; and also to assure him, though they shall make several attempts against him, yet he shall be kept safe, os in a castle or fortress, Jer 15:20 .

That thou mayest know and try their way their courses, actions, and manners, and which way they stand affected; thou mayest bring all to thy strict observation and scrutiny, as goldsmiths or refiners do metals; for so is the word try used, Psa 66:10 , and elsewhere. Hereby he shall be encouraged to reprove them more freely, and with authority, because God doth promise to defend him, that they shall not hurt him; God will give him prudence to see what is amiss, and undauntedness to oppose it.

Poole: Jer 6:28

Grievous revolters obstinate and refractory, Isa 31:6 Jer 5:3,23 .

Walking with slanders being their main business to detract from thee and the other prophets, Jer 18:18 20:10 ; a sin expressly forbidden, Lev 19:16 .

They are brass and iron: this to the end of the chapter is all metaphorical; either they are impudent, as brass doth sometimes signify, or they are obstinate and inflexible, as iron notes: see both Isa 48:4 : or it signifies their corrupt estate; they are not pure metal, as silver or gold, but base and mean, as brass and iron mixed together, Eze 22:18 .

They are all corrupters: this relates to their manners; they propagate their corruption, Isa 1:4 ; they strengthen one another in wickedness.

Poole: Jer 6:29

The bellows are burned: the prophet prosecutes his metaphor taken from refining of metals, intimating herein that the prophets had spent their lungs to no purpose; see the like Psa 22:15 69:3 ; and their strength was consumed by their so much labour and pains: q.d. The terror of the Lord is as a fire in my throat.

The lead is consumed some read it, the lead was entire, viz. their dross did still remain in them, the lead put for their dross; but I see no reason for nor need of this reading, but rather hereby is understood either that means which was used to prevail with them, his words compared to lead for the weight of them, and the use of them; or the judgments, which were heavy as lead, that God mixed among them, the more easily to prevail with them; it was all upon them; as lead is used in melting silver, that it may melt the easier; it is all wasted, and doth no good.

The founder melteth in vain let the artist use his greatest skill and industry, yet is it all in vain; He can make nothing of it: the prophets did but lose their labour in all the pains they took, Psa 58:5 , after they had wearied themselves.

The wicked are not plucked away or drawn away, as the word is, Jos 8:16 Jud 20:32 . Their dross and corruption, their wickedness and filthiness, is not removed, Isa 32:6 : for wicked may be read wickedness.

Poole: Jer 6:30

Reprobate silver or, Refuse silver ; such as will be rejected in payments; they are not to be purged or reformed.

Shall men call them or, be called , i.e. they shall be esteemed such as will not pass for current before God or good men, Lam 3:45 .

Because the Lord hath rejected them the prophet gives the reason of their being accounted such refuse stuff, viz. because God, who knew their hypocrisy in boasting of themselves, had rejected them, Lam 5:22 ; therefore every one else would.

Haydock: Jer 6:13

Prophet. Septuagint, "false prophet," chap. iv. 31. (Haydock)

Haydock: Jer 6:14

Disgracefully. They shall be ashamed, when the contrary to what they declared shall come to pass, chap. viii. 11.

Haydock: Jer 6:16

Paths, of patriarchs, and of Moses. Avoid novelty in religion. (Calmet) ---

This advice is very applicable to the present generation. (Haydock)

Haydock: Jer 6:17

Watchmen. Prophets, Ezechiel iii. 17., and xxxiii. 2.

Haydock: Jer 6:18

Congregation. Septuagint, "shepherds feeding their flocks have heard." The Chaldeans are apprised of my resolution against Juda. (Calmet) ---

After the Jews had been called repeatedly in vain, the Gentiles obey, Matthew x. 5. (Worthington)

Haydock: Jer 6:20

To me. For want of proper dispositions; otherwise the offerings of the best things were enjoined, and commendable. The Jews are taught not to depend on external observances, while they neglect the heart. (Calmet)

Haydock: Jer 6:22

North. As Babylon lay with respect to Jerusalem, (Worthington) or rather to the east. (Haydock)

Haydock: Jer 6:26

Only son. Let thy grief be extraordinary, Amos viii. 10., and Zacharias xii. 10.

Haydock: Jer 6:27

Trier of my people, as of gold in the furnace, Job xxii. 25.

Haydock: Jer 6:29

Bellows, or crucible. ---

Lead, which was intermixed to purify the dross (St. Jerome) of gold and silver. But brass and iron could not be thus purified. All would be lost labour. Afflictions do not correct the obstinate. (Calmet)

Gill: Jer 6:13

For from the least of them even unto the greatest of them,.... From the least in age to the oldest among them; or rather, from persons of the lowest class of life, and in the meanest circumstances, to those that are in the highest places of trust and honour, and are in the greatest affluence of riches and wealth; so that as men of every age and station had sinned, old and young, high and low, rich and poor, it was but just and right that they should all share in the common calamity:

everyone is given to covetousness; which is mentioned particularly, and instead of other sins, it being the root of evil, and was the prevailing sin among them:

from the prophet even unto the priest everyone dealeth falsely; the false prophet, as Kimchi interprets it, and so the Septuagint and other versions; and the priest of Baal, as the same interpreter; both acted deceitfully; the one in prophesying lies to the people, the other in drawing them off from the pure worship of God. The Targum is,

"from the scribe to the priest;''

from the lowest order of teachers to the highest in ecclesiastical office. The whole shows a most general and dreadful corruption.

Gill: Jer 6:14

They have healed also the hurt of the daughter of my people slightly,.... That is, the false prophets and lying priests, who pretended to be physicians, and to heal the sickly and distempered state of the people; and they did do it, in their way, but not thoroughly; they did not search the wound to the bottom; they drew a skin over it, and made a scar of it, and called it a cure; they made light of the hurt or wound; they healed it,

making nothing of it; or "despising it", as the Septuagint: or they healed it "with reproach", as the Vulgate Latin version; in such a manner, as that it was both a reproach to them, and to the people: or, as the Targum,

"they healed the breach of the congregation of my people with their lying words;''

which are as follow:

saying, Peace, peace; when there is no peace; promising them all prosperity, plenty of good things, and a continuance in their own land; when in a short time there would be none of these things, but sudden destruction would come upon them; see 1Th 5:3.

Gill: Jer 6:15

Were they ashamed when they had committed abomination?.... This seems chiefly, and in the first place, to respect the false prophets and wicked priests; who when they committed idolatry, or any other sin, and led the people into the same by their doctrine and example, yet, when reproved for it, were not ashamed, being given up to a judicial hardness of heart:

nay, they were not at all ashamed, neither could they blush; they were men of impudent faces, they had a whore's forehead; there was not the least sign or appearance of shame in them; when charged with the foulest crimes, and threatened with the severest punishment, they were not moved by either; they had neither shame nor fear:

therefore they shall fall among them that fall; meaning that the prophets and priests should perish among the common people, and with them, who should be slain, and fall by the sword of the Chaldeans; the sacredness of their office would not exempt them; they should fare no better than the rest of the people:

at the time that I visit them they shall be cast down, saith the Lord; that is, when the city and temple should be destroyed by the Chaldeans, these would be cast down from their excellency, the high office in which they were, and fall into ruin, and perish with the rest.

Gill: Jer 6:16

Thus saith the Lord, stand ye in the ways, and see,.... These are the words of the Lord to the people, whom he would have judge for themselves, and not be blindly led by the false prophets and priests; directing them to do what men should, when they are in a place where two or more ways meet, and know not which way to take; they should make a short stop, and look to the way mark or way post, which points whither each path leads, and so accordingly proceed. Now, in religious things, the Scriptures are the way mark to direct us which way we should take: if the inquiry is about the way of salvation, look up to these, which are able to make a man wise unto salvation; these show unto men that the way of salvation is not works of righteousness done by them, but Christ only: if the question is about any doctrine whatever, search the Scriptures, examine them, they are profitable for doctrine; they tell us what is truth, and what is error: if the doubt is about the matter or form of worship, and the ordinances of it, look into the Scriptures, they are the best directory to us what we should observe and do:

and ask for the old paths; of righteousness and holiness, which Enoch, Noah, Abraham, Isaac, Jacob, and others, walked in, and follow them; and the way of salvation by Christ, which, though called a new way, Heb 10:20, yet is not newly found out, for it was contrived in eternity; nor newly revealed, for it was made known to Adam and Eve immediately after the fall; nor newly made use of, for all the Old Testament saints were saved by the same grace of Christ, and justified by his righteousness, and their sins pardoned through his blood, and expiated by his sacrifice, as New Testament saints; only of late, or in these last days, it has been more clearly made known; otherwise there is but one way of salvation; there never was any other, nor never will be; inquire therefore for this old path, which all true believers have trodden in:

where is the good way, and walk therein; or, "the better or best way" ^x, and more excellent way, which is Christ, Joh 14:6, he is the way of access to God, and acceptance with him, and the way of conveyance of all the blessings of grace; he is the way to the Father, and to eternal happiness; he is the living way which always continues, and is ever the same; and is a plain, pleasant, and safe way, and therefore a good one; there is no one better, nor any so good; and therefore this must be the right way to walk in, and to which there is great encouragement, as follows:

and ye shall find rest for your souls; there is rest and peace enjoyed in the ways of God, and in the ordinances of the Gospel; wisdom's ways are ways of peace, which are the lesser paths; and in the doctrines of the Gospel, when the heart is established with them, the mind is tranquil and serene, and at rest, which before was fluctuating and wavering, and tossed to and fro with every wind; but the principal rest is in Christ himself, in whom the true believer, that walks by faith in him, has rest from the guilt and dominion of sin, from the curse and bondage of the law, and from the wrath of God in his conscience; and enjoys a spiritual peace, arising from the blood, sacrifice, and righteousness of Christ, Mat 11:28,

but they said, we will not walk therein; in the old paths, and in the good way but in their own evil ways, which they chose and delighted in; and therefore, as their destruction was inevitable, it was just and righteous.

Gill: Jer 6:17

Also I set watchmen over you,.... That is, prophets, as Jarchi; true prophets, as Kimchi; such an one was Ezekiel, Jer 3:17. The Targum interprets it teachers; such were the apostles and first ministers of the Gospel; and all faithful preachers of it, who teach men good doctrine and watch for their souls, give them warning of their danger, and exhort them to flee to Christ for rest and safety; and these are of the Lord's appointing, constituting, and setting in his churches; see 1Co 12:28.

Saying, hearken to the sound of the trumpet; to their voice, lifted up like a trumpet, Isa 58:1, to the word preached by them; to the law, which lays before them their sin and danger; and to the Gospel, which is a joyful sound, and gives a certain one, and proclaims peace, pardon, and salvation, by Christ:

but they said, we will not hearken; so the Jews, in the times of Christ and his apostles, turned a deaf ear to their ministry, contradicted and blasphemed the Gospel, and judged themselves unworthy of it, and of eternal life, brought to light by it. Perhaps here it may regard the punishments threatened the Jews by the prophets, which they would not believe were coming upon them, but put away the evil day far from them.

Gill: Jer 6:18

Therefore hear, ye nations,.... Since the Jews refused to hearken to the word of the Lord, the Gentiles are called upon to hear it, as in Act 13:45, this is a rebuke to the Jews, that the Gentiles would hear, when they would not:

and know, O congregation; either of Israel, as the Targum and Kimchi explain it; or of the nations of the world, the multitude of them; or the church of God in the midst of them:

what is among them; among the Jews: either what evil is among them; what sins and transgressions are committed by them; which were the cause of the Lord's threatening them with sore judgments, and bringing them upon them; so Jarchi and Kimchi interpret the words; to which agrees the Targum,

"and let the congregation of Israel know their sins;''

or the punishments the Lord inflicted on them: so the Vulgate Latin version, "and know, O congregation, what I will do unto them"; which sense is confirmed by what follows:

Gill: Jer 6:19

Hear, O earth: behold, I will bring evil upon this people,.... The people of the Jews; the evil of punishment, for the evil of sin committed by them; wherefore the earth, and the inhabitants of it, are called upon to bear witness to, the righteousness of such a procedure:

even the fruit of their thoughts; which they thought of, contrived, and devised; which shows that they did not do what they did inadvertently, but with thought and design. Kimchi interprets it of sinful deeds and actions, the fruit of thoughts; but his father, of thoughts themselves. The Talmudists, ^y comment upon it thus,

"a thought which brings forth fruit, the holy blessed God joins it to an action; but a thought in which there is no fruit, the holy blessed God does not join to action;''

that is, in punishment; very wrongly. For the sense is, that God would bring upon them the calamities and distresses their thoughts and the evil counsels of their minds deserved. The Targum renders it,

"the retribution or reward of their works.''

Because they have not hearkened unto my words; spoken to them by the prophets:

nor to my law, but rejected it; neither hearkened to the law, nor to the prophets, but despised both. The Targum is,

"because they obeyed not the words of my servants, the prophets, and abhorred my law.''

Gill: Jer 6:20

To what purpose cometh there to me incense from Sheba,.... In Persia or Arabia, from whence incense was brought, and perhaps the best; see Isa 60:6, and yet the offering of this was of no esteem with God, when the words of the prophet, and the law of his mouth, were despised; see Isa 1:13,

and the sweet cane from a far country? either from the same place, Sheba, which was a country afar off, Joe 3:8, or from India, as Jerom interprets it; this was one of the spices in the anointing oil, Exo 30:23 and though this was of divine appointment, and an omission of it is complained of, Isa 43:24 yet when this was brought with a hypocritical heart, and to atone for neglects of the moral law, and sins committed against that, it was rejected by the Lord:

your burnt, offerings are not acceptable, nor your sacrifices sweet unto me: being offered up with a wicked mind, and without faith in Christ, and in order to expiate the guilt of black crimes unrepented of, and continued in; they were not grateful to God, nor could he smell a sweet savour in them, but loathed and abhorred them; see Isa 1:11.

Gill: Jer 6:21

Therefore thus saith the Lord,.... Because of their immorality and hypocrisy, their contempt of his word, and confidence in legal rites and ceremonies:

behold, I will lay stumblingblocks before this people; by which may be meant the judgments of God upon them, raising up enemies against them, and suffering them to invade their land; particularly the Assyrians, as the following words show. Moreover, the prophecies of the false prophets, and the doctrines which they were permitted to spread among the people, were snares and stumblingblocks unto them, they being given up to believe their lies, and to be hardened by them; nay, even true doctrines, the doctrines of justification and salvation by Christ, yea, Christ himself, were a rock of offence, and a stumbling stone to these people, Isa 8:14.

and the fathers and the sons together shall fall upon them; or, "by them" ^z; the latter following the examples of the forager; and so it denotes, that as the corruption was general, the punishment would be:

and the neighbour and his friend shall perish; in the same calamity, being involved in the guilt of the same iniquity, in which they encouraged and hardened one another. The Septuagint and Arabic versions by "stumblingblocks" understand an "infirmity" or "disease", which should come upon the people, and make a general desolation among them. Kimchi interprets the whole of the wickedness of fathers and children, neighbours and friends, and such as were in trade and partnership, and of their delight in mischief; that though they were aware of the stumblingblocks, yet would not give each other warning of them. The whole, according to the accents, should be rendered thus, "and they shall fall upon them, the fathers and the sons together, the neighbour and his friend, and they shall perish"; falling and perishing are said of them all.

Gill: Jer 6:22

Thus saith the Lord, behold, a people cometh from the north country,.... The Assyrians from Babylon, which lay north of Judea, as in Jer 1:14,

and a great nation shall be raised; that is, by the Lord, who would stir them up to this undertaking. The Targum is,

"many people shall come openly:''

from the sides of the earth; afar off, as Babylon was, Jer 5:15.

Gill: Jer 6:23

They shall lay hold on bow and spear,.... That is, everyone of them should be furnished with both these pieces of armour, that they might be able to fight near and afar off; they had bows to shoot arrows at a distance, and spears to strike with when near. The Targum renders it bows and shields. "They are cruel, and have no mercy"; this is said, to strike terror into the hearts of the hardened Jews:

their voice roareth like the sea; the waves of it, which is terrible, Luk 21:25,

and they ride upon horses; which still made them more formidable, as well as suggests that their march would be quick and speedy, and they would soon be with them:

set in array as men for war; prepared with all sorts of armour for battle: or, "as a man" ^a; as one man, denoting their conjunction, ardour, and unanimity; being not only well armed without, but inwardly, resolutely bent, as one man, to engage in battle, and conquer or die; see Jdg 20:8,

against thee, O daughter of Zion; the design being against her, and all the preparation made on her account; which had a very dreadful appearance, and threatened with ruin, and therefore filled her with terror and distress, as follows.

Gill: Jer 6:24

We have heard the fame thereof,.... Meaning not the prophet's report then, but the rumour of the enemy's coming from another quarter, at the time he was actually coming. These are the words of the people, upon such a rumour spread; or the words of the prophet, joining himself with them, describing their case, when it would be strongly reported, and they had reason to believe it, that the enemy was just coming, and very near:

our hands wax feeble; have no strength in them, shake and tremble like men that have a palsy, through fear and dread:

anguish hath taken hold of us; tribulation or affliction; or rather anguish of spirit, on hearing the news of the near approach of the enemy:

and pain, as of a woman in travail; which comes suddenly, and is very sharp; and this denotes that their destruction would come suddenly upon them, before they were aware, and be very severe.

Gill: Jer 6:25

Go not forth into the field,.... Either for pleasure, or for business; to take a walk in it for the air, or to till it, plough, sow, or reap; but keep within the city and its walls, there being danger:

nor walk by the way; in the high road from Jerusalem, to any town or village near it:

for the sword of the enemy: or, "because there is a sword for the enemy" ^b; or, "the enemy has a sword"; and that drawn; the enemy is in the field, and in the ways, and there is no escaping him:

and fear is on every side; all round the city, being encompassed by the Assyrian army: or, the enemy's sword "is fear on every side" ^c; causes fear in all parts round the city. The Targum is,

"because the sword of the enemy kills those who are gathered round about;''

or on every side.

Gill: Jer 6:26

O daughter of my people, gird thee with sackcloth,.... Either as a token of repentance for sin; so the king of Nineveh and his subjects did, to show their repentance, Jon 3:6 or as a sign of mourning, for the calamities coming on them, Gen 37:34.

and wallow thyself in ashes; or roll thyself in them, as a token of the same. The Targum is,

"cover your heads with ashes.''

Make thee mourning as for an only son; which of all is the most bitter: and therefore it is added,

most bitter lamentation; see Zec 12:10.

For the spoiler shall suddenly come upon us; namely, Nebuchadnezzar, that would spoil their cities, towns, villages, and houses, and them of all their wealth and substance, and carry it away.

Gill: Jer 6:27

I have set thee for a tower,.... Or "in" one ^d; in a watch tower, to look about and observe the actions of the people, their sins and transgressions, and reprove them for them; as well as to descry the enemy, and give notice of danger; see Hab 2:1 or, "for a trier"; since the word used comes from one which signifies to "try" metals, as gold and silver; and the rather this may be thought to be the meaning here, since the verb is made use of in this sense in the text; and the metaphor is carried on in the following words; though the word is used for towers in Isa 23:13 and may well enough be understood of a watchtower, agreeably with the office of the prophet; who is here addressed as a watchman, and was one to the house of Israel: and as the faithful discharge of his work required courage, as well as diligence and faithfulness, it follows, and

for a fortress among my people; not to defend them, but himself against them; or he was to consider himself as so under the divine protection, that he was as a fortress or strong tower, impregnable, and not to be dismayed and terrified with their calumnies and threatenings; see Jer 1:18,

that thou mayest know and try their way; their course and manner of life, whether good or bad; which he would be able to do, being in his watch tower, and in the discharge of his duty; for the ministry of a good man is as a touchstone, by which the principles and practices of men are tried and known; for if it is heard and attended to with pleasure, it shows that the principles and practices of men are good; but if despised and rejected, the contrary is evident, see 1Jo 4:5.

Gill: Jer 6:28

They are all grievous revolters,.... From the right way of God and his worship: or,

they are all revolters of revolters ^e; of all, the greatest revolters, the greatest sinners and transgressors, the most stubborn and disobedient; or sons of revolters; fathers and children are alike. The Targum, is,

"all their princes rebel;''

and so the Vulgate Latin and Syriac versions: "walking with slanders": of one another; or with deceit, as the Targum; in a hypocritical and fraudulent manner; playing the hypocrite with God, or tricking and deceiving their neighbours. They are "brass and iron"; as vile and mean as those metals, and not as gold and silver; or as hard and inflexible as they are; or they deal as insincerely

"as he that mixes brass with iron;''

so the Targum:

they are all corrupters; as such that mix metals are; they are corrupters of themselves and of others, of the doctrines and manners of men, and of the ways and worship of God.

Gill: Jer 6:29

The bellows are burnt,.... Which Kimchi interprets of the mouth and throat of the prophet, which, through reproving the people, were dried up, and become raucous and hoarse, and without any profit to them; and so the Targum,

"lo, as the refiner's blower, that is burnt in the midst of the fire, so the voice of the prophets is silent, who prophesied to them, turn to the law, and they turned not;''

or the judgments and chastisements of God upon the Jews may be meant, which were inflicted upon them to no purpose:

the lead is consumed of the fire; lead being used formerly, as is said ^f, instead of quicksilver, in purifying of silver; which being consumed, the refining is in vain: or it may be rendered,

out of the fire it is perfect lead ^g; or wholly lead, a base metal, no gold and silver in it, to which the Jews are compared:

the founder melteth in vain; to whom either the prophet is likened, whose reproofs, threatenings, and exhortations, answered no end; or the Lord himself, whose corrections and punishments were of no use to reform this people:

for the wicked are not plucked away; from their evil way, as Jarchi; or from good men, they are not separated the one from the other; or, "evils (sins) are not plucked away" ^h; from sinners: their dross is not purged away from them; neither the words of the prophet, nor the judgments of God, had any effect upon them. The Targum of the latter part of the verse is,

"and as lead which is melted in the midst of the furnace, so the words of the prophets which prophesied to them were nothing in their eyes; and without profit their teachers taught them and they did not leave their evil works.''

Gill: Jer 6:30

Reprobate silver shall men call them,.... Or, "call ye them" ⁱ, as the Targum; so the Septuagint, Vulgate Latin, and Arabic versions; by whom are meant the Jews, who thought themselves of some account, as silver; being the seed of Abraham, and having the law, the covenant and promises, and service of God; when those that tried them, as the prophets, found them to be nothing but dross; and therefore, if they must be called silver, they could call them no other than reprobate silver; or what is of no account and value; and which is confirmed by the following reason, which contains the judgment and conduct of him that cannot err:

for the Lord hath rejected them; from being his people; and therefore cast them out of their own land, and caused them to go into captivity.

Commentary -- Verse Notes / Footnotes

NET Notes: Jer 6:14

¹ tn Heb “They heal [= bandage] the wound of my people lightly”; TEV “They act as if my people’s wounds were only scratches.”

² tn Heb “They say, ‘Peace! Peace!’ and there is no peace!”

NET Notes: Jer 6:15

¹ tn Heb “They will fall among the fallen.”

NET Notes: Jer 6:16

¹ tn The words, “to his people” are not in the text but are implicit in the interchange of pronouns in the Hebrew of vv. 16-17. They are supplied in the translation here for clarity.

² tn Heb “Stand at the crossroads and look.”

³ tn Heb “the ancient path,” i.e., the path the Lord set out in ancient times (cf. Deut 32:7).

⁴ tn Heb “the way of/to the good.”

NET Notes: Jer 6:17

¹ tn These words are not in the text but are implicit in the interchange of pronouns in the Hebrew of vv. 16-17. They are supplied in the translation here for clarity.

² tn Heb “I appointed watchmen over you.”

³ tn Heb “Pay attention to the sound of the trumpet.” The word “warning” is not in the Hebrew text, but is implied.

NET Notes: Jer 6:18

¹ tn These words are not in the text but are implicit from the flow of the context. They are supplied in the translation for clarity.

² tn Heb “Know, congregation [or witness], what in [or against] them.” The meaning of this line is somewhat uncertain. The meaning of the noun of address in the second line (“witness,” rendered as an imperative in the translation, “Be witnesses”) is greatly debated. It is often taken as “congregation” but the lexicons and commentaries generally question the validity of reading that word since it is nowhere else applied to the nations. BDB 417 s.v. עֵדָה 3 says that the text is dubious. HALOT 747 s.v. I עֵדָה, 4 emends the text to דֵּעָה (de’ah). Several modern English versions (e.g., NIV, NCV, God’s Word) take it as the feminine singular noun “witness” (cf. BDB 729 s.v. II עֵדָה) and understand it as a collective. This solution is also proposed by J. A. Thompson (Jeremiah [NICOT], 259, n. 3) and appears to make the best sense in the context. The end of the line is very elliptical but is generally taken as either, “what I will do with/to them,” or “what is coming against them” (= “what will happen to them”) on the basis of the following context.

NET Notes: Jer 6:19

¹ tn Heb “earth.”

² tn Heb “Behold!”

³ tn Heb “disaster on these people, the fruit of their schemes.”

⁴ tn Heb “my word.”

NET Notes: Jer 6:20

¹ tn Heb “To what purpose is it to me?” The question is rhetorical and expects a negative answer.

² tn The words “when they offer up to me” are not in the text but are implicit from the following context. They are supplied in the translation for clarity.

³ tn Heb “Your burnt offerings are not acceptable and your sacrifices are not pleasing to me.” “The shift from “your” to “their” is an example of the figure of speech (apostrophe) where the speaker turns from talking about someone to addressing him/her directly. Though common in Hebrew style, it is not common in English. The shift to the third person in the translation is an accommodation to English style.

NET Notes: Jer 6:21

¹ tn This is an attempt to render the Hebrew particle rendered “behold” joined to the first person pronoun.

² tn Heb “I will put stumbling blocks in front of these people.” In this context the stumbling blocks are the invading armies.

³ tn The words “and fall to their destruction” are implicit in the metaphor and are supplied in the translation for clarity.

NET Notes: Jer 6:22

¹ tn Heb “people.”

NET Notes: Jer 6:23

¹ sn Jerualem is personified as a young maiden helpless before enemy attackers.

NET Notes: Jer 6:24

¹ tn These words are not in the text, but, from the context, someone other than God is speaking and is speaking for and to the people (either Jeremiah or the people themselves). These words are supplied in the translation for clarity.

² tn Or “We have lost our strength to do battle”; Heb “Our hands hang limp [or helpless at our sides].” According to BDB 951 s.v. רָפָה Qal.2, this idiom is used figuratively for losing heart or energy. The best example of its figurative use of loss of strength or the feeling of helplessness is in Ezek 21:12 where it appears in the context of the heart (courage) melting, the spirit sinking, and the knees becoming like water. For other examples compare 2 Sam 4:1; Zeph 3:16. In Neh 6:9 it is used literally of the builders “dropping their hands from the work” out of fear. The words “with fear” are supplied in the translation because they are implicit in the context.

NET Notes: Jer 6:25

¹ tn Heb “For the enemy has a sword.”

² tn Heb “Terror is all around!”

NET Notes: Jer 6:26

¹ tn These words are not in the text but are implicit from the context.

² tn Heb “daughter of my people.” For the translation given here see 4:11 and the translator’s note there.

³ tn Heb “suddenly.”

⁴ tn Heb “the destroyer.”

NET Notes: Jer 6:27

¹ tn These words are not in the text but are supplied in the translation for clarity. Note “I have appointed you.” Compare Jer 1:18.

² tn Heb “I have made you an assayer of my people, a tester [?].” The meaning of the words translated “assayer” (בָּחוֹן, bakhon) and “tester” (מִבְצָר, mivtsar) is uncertain. The word בָּחוֹן (bakhon) can mean “tower” (cf. BDB 103 s.v. בָּחוֹן; cf. Isa 23:13 for the only other use) or “assayer” (cf. BDB 103 s.v. בָּחוֹן). The latter would be the more expected nuance because of the other uses of nouns and verbs from this root. The word מִבְצָר (mivtsar) normally means “fortress” (cf. BDB 131 s.v. מִבְצָר), but most modern commentaries and lexicons deem that nuance inappropriate here. HALOT follows a proposal that the word is to be repointed to מְבַצֵּר (mÿvatser) and derived from a root בָּצַר (batsar) meaning “to test” (cf. HALOT 143 s.v. IV בָּצַר). That proposal makes the most sense in the context, but the root appears nowhere else in the OT.

³ tn Heb “test their way.”

NET Notes: Jer 6:28

¹ tn These words are not in the text but are supplied in the translation for clarity. Some takes these words to be the continuation of the Lord’s commission of Jeremiah to the task of testing them. However, since this is the evaluation, the task appears to be complete. The words are better to be taken as Jeremiah’s report after he has completed the task.

² tn Or “arch rebels,” or “hardened rebels.” Literally “rebels of rebels.”

NET Notes: Jer 6:29

¹ tn Heb “The bellows blow fiercely; the lead is consumed by the fire.” The translation tries to clarify a metaphor involving ancient metallurgy. In the ancient refining process lead was added as a flux to remove impurities from silver ore in the process of oxidizing the lead. Jeremiah says that the lead has been used up and the impurities have not been removed. The translation is based on the recognition of an otherwise unused verb root meaning “blow” (נָחַר [nakhar]; cf. BDB 1123 s.v. I חָרַר and HALOT 651 s.v. נָחַר) and the Masoretes’ suggestion that the consonants מאשׁתם be read מֵאֵשׁ תַּם (me’esh tam) rather than as מֵאֶשָּׁתָם (me’eshatam, “from their fire”) from an otherwise unattested noun אֶשָּׁה (’eshah).

² tn Heb “The refiner refines them in vain.”

NET Notes: Jer 6:30

¹ tn This translation is intended to reflect the wordplay in the Hebrew text where the same root word is repeated in the two lines.

Geneva Bible: Jer 6:14

They have healed also the hurt [of the daughter] of my people slightly, saying, ^{( n )} Peace, peace; when [there is] no peace.

^{( n )} When the people began to fear God's judgments, the false prophets comforted them by flatterings, showing that God would send peace and not war.

Geneva Bible: Jer 6:16

Thus saith the LORD, Stand ye in the ways, and see, and ask for the ^{( o )} old paths, where [is] the good way, and walk in it, and ye shall find rest for your souls. But they said, We will not walk [in it].

^{( o )} In which the patriarchs and prophets walked, directed by the word of God: signifying that there is no true way, but that which God prescribes.

Geneva Bible: Jer 6:17

Also I set ^{( p )} watchmen over you, [saying], Hearken to the sound of the trumpet. But they said, We will not hearken.

^{( p )} Prophets who would warn you of the dangers that were at hand.

Geneva Bible: Jer 6:18

Therefore hear, ye ^{( q )} nations, and know, O congregation, what [is] among them.

^{( q )} God takes all the world to witness and the insensible creatures of the ingratitude of the Jews.

Geneva Bible: Jer 6:20

To what purpose cometh there to me ^{( r )} incense from Sheba, and the sweet cane from a distant country? your burnt offerings [are] not acceptable, nor your sacrifices sweet to me.

^{( r )} Read (Isa 1:11; Amo 5:21).

Geneva Bible: Jer 6:22

Thus saith the LORD, Behold, a people cometh from the ^{( s )} north country, and a great nation shall be raised from the sides of the earth.

^{( s )} From Babylon by Dan, which was north of Jerusalem.

Geneva Bible: Jer 6:24

We have heard the report of it: our hands become ^{( t )} feeble: anguish hath taken hold of us, [and] pain, as of a woman in travail.

^{( t )} For fear of the enemy: he speaks this in the person of the Jews.

Geneva Bible: Jer 6:27

I have set ^{( u )} thee [for] a tower [and] a fortress among my people, that thou mayest know and try their way.

^{( u )} Meaning, Jeremiah, whom God had appointed to try out the godly from the wicked, as a founder does the pure metal from the dross.

Geneva Bible: Jer 6:29

The ^{( x )} bellows is burned, the lead is consumed by the fire; the founder melteth in vain: for the wicked are not plucked away.

^{( x )} All the pain and labour that has been taken with them is lost.

Commentary -- Verse Range Notes

TSK Synopsis: Jer 6:1-30

1 The enemies sent against Judah,

4 encourage themselves.

6 God sets them on work because of their sins.

9 The prophet laments the judgments of God because of their sins.

18 He proclaims God's wrath.

26 He calls the people to mourn for the judgment on their sins.

MHCC: Jer 6:9-17

When the Lord arises to take vengeance, no sinners of any age or rank, or of either sex escape. They were set upon the world, and wholly carried away by the love of it. If we judge of this sin by God's word, we find multitudes in every station and rank given up to it. Those are to be reckoned our worst and most dangerous enemies, who flatter us in a sinful way. Oh that men would be wise for their souls! Ask for the old paths; the way of godliness and righteousness has always been the way God has owned and blessed. Ask for the old paths set forth by the written word of God. When you have found the good way, go on in it, you will find abundant recompence at your journey's end. But if men will not obey the voice of God and flee to his appointed Refuge, it will plainly appear at the day of judgment, that they are ruined because they reject God's word.

MHCC: Jer 6:18-30

God rejects their outward services, as worthless to atone for their sins. Sacrifice and incense were to direct them to a Mediator; but when offered to purchase a license to go on in sin, they provoke God. The sins of God's professing people make them an easy prey to their enemies. They dare not show themselves. Saints may rejoice in hope of God's mercies, though they see them only in the promise: sinners must mourn for fear of God's judgments, though they see them only in the threatenings. They are the worst of revolters, and are all corrupters. Sinners soon become tempters. They are compared to ore supposed to have good metal in it, but which proves all dross. Nothing will prevail to part between them and their sins. Reprobate silver shall they be called, useless and worthless. When warnings, corrections, rebukes, and all means of grace, leave men unrenewed, they will be left, as rejected of God, to everlasting misery. Let us pray, then, that we may be refined by the Lord, as silver is refined.

Matthew Henry: Jer 6:9-17

The heads of this paragraph are the very same with those of the last; for precept must be upon precept and line upon line.

I. The ruin of Judah and Jerusalem is here threatened. We had before the haste which the Chaldea army made to the war (Jer 6:4, Jer 6:5); now here we have the havoc made by the war. How lamentable are the desolations here described! The enemy shall so long quarter among them, and be so insatiable in their thirst after blood and treasure, that they shall seize all they can meet with, and what escapes them at one time shall fall into their hands another (Jer 6:9): They shall thoroughly glean the remnant of Israel as a vine; as the grape-gatherer, who is resolved to leave none behind, still turns back his hand into the baskets, to put more in, till he has gathered all, so that they be picked up by the enemy, though dispersed, though hid, and none of them shall escape their eye and hand. Perhaps the people, being given to covetousness (Jer 6:13), had not observed that law of God which forbade them to glean all their grapes (Lev 19:10), and now they themselves shall be in like manner thoroughly gleaned and shall either fall by the sword or go into captivity. This is explained Jer 6:11, Jer 6:12, where God's fury and his hand are said to be poured out and stretched out, in the fury and by the hand of the Chaldeans; for even wicked men are often made use of as God's hand (Psa 17:14), and in their anger we may see God angry. Now see on whom the fury is poured out in full vials - upon the children abroad, or in the streets, where they are playing (Zec 8:5) or whither they run out innocently to look about them: the sword of the merciless Chaldeans shall not spare them, Jer 9:21. The children perish in the calamity which the fathers' sins have procured. The execution shall likewise reach the assembly of young men, their merry meetings, their clubs which they keep up to strengthen one another's hands in wickedness; they shall be cut off together. Nor shall those only fall into the enemies' hands who meet for lewdness (Jer 5:7), but even the husband with the wife shall be taken, these two in bed together, and neither left, but both taken prisoners. And, as they have no compassion for the weak but fair sex, so they have none for the decrepit but venerable age: The old with the full of days, whose deaths can contribute no more to their safety than their lives to their service, who are not in a capacity to do them either good or harm, shall be either cut off or carried off. Their houses shall then be turned to others (Jer 6:12); the conquerors shall dwell in their habitations, use their goods, and live upon their stores; their fields and vines shall fall together into their hands, as was threatened, Deu 28:30, etc. For God stretches out his hand upon the inhabitants of the land, and none can go out of the reach of it. Now as to this denunciation of God's wrath, 1. The prophet justifies himself in preaching thus terribly, for herein he dealt faithfully (Jer 6:11): " I am full of the fury of the Lord, full of the thoughts and apprehensions of it, and am carried out with a powerful impulse, by the spirit of prophecy, to speak of it thus vehemently."He took no delight in threatening, nor was it any pleasure to him with such sermons as these to make those about him uneasy; but he could not contain himself; he was weary with holding in; he suppressed it as long as he could, as long as he durst, but he was so full of power by the Spirit of the Lord of hosts that he must speak, whether they will hear or whether they will forbear. Note, When ministers preach the terrors of the Lord according to the scripture we have no reason to be displeased at them; for they are but messengers, and must deliver their message, pleasing or unpleasing. 2. He condemns the false prophets who preached plausibly, for therein they flattered people and dealt unfaithfully (Jer 6:13, Jer 6:14): The priest and the prophet, who should be their watchmen and monitors, have dealt falsely, have not been true to their trust not told the people their faults and the danger they were in; they should have been their physicians, but they murdered their patients by letting them have their will, by giving them every thing that had a mind to, and flattering them into an opinion that they were in no danger (Jer 6:14): They have healed the hurt of the daughter of my people slightly, or according to the cure of some slight hurt, skinning over the wound and never searching it to the bottom, applying lenitives only, when there was need of corrosives, soothing people in their sins, and giving them opiates to make them easy for the present, while the disease was preying upon the vitals. They said, " Peace peace - all shall be well."(if there were some thinking people among them, who were awake, and apprehensive of danger, they soon stopped their mouths with their priestly and prophetical authority, boldly averring that neither church nor state was in any danger), when there is no peace, because they went on in their idolatries and daring impieties. Note, Those are to be reckoned our false friends (that is, our worst and most dangerous enemies) who flatter us in a sinful way.

II. The sin of Judah and Jerusalem, which provoked God to bring this ruin upon them and justified him in it, is here declared. 1. They would by no means bear to be told of their faults, nor of the danger they were in. God bids the prophet give them warning of the judgment coming (Jer 6:9), "but,"says he, " to whom shall I speak and give warning? I cannot find out any that will so much as give me a patient hearing. I may give warning long enough, but these is nobody that will take warning. I cannot speak that they may hear, cannot speak to any purpose, or with any hope of success; for their ear is uncircumcised, it is carnal and fleshly, indisposed to receive the voice of God, so that they cannot hearken. They have, as it were, a thick skin grown over the organs of hearing, so that divine things might to as much purpose be spoken to a stone as to them. Nay, they are not only deaf to it, but prejudiced against it; therefore they cannot hear, because they are resolved that they will not: The word of the Lord is unto them a reproach; both the reproofs and the threatenings of the word are so;"they reckoned themselves wronged and affronted by both, and resented the prophet's plain-dealing with them as they would the most causeless slander and calumny. This was kicking against the pricks (Act 9:5), as the lawyers against the word of Christ, Luk 11:45, Thus saying, thou repoachest us also. Note, Those reproofs that are counted reproaches, and hated as such, will certainly be turned into the heaviest woes. When it is here said, They have no delight in the word, more is implied than is expressed; "they have an antipathy to it; their hearts rise at it; it exasperates them, and enrages their corruptions, and they are ready to fly in the face and pull out the eyes of their reprovers."And how can those expect that the word of the Lord should speak any comfort to them who have no delight in it, but would rather be any where than within hearing of it? 2. They were inordinately set upon the world, and wholly carried away by the love of it (Jer 6:13): " From the least of them even to the greatest, old and young, rich and poor, high and low, those of all ranks, professions, and employments, every one is given to covetousness, greedy of filthy lucre, all for what they can get, per fas per nefas - right or wrong; "and this made them oppressive and violent (Jer 6:6, Jer 6:7), for of those evils, as well as others, the love of money is the bitter root. Nay, and this hardened their hearts against the word of God and his prophets. It was the covetous Pharisees that derided Christ, Luk 16:14. 3. They had become impudent in sin and were past shame. After such a high charge of flagrant crimes proved upon them, it was very proper to ask (Jer 6:15), Were they ashamed when they had committed all these abominations, which are such a reproach to their reason and religion? Did they blush at the conviction, and acknowledge that confusion of face belonged to them? If so, there is some hope of them yet. But, alas! there did not appear so much as this colour of virtue among them; their hearts were so hardened that they were not at all ashamed, neither could they blush, they had so brazened their faces. They even gloried in their wickedness, and openly confronted the convictions which should have humbled them and brought them to repentance. They resolved to face it out against God himself and not to own their guilt. Some refer this to the priests and prophets, who had healed the people slightly and told them that they should have peace, and yet were not ashamed of their treachery and falsehood, no, not when the event disproved them and gave them the lie. Those that are shameless are graceless and their case is hopeless. But those that will not submit to a penitential shame, nor take that to themselves as their due, shall not escape an utter ruin; for so it follows: Therefore they shall fall among those that fall; they shall have their portion with those that are quite undone; and, when God visits the nation in wrath, they shall be sure to be cast down and be made to tremble, because they would not blush. Note, Those that sin and cannot blush for it are in an evil case now, and it will be worse with them shortly. At first they hardened themselves and would not blush, afterwards they were so hardened that they could not. Quod unum habebant in malis bonum perdunt, peccandi verecundiam - they have lost the only good property which once blended itself with many bad ones, that is, shame for having done amiss. - Senec. De Vit. Beat.

III. They are put in mind of the good counsel which had been often given them, but in vain. They had a great deal said to them to little purpose,

1. By way of advice concerning their duty, Jer 6:16. God had been used to say to them, Stand in the ways and see. That is, (1.) He would have them to consider, not to proceed rashly, but to do as travellers in the road, who are in care to find the right way which will bring them to their journey's end, and therefore pause and enquire for it. If they have any reason to think that they have missed their way, they are not easy till they have obtained satisfaction. O that men would be thus wise for their souls, and would ponder the path of their feet, as those that believe lawful and unlawful are of no less consequence to us than the right way and the wrong are to a traveller! (2.) He would have them to consult antiquity, the observations and experiences of those that went before them: " Ask for the old paths, enquire of the former age (Job 8:8), ask thy father, thy elders (Deu 32:7), and thou wilt find that the way of godliness and righteousness has always been the way which God has owned and blessed and in which men have prospered. Ask for the old paths, the paths prescribed by the law of God, the written word, that true standard of antiquity. Ask for the paths that the patriarchs travelled in before you, Abraham, and Isaac, and Jacob; and, as you hope to inherit the promises made to them, tread in their steps. Ask for the old paths, Where is the good way? "We must not be guided merely by antiquity, as if the plea of prescription and long usage were alone sufficient to justify our path. No; there is an old way which wicked men have trodden, Job 22:15. But, when we ask for the old paths, it is only in order to find out the good way, the highway of the upright. Note, The way of religion and godliness is a good old way, the way that all the saints in all ages have walked in. (3.) He would have them to resolve to act according to the result of these enquiries: "When you have found out which is the good way, walk therein, practise accordingly, keep closely to that way, proceed, and persevere in it."Some make this counsel to be given them with reference to the struggles that were between the true and false prophets, between those that said they should have peace and those that told them trouble was at the door; they pretended they knew not which to believe: " Stand in the way, "says God, "and see, and enquire, which of these two agrees with the written word and the usual methods of God's providence, which of these directs you to the good way, and do accordingly."(4.) He assures them that, if they do thus, it will secure the welfare and satisfaction of their own souls: " Walk in the good old way and you will find your walking in that way will be easy and pleasant; you will enjoy both your God and yourselves, and the way will lead you to true rest. Though it cost you some pains to walk in that way, you will find an abundant recompence at your journey's end."(5.) He laments that this good counsel, which was so rational in itself and so proper for them, could not find acceptance: " But they said, We will not walk therein, not only we will not be at the pains to enquire which is the good way, the good old way; but when it is told us, and we have nothing to say to the contrary but that it is the right way, yet we will not deny ourselves and our humours so far as to walk in it. "Thus multitudes are ruined for ever by downright wilfulness.

2. By way of admonition concerning their danger. Because they would not be ruled by fair reasoning, God takes another method with them; by less judgments he threatens greater, and sends his prophets to give them this explication of them, and to frighten them with an apprehension of the danger they were in (Jer 6:17); Also I set watchmen over you. God's ministers are watchmen, and it is a great mercy to have them set over us in the Lord. Now observe here, (1.) The fair warning given by these watchmen. This was the burden of their song; they cried again and again, Hearken to the sound of the trumpet. God, in his providence, sounds the trumpet (Zec 9:14); the watchmen hear it themselves and are affected with it (Jer 4:19), and they are to call upon others to hearken to it too, to hear the Lord's controversy, to observe the voice of Providence, to improve it, and answer the intentions of it. (2.) This fair warning slighted: " But they said, We will not hearken; we will not hear, we will not heed, we will not believe; the prophets may as well save themselves and us the trouble."The reason why sinners perish is because they do not hearken to the sound of the trumpet; and the reason why they do not is because they will not; and they have no reason to give why they will not but because they will not, that is, they are herein most unreasonable. One may more easily deal with ten men's reasons than one man's will.

Matthew Henry: Jer 6:18-30

Here, I. God appeals to all the neighbours, nay, to the whole world, concerning the equity of his proceedings against Judah and Jerusalem (Jer 6:18, Jer 6:19): " Hear, you nations, and know particularly, O congregation of the mighty, the great men of the nations, that take cognizance of the affairs of states about you and make remarks upon them. Observe now what is doing among those of Judah and Jerusalem; you hear of the desolations brought upon them, the earth rings of it, trembles under it; you all wonder that I should bring evil upon this people, that are in covenant with me, that profess relation to me, that have worshipped me, and been highly favoured by me; you are ready to ask, Wherefore has the Lord done thus to this land? Deu 29:24. Know then,"1. "That it is the natural product of their devices. The evil brought upon them is the fruit of their thought. They thought to strengthen themselves by their alliance with foreigners, and by that very thing they weakened and diminished themselves, they betrayed and exposed themselves."2. "That it is the just punishment of their disobedience and rebellion. God does but execute upon them the curse of the law for their violation of its commands. It is because they have not hearkened to my words nor to my law, nor regarded a word I have said to them, but rejected it all. They would never have been ruined thus by the judgments of God's hand if they had not refused to be ruled by the judgments of his mouth: therefore you cannot say that they have any wrong done them."

II. God rejects their plea, by which they insisted upon their external services as sufficient to atone for all their sins. Alas! it is a frivolous plea (Jer 6:20): " To what purpose come there to me incense and sweet cane, to be burnt for a perfume on the golden altar, though it was the best of the kind, and far-fetched? What care I for your burnt-offerings and your sacrifices? "They not only cannot profit God (no sacrifice does, Psa 50:9), but they do not please him, for none does this but the sacrifice of the upright; that of the wicked is an abomination to him. Sacrifice and incense were appointed to excite their repentance, and to direct them to a Mediator, and assist their faith in him. Where this good use was made of them they were acceptable, God had respect to them and to those that offered them. But when they were offered with an opinion that thereby they made God their debtor, and purchased a license to go on in sin, they were so far from being pleasing to God that they were a provocation to him.

III. He foretels the desolation that was now coming upon them. 1. God designs their ruin because they hate to be reformed (Jer 6:21): I will lay stumbling-blocks before this people, occasions of falling not into sin, but into trouble. Those whom God has marked for destruction he perplexes and embarrasses in their counsels, and obstructs and retards all the methods they take for their own safety. The parties of the enemy, which they met with wherever they went, were stumbling-blocks to them; in ever corner they stumbled upon them and were dashed to pieces by them: The fathers and the sons together shall fall upon them; neither the fathers with their wisdom, nor the sons with their strength and courage, shall escape them, or get over them. The sons that sinned with their fathers fall with them. Even the neighbour and his friend shall perish and not be able to help either themselves or one another. 2. He will make use of the Chaldeans as instruments of it; for whatever work God has to do he will find out proper instruments for the doing of it. This is a people fetched from the north, from the sides of the earth. Babylon itself lay a great way off northward; and some of the countries that were subject to the king of Babylon, out of which his army was levied, lay much further. These must be employed in this service, Jer 6:22, Jer 6:23. For, (1.) It is a people very numerous, a great nation, which will make their invasion the more formidable. (2.) It is a warlike people. They lay hold on bow and spear, and at this time know how to use them, for they are used to them. They ride upon horses, and therefore they march the more swiftly, and in battle press the harder. No nation had yet brought into the field a better cavalry that the Chaldeans. (3.) It is a barbarous people. They are cruel and have no mercy, being greedy of prey and flushed with victory. They take a pride in frightening all about them; their voice roars like the sea. And, (4.) They have a particular design upon Judah and Jerusalem, in hopes greatly to enrich themselves with the spoil of that famous country. They are set in array against thee, O daughter of Zion! The sins of God's professing people make them an easy prey to those that are God's enemies as well as theirs.

IV. He describes the very great consternation which Judah and Jerusalem should be in upon the approach of this formidable enemy, Jer 6:24-26. 1. They own themselves in a fright, upon the first intelligence brought them of the approach of the enemy: "When we have but heard the fame thereof our hands wax feeble, and we have no heart to make any resistance; anguish has taken hold of us, and we are immediately in an extremity of pain, like that of a woman in travail. "Note, Sense of guilt quite dispirits men, upon the approach of any threatening trouble. What can those hope to do for themselves who have made God their enemy? 2. They confine themselves by consent to their houses, not daring to show their heads abroad; for, though they could not but expect that the sword of the enemy would at last find them out there, yet they would rather die tamely and meanly there than run any venture, either by fight or flight, to help themselves. Thus they say one to another, " Go not forth into the field, no not to fetch in your provision thence, nor walk by the way; dare not to go to church or market, it is at your peril if you do, for the sword of the enemy, and the fear of it, are on every side; the highways are unoccupied, as in Jael's time,"Jdg 5:6. Let this remind us, when we travel the roads in safety and there is none to make us afraid, to bless God for our share in the public tranquillity. 3. The prophet calls upon them sadly to lament the desolations that were coming upon them. He was himself the lamenting prophet, and called upon his people to join with him in his lamentations: " O daughter of my people, hear they God calling thee to weeping and mourning, and answer his call: do not only put on sackcloth for a day, but gird it on for thy constant wear; do not only put ashes on thy head, but wallow thyself in ashes; put thyself into close mourning, and use all the tokens of bitter lamentation, not forced and for show only, but with the greatest sincerity, as parents mourn for an only son, and think themselves comfortless because they are childless. Thus do thou lament for the spoiler that suddenly comes upon us. Though he has not come yet, he is coming, the decree has gone forth: let us therefore meet the execution of it with a suitable sadness."As saints may rejoice in hope of God's mercies, though they see them only in the promise, so sinners must mourn for fear of God's judgments, though they see them only in the threatenings.

V. He constitutes the prophet a judge over this people that now stand upon their trial: as Jer 1:10, I have set thee over the nations; so here, I have set thee for a tower, or as a sentinel, or a watchman, upon a tower, among my people, as an inspector of their actions, that thou mayest know, and try their way, Jer 6:27. Not that God needed any to inform him concerning them; on the contrary, the prophet knew little of them in comparison but by the spirit of prophecy. But thus God appeals to the prophet himself, and his own observation concerning their character, that he might be fully satisfied in the equity of God's proceedings against them and with the more assurance give them warning of the judgments coming. God set him for a tower, conspicuous to all and attacked by many, but made him a fortress, a strong tower, gave him courage to stem the tide and bear the shock of their displeasure. Those that will be faithful reprovers have need to be firm as fortresses. Now in trying their way he will find two things: - 1. That they are wretchedly debauched (Jer 6:28): They are all grievous revolters, revolters of revolters (so the word is), the worst of revolters, as a servant of servants is the meanest servant. They have a revolting heart, have deeply revolted, and revolt more and more. They seemed to start fair, but they revolt and start back. They walk with slanders; they make nothing of belying and backbiting one another, nay, they make a perfect trade of it; it is their constant course, and they govern themselves by the slanders they hear, hating those that they hear ill-spoken of, though ever so unjustly. They are brass and iron, base metals, and there is nothing in them that is valuable. They were as silver and gold, but they have degenerated. Nay, as they are all revolters, so they are all corrupters, not only debauched themselves, but industrious to debauch others, to corrupt them as they themselves are corrupt; nay, to make them seven times more the children of hell than themselves. It is often so; sinners soon become tempters. 2. That they would never be reclaimed and reformed; it was in vain to think of reforming them, for various methods had been tried with them, and all to no purpose, Jer 6:29, Jer 6:30. He compares them to ore that was supposed to have some good metal in it, and was therefore put into the furnace by the refiner, who used all his art, and took abundance of pains, about it, but it proved all dross, nothing of any value could be extracted out of it. God by his prophets and by his providences had used the most proper means to refine this people and to purify them from their wickedness; but it was all in vain. By the continual preaching of the word, and in a series of afflictions, they had been kept in a constant fire, but all to no purpose. The bellows have been still kept so near the fire, to blow it, that they are burnt with the heat of it, or they are quite worn out with long use and thrown into the fire as good for nothing. The prophets have preached their throats sore with crying aloud against the sins of Israel, and yet they are not convinced and humbled. The lead, which was then used in refining silver, as quicksilver is now, is consumed of the fire, and has not done its work. The founder melts in vain; his labour is lost, for the wicked are not plucked away, no care is taken to separate between the precious and the vile, to purge out the old leaven, to cast out of communion those who, being corrupt themselves, are in danger of infecting others. Or, Their wickednesses are not removed (so some read it); they are still as bad as ever, and nothing will prevail to part between them and their sins. They will not be brought off from their idolatries and immoralities by all they have heard, and all they have felt, of the wrath of God against them; and therefore that doom is passed upon them (Jer 6:30): Reprobate silver shall they be called, useless and worthless; they glitter as if they had some silver in them, but there is nothing of real virtue or goodness to be found among them; and for this reason the Lord has rejected them. He will no more own them as his people, nor look for any good from them; he will take them away like dross (Psa 119:119), and prepare a consuming fire for those that would not be purified by a refining fire. By this it appears, (1.) That God has no pleasure in the death and ruin of sinners, for he tries all ways and methods with them to prevent their destruction and qualify them for salvation. Both his ordinances and his providences have a tendency this way, to part between them and their sins; and yet with many it is all lost labour. We have piped unto you, and you have not danced; we have mourned unto you, and you have not wept. Therefore, (2.) God will be justified in the death of sinners and all the blame will lie upon themselves. He did not reject them till he had used all proper means to reform them; did not cast them off so long as there was any hope of them, nor abandon them as dross till it appeared that they were reprobate silver.

Keil-Delitzsch: Jer 6:9-15

This judgment will fall unsparingly on Jerusalem, because they listen to no warning, but suffer themselves to be confirmed in their shameless courses by false prophets and wicked priests. - Jer 6:9. "Thus hath Jahveh of hosts said: They shall have a gleaning of the remnant of Israel as of a vine: lay thine hand again as a vine-dresser on the soots. Jer 6:10. To whom shall I speak, and testify, that they may hear? Behold, uncircumcised is their ear, and they cannot give heed: behold, the word of Jahveh is become to them a reproach; they have no pleasure in it. Jer 6:11. But of the fury of Jahveh am I full, am weary with holding it in. Pour it out upon the child on the street, and upon the group of young men together; for even the husband with the wife shall be taken, the old man with him that is full of days. Jer 6:12. And their houses shall pass unto others, fields and wives together; for I stretch out mine hand against the inhabitants of the land, saith Jahveh. Jer 6:13. For great and small are all of them greedy for gain; and from the prophet to the priest, all use deceit. Jer 6:14. And they heal the breach of the daughter of my people lightly, saying, Peace, peace, when there is no peace. Jer 6:15. They are put to shame because they have done abomination, yet they take not shame to themselves, neither know they disgrace; therefore they shall fall among them that fall: at the time that I visit them they shall stumble, hath Jahveh said."

The threatening of Jer 6:9 is closely connected with the foregoing. The Lord will make Jerusalem an uninhabited waste, because it will not take warning. The enemy will make a gleaning like vine-dressers, i.e., they will yet search out eve that which is left of the people, and crush it or carry it captive. This still sterner threat does come into contradiction with the repeated pledge, that Israel is not to be wholly extirpated, not to be made an utter end of (Jer 4:27; Jer 5:10, Jer 5:18). For even at the gleaning odd clusters are left, which are not noticed or set store by. The words convey the idea that the enemy will not have done with it after one devastating campaign, but will repeat his inroads. עולל is construed with the accus. of the vineyard in Lev 19:10. The "remnant of Israel" is not the kingdom of Judah at large, but Judah already reduced by judgments. In the second clause the idea of the first is repeated in the form of a command to the gleaners. The command is to be looked on as addressed to the enemy by God; and this turn of the expression serves to put the thought with a positiveness that excludes the faintest doubt. To bring back the hand means: yet again to turn it, stretch it out against a person or thing; cf. Amo 1:8; Isa 1:25. סלסלּות is not baskets, like סלּים , Gen 40:16, but like זלזלּים , Isa 18:5, vine-shoots, prop. waving twigs, like תּלתּלּים , Son 5:11, from סלל = זלל and תּלל , wave (Ew., Hitz.).

Jer 6:10-11

Well might Jeremiah warn the people once more (cf. Jer 6:8), in order to turn sore judgment away from it; but it cannot and will not hear, for it is utterly hardened. Yet can he not be silent; for he is so filled with the fury of God, that he must pour it forth on the depraved race. This is our view of the progress of the thought in these verses; whereas Hitz. and Graf make what is said in Jer 6:11 refer to the utterance of the dreadful revelation received in Jer 6:9. But this is not in keeping with "testify that they may hear," or with the unmistakeable contrast between the pouring out of the divine fury, Jer 6:11, and the testifying that they may hear, Jer 6:10. Just because their ear is uncircumcised to that they cannot hear, is it in vain to speak to them for the purpose of warning them; and the prophet has no alternative left but to pour out on the deaf and seared people that fury of the Lord with which he is inwardly filled. The question: to whom should I speak? etc. ( על for אל , as Psa 111:2 and often), is not to be taken as a question to God, but only as a rhetorical turn of the thought, that all further speaking or warning is in vain. "Testify," lay down testimony by exhibiting the sin and the punishment it brings with it. "That they may hear," ut audiant , the Chald. has well paraphrased: ut accipiant doctrinam . Uncircumcised is their ear, as it were covered with a foreskin, so that the voice of God's word cannot find its way in; cf. Jer 5:24; Jer 4:4. The second clause, introduced by הנּה , adduces the reason of their not being able to hear. The word of God is become a reproach to them; they are determined not to hearken to it, because it lashes their sins. Jer 6:11 comes in adversatively: But the fury of the Lord drives him to speak. חמת יהוה is not a holy ardour for Jahveh (Graf and many ancient comm.), but the wrath of God against the people, which the prophet cannot contain, i.e., keep to himself, but must pour out. Because they will not take correction, he must inflict the judgment upon them, not merely utter it. The imper. שׁפך is to be taken like השׁב , Jer 6:9, not as an expression of the irresistible necessity which, in spite of all his efforts against it, compels the prophet to pour forth, in a certain sense, the wrath of the Lord on all classes of the people by the very publishing of God's word (Graf); but it is the command of God, to be executed by him, as is shown by "for I stretch out mine hand," Jer 6:12. The prophet is to pour out the wrath of God by the proclamation of God's word, which finds its fulfilment in judgments of wrath; see on Jer 1:10. Upon all classes of the people: the children that play in the street (cf. Jer 9:20), the young men gathered together in a cheerful company, the men and women, old men and them that are full of days, i.e., those who have reached the furthest limit of old age. כּי tells why the prophet is so to speak: for upon the whole population will God's wrath be poured out. ילּכד , not, be taken captive, but, be taken, overtaken by the wrath, as in Jer 8:9; cf. 1Sa 14:41.

Jer 6:12-14

Jer 6:12 gives the result of being thus taken: their houses, fields, and wives will be handed over to others, descend to others. Wives are mentioned along with houses and fields, as in the commandment, Exo 20:17; cf. Deu 5:18. The loss of all one's possessions is mentioned in connection with reproof, following in Jer 6:13, of greed and base avarice. The threatening is confirmed in Jer 6:12 by the clause: for I (Jahveh) stretch my hand out, etc. Then in Jer 6:13 and Jer 6:14 the cause of the judgment is adduced. The judgment falls upon all, for all, great and little, i.e., mean and powerful (cf. Jer 6:4, Jer 6:5), go after base gain; and the teachers, who ought to lead the people on the true way (Isa 30:21), sue deceit and dishonesty. They heal the breach of the daughter of my people, i.e., the infirmities and injuries of the state, after a light and frivolous fashion ( נקלּה is partic.Niph. faem ., and על is of the thing that covers another); - in this, namely, that they speak of peace and healing where there is no peace; that they do not uncover the real injuries so as to heal them thoroughly, but treat them as if they were trifling and in no way dangerous infirmities.

Jer 6:15

For this behaviour they are put to shame, i.e., deceived in their hope. The perf. is prophetic, representing the matter as being equally certain as if it had been already realized. It cannot bear to be translated either: they should be ashamed (Ros., Umbr. after the Chald.), or: they would be ashamed (Ew.). The following grounding clause adduces the cause of their being put to shame: because they have done abomination; and the next clauses bring in a contrast: yet on the contrary, shame and disgrace they know not; therefore on the day of visitation they will fall with the rest. When these verses are repeated in Jer 8:12, the Niph. הכּלם is used in place of the Hiph. הכלים . It does not, however, follow from this that the Hiph. has here the force of the Niph., but only thus much, that the Hiph. is here used, not in a transitive, but in a simply active meaning: to have shame or disgrace. For פּקדתּים with the relative omitted, time when I visit, we have in Jer 8:12 the simpler form of the noun פּקדּת , as in Jer 10:15; Jer 46:21, and often. Such divergencies do not justify the accommodation of the present passage to these others, since on occasions of repetitions the expression in matters of subordinate importance is often varied. The perf. of the verb has here the force of the fut. exact .

Keil-Delitzsch: Jer 6:16-21

The judgment cannot be turned aside by mere sacrifice without a change of heart. - Jer 6:16. "Thus hath Jahveh said: Stand on the ways, and look, and ask after the everlasting paths, which (one) is the way of good, and walk therein; so shall ye find rest for your souls. But they say, We will not go. Jer 6:17. And I have set over you watchmen, (saying): Hearken to the sound of the trumpet; but they say, We will not hearken. Jer 6:18. Therefore hear, ye peoples, and know, thou congregation, what happens to them. Jer 6:19. Hear, O earth! Behold, I bring evil on this people, the fruit of their thoughts; for to my words they have not hearkened, and at my law they have spurned. Jer 6:20. To what end, then, is their incense coming to me from Sheba, and the good spice-cane from a far land? Your burnt-offerings are not a pleasure, and your slain-offerings are not grateful to me. Jer 6:21. Therefore thus hath Jahveh said: Behold, I lay stumbling-blocks for this people, that thereon fathers and sons may stumble, at once the neighbour and his friend shall perish."

Jer 6:16

The Lord has not left any lack of instruction and warning. He has marked out for them the way of salvation in the history of the ancient times. It is to this reference is made when they, in ignorance of the way to walk in, are called to ask after the everlasting paths. This thought is clothed thus: they are to step forth upon the ways, to place themselves where several ways diverge from one another, and inquire as to the everlasting paths, so as to discover which is the right way, and then on this they are to walk. נתיבות עולם are paths that have been trod in the hoary time of old, but not all sorts of ways, good and bad, which they are to walk on indiscriminately, so that it may be discovered which of them is the right one (Hitz.). This meaning is not to be inferred from the fact, that in Jer 18:15 everlasting paths are opposed to untrodden ways; indeed this very passage teaches that the everlasting ways are the right ones, from which through idolatry the people have wandered into unbeaten paths. Thus the paths of the old time are here the ways in which Israel's godly ancestors have trod; meaning substantially, the patriarchs' manner of thinking and acting. For the following question, "which is the way," etc., does not mean, amongst the paths of old time to seek out that which, as the right one, leads to salvation, but says simply thus much: ask after the paths of the old time, so as thus to recognise the right way, and then, when ye have found it, to walk therein. דּרך הטּוב , not, the good way; for הטּוב cannot be an objective appended to דּרך , since immediately after, the latter word is construed in בּהּ as faem . "The good" is the genitive dependent on "way:" way of the good, that leads to the good, to salvation. This way Israel might learn to know from the history of antiquity recorded in the Torah. Graf has brought the sense well out in this shape: "Look inquiringly backwards to ancient history (Deu 32:7), and see how success and enduring prosperity forsook your fathers when they left the way prescribed to them by God, to walk in the ways of the heathen (Jer 18:15); learn that there is but one way, the way of the fear of Jahveh, on which blessing and salvation are to be found (Jer 32:39-40)." Find (with ו consec.), and find thus = so shall ye find; cf. Ew. §347, b ; Ges. §130, 2. To "we will not go," we may supply from the context: on the way of good.

Jer 6:17

But God does not let the matter end here. He caused prophets to rise up amongst them, who called their attention to the threatening evil. Watchers are prophets, Eze 3:17, who stand upon the watch-tower to keep a lookout, Hab 2:1, and to give the people warning, by proclaiming what they have seen in spirit. "Hearken to the sound," etc., are not the words of the watchmen (prophets), for it is they who blow the trumpet, but the words of God; so that we have to supply, "and I said." The comparison of the prophets to watchmen, who give the alarm of the imminent danger by means of the sound of the trumpet, involves the comparison of the prophets' utterances to the clang of the signal-horn-suggested besides by Amo 3:6.

Jer 6:18

Judah being thus hardened, the Lord makes known to the nations what He has determined regarding it; cf. Mic 1:2. The sense of "Know, thou congregation," etc., is far from clear, and has been very variously given. Ros., Dahl., Maur., Umbr., and others, understand עדה of the congregation or assembly of the foreign nations; but the word cannot have this meaning without some further qualifying word. Besides, a second mention of the nations is not suitable to the context. the congregation must be that of Israel. The only question can be, whether we are by this to think of the whole people (of Judah), (Chald, Syr., Ew., and others), or whether it is the company of the ungodly that is addressed, as in the phrase עדת קרח (Hitz.). But there is little probability in the view, that the crew of the ungodly is addressed along with the nations and the earth. Not less open to debate is the construction of את־אשׁר־בּם . In any case little weight can be attached to Hitz.'s assumption, that את is used only to mark out the אשׁר as relative pronoun: observe it, O company that is amidst them. The passages, Jer 38:16 ( Chet .), and Ecc 4:3, where את seems to have this force, are different in kind; for a definite noun precedes, and to it the relation את־אשׁר is subjoined. And then what, on this construction, is the reference of בּם , amidst them ? Hitz. has said nothing on this point. But it could only be referred to "peoples:" the company which is amidst the peoples; and this gives no reasonable sense. These three words can only be object to "know:" know what is amongst (in) them; or: what is or happens to them (against them). It has been taken in the first sense by Chald. (their sins), Umbr., Maur.: what happens in or amongst them; in the second by Ros., Dahl.: what I shall do against them. Ewald, again, without more ado, changes בּם into בּא : know, thou congregation, what is coming. By this certainly a suitable sense is secured; but there are no sufficient reasons for a change of the text, it is the mere expedient of embarrassment. All the ancient translators have read the present text; even the translation of the lxx: καὶ οἱ ποιμαίνοντες τὰ ποίμνια αὐτῶν , has been arrived at by a confounding of letters ( דעי עדה with רעי עדר ). We understand "congregation" of Israel, i.e., not of the whole people of Judah, but of those to whom the title "congregation" was applicable, i.e., of the godly, small as their number might be. Accordingly, we are not to refer את־אשׁר בּם to "peoples:" what is occurring amidst the peoples, viz., that they are coming to besiege Jerusalem, etc. (Jer 6:3.). Nor is it to be referred to those in Judah who, according to Jer 6:16 and Jer 6:17, do not walk in the right way, and will not give ear to the sound of the trumpet. The latter reference, acc. to which the disputed phrase would be translated: what will happen to them (against them), seems more feasible, and corresponds better to the parallelism of Jer 6:18 and Jer 6:19, since this corresponds better to the parallelism of Jer 6:18 and Jer 6:19, since this same phrase is then explained in Jer 6:19 by: I bring evil upon this people.

(Note: So that we cannot hold, with Graf, that the reading of the text is "manifestly corrupted;" still less do we hold as substantiated or probable his conjectural reading: וּדעוּ אשׁר הע , and know what I have testified against them.)

Jer 6:19

In Jer 6:19 the evil is characterized as a punishment drawn down by them on themselves by means of the apposition: fruit of their thoughts. "Fruit of their thoughts," not of their deeds (Isa 3:10), in order to mark the hostility of the evil heart towards God. God's law is put in a place of prominence by the turn of the expression: My law, and they spurned at it; cf. Ew. §344, b , with 309, b .

Jer 6:20

The people had no shortcoming in the matter of sacrifice in the temple; but in this service, as being mere outward service of works, the Lord has no pleasure, if the heart is estranged from Him, rebels against His commandments. Here we have the doctrine, to obey is better than sacrifice, 1Sa 15:22. The Lord desires that men do justice, exercise love, and walk humbly with Him, Mic 6:8. Sacrifice, as opus operatum , is denounced by all the prophets: cf. Hos 6:6; Amo 5:21., Isa 1:11; Psa 50:8. Incense from Sheba (see on Eze 27:22) was required partly for the preparation of the holy incense (Exo 30:34), partly as an addition to the meat-offerings, Lev 2:1, Lev 2:15, etc. Good, precious cane, is the aromatic reed, calamus odoratus (Exo 30:23), calamus from a far country - namely, brought from India - and used in the preparation of the anointing oil; see on Exo 30:23. לרצון is from the language of the Torah; cf. Lev 1:3., Jer 22:19., Exo 28:38; and with לא : not to well-pleasing, sc. before Jahveh, i.e., they cannot procure for the offerers the pleasure or favour of God. With לא ערבוּ לי cf. Hos 9:4.

Jer 6:21

Therefore the Lord will lay stumbling-blocks before the people, whereby they all come to grief. The stumbling-blocks by which the people are to fall and perish, are the inroads, of the enemies, whose formidableness is depicted in Jer 6:22. The idea of totality is realized by individual cases in "fathers and sons, neighbour and his friend." יחדּו belongs to the following clause, and not the Keri , but the Cheth . יאבדוּ , is the true reading. The Keri is formed after the analogy of Jer 46:6 and Jer 50:32; but it is unsuitable, since then we would require, as in the passages cited, to have נפל in direct connection with כּשׁל .

Keil-Delitzsch: Jer 6:22-25

A distant, cruel people will execute the judgment, since Judah, under the trial, has proved to be worthless metal. - Jer 6:22. "Thus hath Jahveh said: Behold, a people cometh from the land of the north, and a great nation raises itself from the furthermost sides of the earth. Jer 6:23. Bows and javelins they bear; cruel it is, and they have no mercy; their voice roareth like the sea; and on horses they ride, equipped as a man for the war against thee, daughter of Zion. Jer 6:24. We heard the rumour thereof: weak are our hands: anguish hath taken hold of us, and pain, as of a woman in travail. Jer 6:25. Go not forth into the field, and in the way walk not; for a sword hath the enemy, fear is all around. Jer 6:26. O daughter of my people, gird thee with sackcloth, and besprinkle thee with ashes; make mourning for an only son, butter lamentation: for suddenly shall the spoiler come upon us. Jer 6:27. For a trier have I set thee among my people as a strong tower, that thou mightest know and try their way. Jer 6:28. They are all revolters of revolters; go about as slanderers; brass and iron; they are all dealing corruptingly. Jer 6:29. Burned are the bellows by the fire, at an end is the lead; in vain they melt and melt; and wicked ones are not separated. Jer 6:30. Rejected silver they call them, for Jahveh hath rejected them."

In Jer 6:22 the stumbling-blocks of Jer 6:21 are explained. At the end of this discourse yet again the invasion of the enemy from the far north is announced, cf. Jer 4:13 and Jer 5:15, and its terribleness is portrayed with new colours. The farther the land is from which the enemy comes, the more strange and terrible he appears to the imagination. The farthest (hindmost) sides of the earth (cf. Jer 25:32) is only a heightening of the idea: land of the north, or of the far distance (Jer 5:15); in other words, the far uttermost north (cf. Isa 14:13). In this notice of their home, Hitz. finds a proof that the enemies were the Scythians, not the Chaldeans; since, acc. to Eze 38:6, Eze 38:15, and Eze 39:2, Gog, i.e., The Scythians, come "from the sides of the north." But "sides of the earth" is not a geographical term for any particular northern country, but only for very remote lands; and that the Chaldeans were reckoned as falling within this term, is shown by the passage Jer 31:8, according to which Israel is to be gathered again from the land of the north and from the sides of the earth. Here any connection with Scythia in "sides of the earth" is not to be thought of, since prophecy knows nothing of a captivity of Israel in Scythia, but regards Assur and Babylon alone as the lands of the exile of Israelites and Jews. As weapons of the enemy then are mentioned bows (cf. Jer 4:29; Jer 5:16), and the javelin or lance ( כּידון , not shield; see on 1Sa 17:6). It is cruel, knows no pity, and is so numerous and powerful, that its voice, i.e., the tumult of its approach, is like the roaring of the sea; cf. Isa 5:30; Isa 17:12. On horses they ride; cf. Jer 4:13; Jer 8:16; Hab 1:8. ערוּך in the singular, answering to "cruel it is," points back to גּוי or כּאישׁ . is not for כּאישׁ אחד (Ros.), but for כּאישׁ מלחמה , cf. 1Sa 17:33; Isa 42:13; and the genitive is omitted only because of the למלחמה coming immediately after (Graf). "Against thee" is dependent on ערוּך : equipped as a warrior is equipped for the war, against the daughter of Zion. In Jer 6:24-26 are set forth the terrors and the suspense which the appearance of the foe will spread abroad. In Jer 6:24 the prophet, as a member of the people, gives utterance to its feelings. As to the sense, the clauses are to be connected thus: As soon as we hear the rumour of the people, i.e., of its approach, our hands become feeble through dread, all power to resist vanishes: cf. Isa 13:7; and for the metaphor of travail, Isa 13:8; Mic 4:9, etc. In v. 28 the inhabitants of Jerusalem, personified as the daughter of Zion, are warned not to go forth of the city into the field or about the country, lest they fall into the enemies' hands and be put to death. מגור מסּביב , often used by Jeremiah, cf. Jer 20:3, Jer 20:10; Jer 46:5; Jer 49:29, and, as Jer 20:10 shows, taken from Psa 31:14. Fear or terrors around, i.e., on all sides danger and destruction threaten.

Keil-Delitzsch: Jer 6:26-27

Sorest affliction will seize the inhabitants of Jerusalem. As to "daughter of my people," cf. Jer 4:11; on "gird thee with sackcloth," cf. Jer 4:8. To bestrew the head with ashes is a mode of expressing the greatest affliction; cf. Eze 27:30; Mic 1:10. אבל as in Amo 8:10; Zec 12:10.

The closing verses of this discourse (Jer 6:27-30) are regarded by Hitz. as a meditation upon the results of his labours. "He was to try the people, and he found it to be evil." But in this he neglects the connection of these verses with the preceding. From the conclusion of Jer 6:30, "Jahveh hath rejected them," we may see that they stand connected in matter with the threatening of the spoiler; and the fact is put beyond a doubt when we compare together the greater subdivisions of the present discourse. The Jer 6:27-30 correspond in substance with the view given in Jer 5:30-31 of the moral character of the people. As that statement shows the reasons for the threatening that God must take vengeance on such a people (Jer 5:29), so what is said in the verses before us explain why it is threatened that a people approaching from the north will execute judgment without mercy on the daughter of Zion. For these verses do not tell us only the results of the prophet's past labours, but they at the same time indicate that his further efforts will be without effect. The people is like copper and iron, unproductive of either gold or silver; and so the smelting process is in vain. The illustration and the thing illustrated are not strictly discriminated in the statement. בּחון is adject. verb . with active force: he that tries metal, that by smelting separates the slag from the gold and silver ore; cf. Zec 13:9; Job 23:10. מבצר creates a difficulty, and is very variously understood. The ancient comm. have interpreted it, according to Jer 1:18, as either in a fortress, or as a fortress. So the Chald., changing בחון for בחור : electum dedi te in populo meo, in urbe munita forti. Jerome : datur propheta populo incredulo probator robustus, quod ebraice dicitur מבצר , quod vel munitum juxta Aquil., vel clausum atque circumdatum juxta Symm. et lxx sonat . The extant text of the lxx has ἐν λαοῖς δεδοκιμασμένοις . Following the usage of the language, we are justified only in taking מבצר as apposition to בּחון , or to the suffix in נתתּיך ; in which case Luther's connection of it with עמּי , "among my people, which is so hard," will appear to be impossible. But again, it has been objected, not without reason, that the reference of "fortress" to Jeremiah is here opposed to the context, while in Jer 1:18 it falls well in with it; consequently other interpretations have been attempted. Gaab, Maur., Hitz., have taken note of the fact that בּצר occurs in Job 36:19, like בּצר in the signification of gold; they take מבצר as a contraction for מן בצר , and expound: without gold, i.e., although then was there no gold, to try for which was thy task. To this view Graf has objected: the testing would be wholly purposeless, if it was already declared beforehand that there was no noble metal in the people. But this objection is not conclusive; for the testing could only have as its aim to exhibit the real character of the people, so as to bring home to the people's apprehension what was already well known to God. These are weightier considerations: 1. We cannot make sure of the meaning gold-ore for בּצר by means of Job 36:19, since the interpretation there is open to dispute; and בּצר , Job 22:24, does not properly mean gold, but unworked ore, though in its connection with the context we must understand virgin gold and silver ore in its natural condition. Here, accordingly, we would be entitled to translate only: without virgin ore, native metal. 2. The choice of a word so unusual is singular, and the connection of מבצר with עמּי htiw is still very harsh. Yet less satisfactory is the emendation defended by J. D. Mich., Dahl, Ew., and Graf, מבצּר : "for a trier have I made thee among my people, for a separater;" for בּצר has in Heb. only the meaning cut off and fortify, and the Pi. occurs in Isa 22:10 and Jer 51:53 in the latter meaning, whereas the signif. separate, discriminate, can be maintained neither from Hebrew nor Arabic usage. The case being so, it seems to us that the interpretation acc. to Jer 1:18 has most to be said for it: To be a trier have I set thee amid my people "as a strong tower;" and to this Ges., Dietr. in Lex. s.v. , adhere.

Keil-Delitzsch: Jer 6:28

Jer 6:28 gives a statement as to the moral character of the people. "Revolters of revolters" is a kind of superlative, and סרי is to be derived from סרר , not from סוּר , perverse of perverse; or, as Hitz., imitating the Heb. phrase, rebels of the rebellious. Going about as slanderers, see on Lev 19:16, in order to bring others into difficulties; cf. Eze 22:9. To this is subjoined the figurative expression: brass and iron, i.e., ignoble metal as contrasted with gold and silver, cf. Eze 22:18; and to this, again, the unfigurative statement: they are all dealing corruptingly. משׁחיתים , cf. Isa 1:4; Deu 31:29. There is no sufficient reason for joining כּלּם with the preceding: brass and iron, as Hitz. and Graf do in defiance of the accents.

Keil-Delitzsch: Jer 6:29

The trial of the people has brought about no purification, no separation of the wicked ones. The trial is viewed under the figure of a long-continued but resultless process of smelting. נחר , Niph. from חרר , to be burnt, scorched, as in Eze 15:4. מאשׁתּם is to be broken up, as in the Keri , into two words: מאשׁ and תּם (from תמם ). For there does not occur any feminine form אשּׁה from אשׁ , nor any plural אשּׁת (even אשּׁה forms the plur. אשּׁים ), so as to admit of our reading מאשּׁתם or מאשּׁתם . Nor would the plur., if there were one, be suitable; Ew.'s assertion that אשּׁות means flames of fire is devoid of all proof. We connect מאשׁ with what precedes: Burnt are the bellows with fire, at an end is the lead. Others attach "by the fire" to what follows: By the fire is the lead consumed. The thought is in either case the same, only תּם is not the proper word for: to be consumed. Sense: the smelting has been carried on so perseveringly, that the bellows have been scorched by the heat of the fire, and the lead added in order to get the ore into fusion is used up; but they have gone on smelting quite in vain. צרף with indefinite subject, and the infin. absol. added to indicate the long duration of the experiment. In the last clause of the verse the result is mentioned in words without a figure: The wicked have not been separated out (prop., torn asunder from the mass).

Keil-Delitzsch: Jer 6:30

The final statement of the case: They call them (the whole people) rejected silver, i.e., they are recognised as such; for Jahveh has rejected them, has given over trying to make anything of them.

Constable: Jer 2:1--45:5

II. Prophecies about Judah chs. 2--45

The first series of prophetic announcements, reflections, and incidents that comprise this part of the book deals with Jeremiah's ministry to his own people.⁶⁴ The second main division of the book contains oracles against foreign nations (chs. 46-51).

Constable: Jer 2:1--25:38

A. Warnings of judgment on Judah and Jerusalem chs. 2-25

Chapters 2-25 contain warnings and appeals to the Judahites in view of their sins and the consequences of those sins.

Constable: Jer 2:1--6:30

1. Warnings of coming punishment because of Judah's guilt chs. 2-6

Most of the material in this section is prophetic oracles that are poetic in form. There are three messages, the first indicting Judah for her evil (ch. 2), the second pleading for repentance (3:1-4:4), and the third declaring divine judgment (4:5-6:30).

". . . it is possible that at an early stage in the development of the book, this collection of prophetic oracles was brought together as a kind of summary of the prophet's early ministry."⁶⁵

"The major themes in these five chapters are (1) God's indignation against moral and social sin, (2) his love for his people and land, (3) the certainty of doom on the unrepentant nation, and (4) salvation for the believing."⁶⁶

Constable: Jer 4:5--7:1

Yahweh's declaration of divine judgment 4:5-6:30

The Judahites having sinned greatly (ch. 2) failed to repent (3:1-4:4). Consequently judgment in the form of military invasion would overtake them. This whole section is an amplification and explanation of the overflowing caldron vision in 1:13-16.

This section provides a clear example of the mosaic structure of the Book of Jeremiah. It consists of 13 separate messages that all deal with the threat of approaching invasion from the north. Someone, Jeremiah and or others, skillfully arranged them in the present order to make a strong impact on the reader.

Constable: Jer 6:9-15

The breadth of Judah's guilt 6:9-15

6:9 The sovereign Lord promised that the coming enemy would remove the people of Judah from their land as a grape harvester removed the grapes from his vines (cf. 5:10; Isa. 5:1-6). The harvest would be so thorough that even the small number of Israelites left in the land would be taken captive.

The Lord also commanded Jeremiah to assess the nation as carefully as a grape gatherer examined the branches of his grapevine (cf. v. 27; 5:1). What follows in this pericope is what he discovered.

"All of Jeremiah's prophetic ministry, however fruitless it seemed, was a kind of grape harvesting, a gleaning of the vine of Israel. Jeremiah's task was to glean Israel. Once more he must return (shub) to the task to make certain that there was none remaining who had not heard his message."¹⁵³

6:10 Jeremiah wondered to whom he could deliver this warning so they could benefit from it. The people he ministered to had closed their ears to his prophecies, and they were so steeped in sin that it was not even possible for them to hear. Messages from the Lord had become offensive to them, and they no longer welcomed them.

"This is the first of more than three dozen times in Jeremiah where the people did not listen to (i.e., they disobeyed) God's Word."¹⁵⁴

6:11 Yet the prophet was full of messages announcing God's coming wrath that he felt incapable of containing. The Lord instructed him to pour out his pent-up messages of wrath on everyone in Jerusalem--children, adolescents, husbands, wives, older people, and the very aged--because all of them would be taken captive.

"Ancient Near Eastern war was essentially total in nature, so that a city which resisted a siege unsuccessfully could only expect complete destruction, without respect to property, age or sex."¹⁵⁵

6:12 The Lord would turn the people's houses, fields, and wives over to others. It would be the Lord Himself, acting in power, that would be responsible for this judgment on Judah.

6:13 Everyone was guilty and worthy of judgment, from all levels of society including the false prophets and the unfaithful priests. They all behaved selfishly and deceived others (cf. 4:3-5).

6:14 The leaders of the people had tried to heal the cancer of the populace with a bandage. They kept promising that everything would be all right, but there would be no peace because of Judah's sins.

6:15 These leaders did not even feel ashamed or embarrassed by their actions; they were completely insensitive to their sins (cf. 1 Sam. 15:22-23). Consequently they would fall along with the rest of the population when the Lord brought judgment.

"When evil is pursued and practiced regularly and devotedly, it produces eventually a moral blindness in the perpetrator."¹⁵⁶

Constable: Jer 6:16-21

The inadequacy of mere ritual worship 6:16-21

6:16 Yahweh commanded the Judahites to compare the paths in which they could walk. Then they should ask their leaders to direct them in the good old paths, the teachings of the Mosaic Covenant. Then they should walk in those ways and so experience rest (cf. Isa. 28:12; Matt. 11:28-29). But the people refused to follow those old paths. Probably they confused the ancient ways with obsolete ways, as many in our day do.

"The importance of the covenant for Jeremiah cannot be overrated. For him the covenant was fundamental to Israel's very life, involving as it did the acknowledgment of Yahweh as Israel's only sovereign Lord, and the glad acceptance of the covenant obligations. When Israel took this way she followed the ancient paths, the good way, and found rest. It was a theme to which Jeremiah returned again and again (7:22-23; 11:1-13; etc.)."¹⁵⁷

6:17 The Lord had set prophets over the people to warn them of their wicked ways, but the people refused to listen to them.

6:18-19 Because the people refused to listen to the Lord's words and had rejected His Law, the Lord announced to the whole earth that He would bring disaster on His people.

6:20 Even though the Judeans still worshipped God formally, their sacrifices made no impression on Him (cf. Isa. 1:11-14; Amos 5:21; Mic. 6:6-8). It was their true attitudes and actions that He saw.

Sheba was a famous southwest Arabia (possibly modern Yemen) source for the incense used in the offerings (cf. 1 Kings 10:1-13; Ezek. 27:22). Sweet cane (calamus) was an ingredient in the anointing oil (Exod. 30:22-25; cf. Song of Sol. 4:14; Isa. 43:24) and was also an expensive import item perhaps coming from India. Burnt offerings were those in which the entire animal was offered up to God, and sacrifices were those offerings that were partially eaten by their worshippers.

6:21 Because of this hypocrisy, the Lord would trip His people up. He would humiliate them and interrupt their progress, probably with their own sins and with the coming invader. This would include all generations and involve people in all relationships (cf. v. 11).

Constable: Jer 6:22-26

The people's response to the invader's attack 6:22-26

6:22 Again Yahweh announced that people from a great and distant land would descend on Judah from the north.

6:23 They would be cruel warriors riding on instruments of warfare shouting loud battle cries and making as much noise as the roaring sea. Their target would be God's beloved residents of Jerusalem.

6:24 Jeremiah responded that the news of this invasion had made the people physically weak, mentally anxious, and extremely distressed (cf. 4:31). This is a proleptic description of their reaction.

6:25 He counseled the people not to leave the city, to stay out of their fields and off the highways. There was an armed enemy out there waiting to kill them, and it should inspire terror among them all (cf. 20:3, 10; 46:5; 49:29).

6:26 The prophet called the people to repent while there was still time (cf. v. 8). Mourning over the untimely death of an only son was especially bitter because the family would then have no one to perpetuate the family name and line. Unless the people did repent the destroyer would overtake them.

Constable: Jer 6:27-30

Jeremiah's evaluation of his people 6:27-30

6:27 Yahweh informed Jeremiah that He had given the prophet a roll in Judah that was similar to that of an assayer of metals. He would be able and be responsible to test the "mettle" of the Lord's people (cf. 5:1).

6:28 The Judahites were stubborn, rebellious, and deceitful. All of them were also hardened to outside influences, like bronze and iron, and were impure (cf. Mal. 3:3).

". . . the people of Judah are not, so to speak, precious metal marred by some impurities, but base metal from which nothing of worth can be extracted."¹⁵⁸

6:29 The Lord had applied the fires of testing to His people, but still they remained impure.

"When lead was placed in a crucible with silver ore and heated, the lead became oxidized and served as a flux to collect impurities."¹⁵⁹

6:30 Because the people were impure the Lord would reject them, as a silversmith rejects dross or slag. The implication is that He would toss them aside out of His land.

". . . the imagery is employed not to indicate that judgment would be a refining process but rather to convey its terminal nature; since no purity could be found, no solid silver, the mixture would be cast away as dross."¹⁶⁰

Because of the possibility of repentance that Jeremiah referred to in chapters 2-6, most scholars believe that these messages date from the reign of Josiah and possibly the early years of Jehoiakim. This would place their origin between 627 and 609 or a little later. The possibility of repentance disappears later in the book probably indicating that Jeremiah delivered those prophecies later in his ministry.

Other recurring themes in chapters 2-6, which Jeremiah introduced in chapter 1, include the nations, uprooting and tearing down, destroying and razing, building and planting, and Yahweh watching over His word. The coming invader from the north, wickedness, forsaking Yahweh, idolatry, and Judah's leaders and ordinary citizens are also prominent themes.¹⁶¹

Commentary -- Other

Critics Ask: Jer 6:20

JEREMIAH 6:20 —Do the later prophets disavow the earlier sacrificial system of Moses?

(See comments on Hosea 6:6 .)   

Introduction / Outline

JFB: Jeremiah (Book Introduction)

JEREMIAH, son of Hilkiah, one of the ordinary priests, dwelling in Anathoth of Benjamin (Jer 1:1), not the Hilkiah the high priest who discovered the book of the law (2Ki 22:8); had he been the same, the designation would have been "the priest", or "the high priest". Besides, his residence at Anathoth shows that he belonged to the line of Abiathar, who was deposed from the high priesthood by Solomon (1Ki 2:26-35), after which the office remained in Zadok's line. Mention occurs of Jeremiah in 2Ch 35:25; 2Ch 36:12, 2Ch 36:21. In 629 B.C. the thirteenth year of King Josiah, while still very young (Jer 1:5), he received his prophetical call in Anathoth (Jer 1:2); and along with Hilkiah the high priest, the prophetess Huldah, and the prophet Zephaniah, he helped forward Josiah's reformation of religion (2Ki. 23:1-25). Among the first charges to him was one that he should go and proclaim God's message in Jerusalem (Jer 2:2). He also took an official tour to announce to the cities of Judah the contents of the book of the law, found in the temple (Jer 11:6) five years after his call to prophesy. On his return to Anathoth, his countrymen, offended at his reproofs, conspired against his life. To escape their persecutions (Jer 11:21), as well as those of his own family (Jer 12:6), he left Anathoth and resided at Jerusalem. During the eighteen years of his ministry in Josiah's reign he was unmolested; also during the three months of Jehoahaz or Shallum's reign (Jer 22:10-12). On Jehoiakim's accession it became evident that Josiah's reformation effected nothing more than a forcible repression of idolatry and the establishment of the worship of God outwardly. The priests, prophets, and people then brought Jeremiah before the authorities, urging that he should be put to death for his denunciations of evil against the city (Jer 26:8-11). The princes, however, especially Ahikam, interposed in his behalf (Jer 26:16, Jer 26:24), but he was put under restraint, or at least deemed it prudent not to appear in public. In the fourth year of Jehoiakim (606 B.C.), he was commanded to write the predictions given orally through him, and to read them to the people. Being "shut up", he could not himself go into the house of the Lord (Jer 36:5); he therefore deputed Baruch, his amanuensis, to read them in public on the fast day. The princes thereupon advised Baruch and Jeremiah to hide themselves from the king's displeasure. Meanwhile they read the roll to the king, who was so enraged that he cut it with a knife and threw it into the fire; at the same time giving orders for the apprehension of the prophet and Baruch. They escaped Jehoiakim's violence, which had already killed the prophet Urijah (Jer 26:20-23). Baruch rewrote the words, with additional prophecies, on another roll (Jer 36:27-32). In the three months' reign of Jehoiachin or Jeconiah, he prophesied the carrying away of the king and the queen mother (Jer 13:18; Jer 22:24-30; compare 2Ki 24:12). In this reign he was imprisoned for a short time by Pashur (Jer. 20:1-18), the chief governor of the Lord's house; but at Zedekiah's accession he was free (Jer 37:4), for the king sent to him to "inquire of the Lord" when Nebuchadnezzar came up against Jerusalem (Jer 21:1-3, &c.; Jer 37:3). The Chaldeans drew off on hearing of the approach of Pharaoh's army (Jer 37:5); but Jeremiah warned the king that the Egyptians would forsake him, and the Chaldeans return and burn up the city (Jer 37:7-8). The princes, irritated at this, made the departure of Jeremiah from the city during the respite a pretext for imprisoning him, on the allegation of his deserting to the Chaldeans (Jer 38:1-5). He would have been left to perish in the dungeon of Malchiah, but for the intercession of Ebed-melech, the Ethiopian (Jer 38:6-13). Zedekiah, though he consulted Jeremiah in secret yet was induced by his princes to leave Jeremiah in prison (Jer 38:14-28) until Jerusalem was taken. Nebuchadnezzar directed his captain, Nebuzar-adan, to give him his freedom, so that he might either go to Babylon or stay with the remnant of his people as he chose. As a true patriot, notwithstanding the forty and a half years during which his country had repaid his services with neglect and persecution, he stayed with Gedaliah, the ruler appointed by Nebuchadnezzar over Judea (Jer 40:6). After the murder of Gedaliah by Ishmael, Johanan, the recognized ruler of the people, in fear of the Chaldeans avenging the murder of Gedaliah, fled with the people to Egypt, and forced Jeremiah and Baruch to accompany him, in spite of the prophet's warning that the people should perish if they went to Egypt, but be preserved by remaining in their land (Jer. 41:1-43:13). At Tahpanhes, a boundary city on the Tanitic or Pelustan branch of the Nile, he prophesied the overthrow of Egypt (Jer 43:8-13). Tradition says he died in Egypt. According to the PSEUDO-EPIPHANIUS, he was stoned at Taphnæ or Tahpanhes. The Jews so venerated him that they believed he would rise from the dead and be the forerunner of Messiah (Mat 16:14).

HAVERNICK observes that the combination of features in Jeremiah's character proves his divine mission; mild, timid, and susceptible of melancholy, yet intrepid in the discharge of his prophetic functions, not sparing the prince any more than the meanest of his subjects--the Spirit of prophecy controlling his natural temper and qualifying him for his hazardous undertaking, without doing violence to his individuality. Zephaniah, Habakkuk, Daniel, and Ezekiel were his contemporaries. The last forms a good contrast to Jeremiah, the Spirit in his case acting on a temperament as strongly marked by firmness as Jeremiah's was by shrinking and delicate sensitiveness. Ezekiel views the nation's sins as opposed to righteousness--Jeremiah, as productive of misery; the former takes the objective, the latter the subjective, view of the evils of the times. Jeremiah's style corresponds to his character: he is peculiarly marked by pathos, and sympathy with the wretched; his Lamentations illustrate this; the whole series of elegies has but one object--to express sorrow for his fallen country; yet the lights and images in which he presents this are so many, that the reader, so far from feeling it monotonous, is charmed with the variety of the plaintive strains throughout. The language is marked by Aramæisms, which probably was the ground of JEROME'S charge that the style is "rustic". LOWTH denies the charge and considers him in portions not inferior to Isaiah. His heaping of phrase on phrase, the repetition of stereotyped forms--and these often three times--are due to his affected feelings and to his desire to intensify the expression of them; he is at times more concise, energetic, and sublime, especially against foreign nations, and in the rhythmical parts.

The principle of the arrangement of his prophecies is hard to ascertain. The order of kings was--Josiah (under whom he prophesied eighteen years), Jehoahaz (three months), Jehoiakim (eleven years), Jeconiah (three months), Zedekiah (eleven years). But his prophecies under Josiah (the first through twentieth chapters) are immediately followed by a portion under Zedekiah (the twenty-first chapter). Again, Jer 24:8-10, as to Zedekiah, comes in the midst of the section as to Jehoahaz, Jehoiakim, and Jeconiah (the twenty-second, twenty-third, twenty-fifth chapters, &c.) So the thirty-fifth and thirty-sixth chapters as to Jehoiakim, follow the twenty-seventh, twenty-eighth, twenty-ninth, thirty-third, thirty-fourth chapters, as to Zedekiah; and the forty-fifth chapter, dated the fourth year of Jehoiakim, comes after predictions as to the Jews who fled to Egypt after the overthrow of Jerusalem. EWALD thinks the present arrangement substantially Jeremiah's own; the various portions are prefaced by the same formula, "The word which came to Jeremiah from the Lord" (Jer 7:1; Jer 11:1; Jer 18:1; Jer 21:1; Jer 25:1; Jer 30:1; Jer 32:1; Jer 34:1, Jer 34:8; Jer 35:1; Jer 40:1; Jer 44:1; compare Jer 14:1; Jer 46:1; Jer 47:1; Jer 49:34). Notes of time mark other divisions more or less historical (Jer 26:1; Jer 27:1; Jer 36:1; Jer 37:1). Two other portions are distinct of themselves (Jer 29:1; Jer 45:1). The second chapter has the shorter introduction which marks the beginning of a strophe; the third chapter seems imperfect, having as the introduction merely "saying" (Jer 3:1, Hebrew). Thus in the poetical parts, there are twenty-three sections divided into strophes of from seven to nine verses, marked some way thus, "The Lord said also unto me". They form five books: I. The Introduction, first chapter II. Reproofs of the Jews, the second through twenty-fourth chapters, made up of seven sections: (1) the second chapter (2) the third through sixth chapters; (3) the seventh through tenth chapters; (4) the eleventh through thirteenth chapters; (5) the fourteenth through seventeenth chapters; (6) the seventeenth through nineteenth and twentieth chapters; (7) the twenty-first through twenty-fourth chapters. III. Review of all nations in two sections: the twenty-fifth and twenty-sixth through forty-ninth chapters, with a historical appendix of three sections, (1) the twenty-sixth chapter; (2) the twenty-seventh chapter; (3) the twenty-eighth and twenty-ninth chapters. IV. Two sections picturing the hopes of brighter times, (1) the thirtieth and thirty-first chapters; (2) the thirty-second and thirty-third chapters; and an historical appendix in three sections: (1) Jer 34:1-7; (2) Jer 34:8-22; (3) Jer. 35:1-19. V. The conclusion, in two sections: (1) Jer 36:2; (2) Jer 45:1-5. Subsequently, in Egypt, he added Jer 46:13-26 to the previous prophecy as to Egypt; also the three sections, the thirty-seventh through thirty-ninth chapters; fortieth through forty-third chapters; and forty-fourth chapter. The fifty-second chapter was probably (see Jer 51:64) an appendix from a later hand, taken from 2Ki 24:18, &c.; 2Ki 25:30. The prophecies against the several foreign nations stand in a different order in the Hebrew from that of the Septuagint; also the prophecies against them in the Hebrew (the forty-sixth through fifty-first chapters) are in the Septuagint placed after Jer 25:14, forming the twenty-sixth and thirty-first chapters; the remainder of the twenty-fifth chapter of the Hebrew is the thirty-second chapter of the Septuagint. Some passages in the Hebrew (Jer 27:19-22; Jer 33:14-26; Jer 39:4-14 Jer 48:45-47) are not found in the Septuagint; the Greek translators must have had a different recension before them; probably an earlier one. The Hebrew is probably the latest and fullest edition from Jeremiah's own hand. See on Jer 25:13. The canonicity of his prophecies is established by quotations of them in the New Testament (see Mat 2:17; Mat 16:14; Heb 8:8-12; on Mat 27:9, see on Introduction to Zechariah); also by the testimony of Ecclesiasticus 49:7, which quotes Jer 1:10; of PHILO, who quotes his word as an "oracle"; and of the list of canonical books in MELITO, ORIGEN, JEROME, and the Talmud.

JFB: Jeremiah (Outline)

• EXPOSTULATION WITH THE JEWS, REMINDING THEM OF THEIR FORMER DEVOTEDNESS, AND GOD'S CONSEQUENT FAVOR, AND A DENUNCIATION OF GOD'S COMING JUDGMENTS FOR THEIR IDOLATRY. (Jer. 2:1-37)
• GOD'S MERCY NOTWITHSTANDING JUDAH'S VILENESS. (Jer. 3:1-25)
• CONTINUATION OF ADDRESS TO THE TEN TRIBES OF ISRAEL. (Jer 4:1-2). THE PROPHET TURNS AGAIN TO JUDAH, TO WHOM HE HAD ORIGINALLY BEEN SENT (Jer. 4:3-31). (Jer. 4:1-31)
• THE CAUSE OF THE JUDGMENTS TO BE INFLICTED IS THE UNIVERSAL CORRUPTION OF THE PEOPLE. (Jer. 5:1-31)
• ZION'S FOES PREPARE WAR AGAINST HER: HER SINS ARE THE CAUSE. (Jer. 6:1-30)
• THE SEVENTH THROUGH NINTH CHAPTERS. DELIVERED IN THE BEGINNING OF JEHOIAKIM'S REIGN, ON THE OCCASION OF SOME PUBLIC FESTIVAL. (Jer. 7:1-34)
• THE JEW'S COMING PUNISHMENT; THEIR UNIVERSAL AND INCURABLE IMPENITENCE. (Jer. 8:1-22) The victorious Babylonians were about to violate the sanctuaries of the dead in search of plunder; for ornaments, treasures, and insignia of royalty were usually buried with kings. Or rather, their purpose was to do the greatest dishonor to the dead (Isa 14:19).
• JEREMIAH'S LAMENTATION FOR THE JEWS' SINS AND CONSEQUENT PUNISHMENT. (Jer. 9:1-26) This verse is more fitly joined to the last chapter, as Jer 9:23 in the Hebrew (compare Isa 22:4; Lam 2:11; Lam 3:48).
• CONTRAST BETWEEN THE IDOLS AND JEHOVAH. THE PROPHET'S LAMENTATION AND PRAYER. (Jer. 10:1-25)
• EPITOME OF THE COVENANT FOUND IN THE TEMPLE IN JOSIAH'S REIGN. JUDAH'S REVOLT FROM IT, AND GOD'S CONSEQUENT WRATH. (Jer. 11:1-23)
• CONTINUATION OF THE SUBJECT AT THE CLOSE OF THE ELEVENTH CHAPTER. (Jer. 12:1-17) (Psa 51:4).
• SYMBOLICAL PROPHECY. (Jer 13:1-7). (Jer. 13:1-27)
• PROPHECIES ON THE OCCASION OF A DROUGHT SENT IN JUDGMENT ON JUDEA. (Jer. 14:1-22) Literally, "That which was the word of Jehovah to Jeremiah concerning the dearth"
• GOD'S REPLY TO JEREMIAH'S INTERCESSORY PRAYER. (Jer. 15:1-21)
• CONTINUATION OF THE PREVIOUS PROPHECY. (Jer. 16:1-21)
• THE JEWS' INVETERATE LOVE OF IDOLATRY. (Jer. 17:1-27) The first of the four clauses relates to the third, the second to the fourth, by alternate parallelism. The sense is: They are as keen after idols as if their propensity was "graven with an iron pen (Job 19:24) on their hearts," or as if it were sanctioned by a law "inscribed with a diamond point" on their altars. The names of their gods used to be written on "the horns of the altars" (Act 17:23). As the clause "on their hearts" refers to their inward propensity, so "on . . . altars," the outward exhibition of it. Others refer "on the horns of . . . altars" to their staining them with the blood of victims, in imitation of the Levitical precept (Exo 29:12; Lev 4:7, Lev 4:18), but "written . . . graven," would thus be inappropriate.
• GOD, AS THE SOLE SOVEREIGN, HAS AN ABSOLUTE RIGHT TO DEAL WITH NATIONS ACCORDING TO THEIR CONDUCT TOWARDS HIM; ILLUSTRATED IN A TANGIBLE FORM BY THE POTTER'S MOULDING OF VESSELS FROM CLAY. (Jer. 18:1-23)
• THE DESOLATION OF THE JEWS FOR THEIR SINS FORETOLD IN THE VALLEY OF HINNOM; THE SYMBOL OF BREAKING A BOTTLE. (Jer 19:1-15)
• JEREMIAH'S INCARCERATION BY PASHUR, THE PRINCIPAL OFFICER OF THE TEMPLE, FOR PROPHESYING WITHIN ITS PRECINCTS; HIS RENEWED PREDICTIONS AGAINST THE CITY, &c., ON HIS LIBERATION. (Jer. 20:1-18)
• ZEDEKIAH CONSULTS JEREMIAH WHAT IS TO BE THE EVENT OF THE WAR: GOD'S ANSWER. (Jer 21:1-14)
• EXHORTATION TO REPENTANCE; JUDGMENT ON SHALLUM, JEHOIAKIM, AND CONIAH. (Jer. 22:1-30)
• THE WICKED RULERS TO BE SUPERSEDED BY THE KING, WHO SHOULD REIGN OVER THE AGAIN UNITED PEOPLES, ISRAEL AND JUDAH. (Jer. 23:1-40)
• THE RESTORATION OF THE CAPTIVES IN BABYLON AND THE DESTRUCTION OF THE REFRACTORY PARTY IN JUDEA AND IN EGYPT, REPRESENTED UNDER THE TYPE OF A BASKET OF GOOD, AND ONE OF BAD, FIGS. (Jer 24:1-10)
• PROPHECY OF THE SEVENTY YEARS CAPTIVITY; AND AFTER THAT THE DESTRUCTION OF BABYLON, AND OF ALL THE NATIONS THAT OPPRESSED THE JEWS. (Jer. 25:1-38)
• JEREMIAH DECLARED WORTHY OF DEATH, BUT BY THE INTERPOSITION OF AHIKAM SAVED; THE SIMILAR CASES OF MICAH AND URIJAH BEING ADDUCED IN THE PROPHET'S FAVOR. (Jer. 26:1-24)
• THE FUTILITY OF RESISTING NEBUCHADNEZZAR ILLUSTRATED TO THE AMBASSADORS OF THE KING, DESIRING TO HAVE THE KING OF JUDAH CONFEDERATE WITH THEM, UNDER THE TYPE OF YOKES. JEREMIAH EXHORTS THEM AND ZEDEKIAH TO YIELD. (Jer. 27:1-22)
• PROPHECIES IMMEDIATELY FOLLOWING THOSE IN THE TWENTY-SEVENTH CHAPTER. HANANIAH BREAKS THE YOKES TO SIGNIFY THAT NEBUCHADNEZZAR'S YOKE SHALL BE BROKEN. JEREMIAH FORETELLS THAT YOKES OF IRON ARE TO SUCCEED THOSE OF WOOD, AND THAT HANANIAH SHALL DIE. (Jer. 28:1-17)
• LETTER OF JEREMIAH TO THE CAPTIVES IN BABYLON, TO COUNTERACT THE ASSURANCES GIVEN BY THE FALSE PROPHETS OF A SPEEDY RESTORATION. (Jer. 29:1-32)
• RESTORATION OF THE JEWS FROM BABYLON AFTER ITS CAPTURE, AND RAISING UP OF MESSIAH. (Jer. 30:1-24)
• CONTINUATION OF THE PROPHECY IN THE THIRTIETH CHAPTER. (Jer. 31:1-40)
• JEREMIAH, IMPRISONED FOR HIS PROPHECY AGAINST JERUSALEM, BUYS A PATRIMONIAL PROPERTY (HIS RELATIVE HANAMEEL'S), IN ORDER TO CERTIFY TO THE JEWS THEIR FUTURE RETURN FROM BABYLON. (Jer 32:1-14)
• PROPHECY OF THE RESTORATION FROM BABYLON, AND OF MESSIAH AS KING AND PRIEST. (Jer. 33:1-26)
• CAPTIVITY OF ZEDEKIAH AND THE PEOPLE FORETOLD FOR THEIR DISOBEDIENCE AND PERFIDY. (Jer. 34:1-22)
• PROPHECY IN THE REIGN OF JEHOIAKIM, WHEN THE CHALDEANS, IN CONJUNCTION WITH THE SYRIANS AND MOABITES, INVADED JUDEA. (Jer. 35:1-19)
• BARUCH WRITES, AND READS PUBLICLY JEREMIAH'S PROPHECIES COLLECTED IN A VOLUME. THE ROLL IS BURNT BY JEHOIAKIM, AND WRITTEN AGAIN BY BARUCH AT JEREMIAH'S DICTATION. (Jer. 36:1-32)
• HISTORICAL SECTIONS, THIRTY-SEVENTH THROUGH FORTY-FOURTH CHAPTERS. THE CHALDEANS RAISE THE SIEGE TO GO AND MEET PHARAOH-HOPHRA. ZEDEKIAH SENDS TO JEREMIAH TO PRAY TO GOD IN BEHALF OF THE JEWS: IN VAIN, JEREMIAH TRIES TO ESCAPE TO HIS NATIVE PLACE, BUT IS ARRESTED. ZEDEKIAH ABATES THE RIGOR OF HIS IMPRISONMENT. (Jer. 37:1-21)
• JEREMIAH PREDICTS THE CAPTURE OF JERUSALEM, FOR WHICH HE IS CAST INTO A DUNGEON, BUT IS TRANSFERRED TO THE PRISON COURT ON THE INTERCESSION OF EBED-MELECH, AND HAS A SECRET INTERVIEW WITH ZEDEKIAH. (Jer. 38:1-28)
• JERUSALEM TAKEN. ZEDEKIAH'S FATE. JEREMIAH CARED FOR. EBED-MELECH ASSURED. (Jer. 39:1-18)
• JEREMIAH IS SET FREE AT RAMAH, AND GOES TO GEDALIAH, TO WHOM THE REMNANT OF JEWS REPAIR. JOHANAN WARNS GEDALIAH OF ISHMAEL'S CONSPIRACY IN VAIN. (Jer. 40:1-16)
• ISHMAEL MURDERS GEDALIAH AND OTHERS, THEN FLEES TO THE AMMONITES. JOHANAN PURSUES HIM, RECOVERS THE CAPTIVES, AND PURPOSES TO FLEE TO EGYPT FOR FEAR OF THE CHALDEANS. (Jer. 41:1-18)
• THE JEWS AND JOHANAN INQUIRE OF GOD, THROUGH JEREMIAH, AS TO GOING TO EGYPT, PROMISING OBEDIENCE TO HIS WILL. THEIR SAFETY ON CONDITION OF STAYING IN JUDEA, AND THEIR DESTRUCTION IN THE EVENT OF GOING TO EGYPT, ARE FORETOLD. THEM HYPOCRISY IN ASKING FOR COUNSEL WHICH THEY MEANT NOT TO FOLLOW, IF CONTRARY TO THEIR OWN DETERMINATION, IS REPROVED. (Jer. 42:1-22)
• THE JEWS CARRY JEREMIAH AND BARUCH INTO EGYPT. JEREMIAH FORETELLS BY A TYPE THE CONQUEST OF EGYPT BY NEBUCHADNEZZAR, AND THE FATE OF THE FUGITIVES. (Jer 43:1-13)
• JEREMIAH REPROVES THE JEWS FOR THEIR IDOLATRY IN EGYPT, AND DENOUNCES GOD'S JUDGMENTS ON THEM AND EGYPT ALIKE. (Jer. 44:1-30)
• JEREMIAH COMFORTS BARUCH. (Jer 45:1-5)
• THE PROPHECIES, FORTY-SIXTH THROUGH FIFTY-SECOND CHAPTERS, REFER TO FOREIGN PEOPLES. (Jer. 46:1-28) General heading of the next six chapters of prophecies concerning the Gentiles; the prophecies are arranged according to nations, not by the dates.
• PROPHECY AGAINST THE PHILISTINES. (Jer 47:1-7) Pharaoh-necho probably smote Gaza on his return after defeating Josiah at Megiddo (2Ch 35:20) [GROTIUS]. Or, Pharaoh-hophra (Jer 37:5, Jer 37:7) is intended: probably on his return from his fruitless attempt to save Jerusalem from the Chaldeans, he smote Gaza in order that his expedition might not be thought altogether in vain [CALVIN] (Amo 1:6-7).
• PROPHECY AGAINST MOAB. (Jer. 48:1-47)
• PREDICTIONS AS TO AMMON, IDUMEA, DAMASCUS, KEDAR, HAZOR, AND ELAM. (Jer. 49:1-39)
• BABYLON'S COMING DOWNFALL; ISRAEL'S REDEMPTION. (Jer. 50:1-46) Compare Isa. 45:1-47:15. But as the time of fulfilment drew nearer, the prophecies are now proportionally more distinct than then.
• CONTINUATION OF THE PROPHECY AGAINST BABYLON BEGUN IN THE FIFTIETH CHAPTER. (Jer. 51:1-64)
• WRITTEN BY SOME OTHER THAN JEREMIAH (PROBABLY EZRA) AS AN HISTORICAL SUPPLEMENT TO THE PREVIOUS PROPHECIES. (Jer. 52:1-34)

TSK: Jeremiah 6 (Chapter Introduction)

Overview

Jer 6:1, The enemies sent against Judah, Jer 6:4, encourage themselves; Jer 6:6, God sets them on work because of their sins; Jer 6:9, The prophet laments the judgments of God because of their sins; Jer 6:18, He proclaims God’s wrath; Jer 6:26, He calls the people to mourn for the judgment on their sins.

Poole: Jeremiah (Book Introduction)

BOOK OF THE PROPHET JEREMIAH

THE ARGUMENT

IT was the great unhappiness of this prophet to be a physician to, but that could not save, a dying state, their disease still prevailing against the remedy; and indeed no wonder that all things were so much out of order, when the book of the law had been wanting above sixty years. He was called to be a teacher in his youth, in the days of good Josiah, being sanctified and ordained by God to his prophetical office from his mother’ s womb, Jer 1:5 in a very evil time, though the people afterward proved much worse upon the death of that good king. He setting himself against the torrent of the corruptions of the times, was always opposed and unkindly treated by his ungrateful countrymen, as also by false prophets, and the priests, princes, and people, who encouraged all their impieties and unrighteousness. At length he threatened their destruction and captivity by the Chaldeans, which he lived to see, but foretells their return after seventy years; all which accordingly came to pass. He doth also, notwithstanding his dreadful threatenings, intermix divers comfortable promises of the Messiah, and the days of the gospel; he denounceth also heavy judgments against the heathens nations that had afflicted God’ s people, both such as were near, and also more remote, as Egypt, the Philistines, Moab, Edomites, Ammonites, Damascus, Kedar, Hazor, Elam, but especially Babylon herself, that is made so great a type of the antichristian Babylon in the New Testament. Upon the murder of Gedaliah, whom the Chaldeans had made governor of Judea, he was forcibly against his will carried into Egypt, where (after he had prophesied from first to last between forty and fifty years) probably he died; some say he was stoned.

Whatever else we hear mentioned of his writings, they are either counterfeit, as the Prophecies of Baruch, &c., or it is likely we have the sum of them in this book, though possibly some of his sermons might have had some enlargements in that roll which, by his appointment, was written by Baruch, Jer 36:2 , &c.

Poole: Jeremiah 6 (Chapter Introduction)

CHAPTER 6

God sendeth and strengtheneth the Babylonians against Judah, Jer 6:1-5 ; for her oppression and spoils, Jer 6:6-8 , and obstinacy; which provoke God’ s wrath and their destruction, Jer 6:9-12 . Their covetousness, false confidence, and impudence; people and priests refuse to obey God, Jer 6:13-17 . Their hypocritical worship shall not prevent their sure destruction, Jer 6:18-25 . The people called to mourn, Jer 6:26 . The prophet encouraged under their wickedness and the fruitlessness of his ministry among them, Jer 6:27-30 .

MHCC: Jeremiah (Book Introduction)

Jeremiah was a priest, a native of Anathoth, in the tribe of Benjamin. He was called to the prophetic office when very young, about seventy years after the death of Isaiah, and exercised it for about forty years with great faithfulness, till the sins of the Jewish nation came to their full measure and destruction followed. The prophecies of Jeremiah do not stand as they were delivered. Blayney has endeavoured to arrange them in more regular order, namely, ch. 1-20; 22; 23; 25; 26; 35; 36; Jer 45:1-5; Jer 24:1-10; 29; 30; 31; 27; 28; Jer 21:1-14; 34; 37; 32; 33; 38; 39; (Jer 39:15-18, Jer 39:1-14.) 40-44; 46-52. The general subject of his prophecies is the idolatry and other sins of the Jews; the judgments by which they were threatened, with references to their future restoration and deliverance, and promises of the Messiah. They are remarkable for plain and faithful reproofs, affectionate expostulations, and awful warnings.

MHCC: Jeremiah 6 (Chapter Introduction)

(Jer 6:1-8) The invasion of Judea.

(Jer 6:9-17) The justice of God's proceedings.

(Jer 6:18-30) All methods used to amend them had been without success.

Matthew Henry: Jeremiah (Book Introduction)

An Exposition, with Practical Observations, of The Book of the Prophet Jeremiah

The Prophecies of the Old Testament, as the Epistles of the New, are placed rather according to their bulk than their seniority - the longest first, not the oldest. There were several prophets, and writing ones, that were contemporaries with Isaiah, as Micah, or a little before him, as Hosea, and Joel, and Amos, or soon after him, as Habakkuk and Nahum are supposed to have been; and yet the prophecy of Jeremiah, who began many years after Isaiah finished, is placed next to his, because there is so much in it. Where we meet with most of God's word, there let the preference be given; and yet those of less gifts are not to be despised nor excluded. Nothing now occurs to be observed further concerning prophecy in general; but concerning this prophet Jeremiah we may observe, I. That he was betimes a prophet; he began young, and therefore could say, from his own experience, that it is good for a man to bear the yoke in his youth, the yoke both of service and of affliction, Lam 3:27. Jerome observes that Isaiah, who had more years over his head, had his tongue touched with a coal of fire, to purge away his iniquity (Isa 6:7), but that when God touched Jeremiah's mouth, who was yet but young, nothing was said of the purging of his iniquity (Jer 1:9), because, by reason of his tender years, he had not so much sin to answer for. II. That he continued long a prophet, some reckon fifty years, others above forty. He began in the thirteenth year of Josiah, when things went well under that good king, but he continued through all the wicked reigns that followed; for when we set out for the service of God, though the wind may then be fair and favourable, we know not how soon it may turn and be tempestuous. III. That he was a reproving prophet, was sent in God's name to tell Jacob of their sins and to warn them of the judgments of God that were coming upon them; and the critics observe that therefore his style or manner of speaking is more plain and rough, and less polite, than that of Isaiah and some others of the prophets. Those that are sent to discover sin ought to lay aside the enticing words of man's wisdom. Plain-dealing is best when we are dealing with sinners to bring them to repentance. IV. That he was a weeping prophet; so he is commonly called, not only because he penned the Lamentations, but because he was all along a mournful spectator of the sins of his people and of the desolating judgments that were coming upon them. And for this reason, perhaps, those who imagined our Saviour to be one of the prophets thought him of any of them to be most like to Jeremiah (Mat 16:14), because he was a man of sorrows and acquainted with grief. V. That he was a suffering prophet. He was persecuted by his own people more than any of them, as we shall find in the story of this book; for he lived and preached just before the Jews' destruction by the Chaldeans, when their character seems to have been the same as it was just before their destruction by the Romans, when they killed the Lord Jesus, and persecuted his disciples, pleased not God, and were contrary to all men, for wrath had come upon them to the uttermost, 1Th 2:15, 1Th 2:16. The last account we have of him in his history is that the remaining Jews forced him to go down with them into Egypt; whereas the current tradition is, among Jews and Christians, that he suffered martyrdom. Hottinger, out of Elmakin, an Arabic historian, relates that, continuing to prophesy in Egypt against the Egyptians and other nations, he was stoned to death; and that long after, when Alexander entered Egypt, he took up the bones of Jeremiah where they were buried in obscurity, and carried them to Alexandria, and buried them there. The prophecies of this book which we have in the first nineteen chapters seem to be the heads of the sermons he preached in a way of general reproof for sin and denunciation of judgment; afterwards they are more particular and occasional, and mixed with the history of his day, but not placed in due order of time. With the threatenings are intermixed many gracious promises of mercy to the penitent, of the deliverance of the Jews out of their captivity, and some that have a plain reference to the kingdom of the Messiah. Among the Apocryphal writings an epistle is extant said to be written by Jeremiah to the captives in Babylon, warning them against the worship of idols, by exposing the vanity of idols and the folly of idolaters. It is in Baruch, ch. 6. But it is supposed not to be authentic; nor has it, I think, any thing like the life and spirit of Jeremiah's writings. It is also related concerning Jeremiah (2 Macc. 2:4) that, when Jerusalem was destroyed by the Chaldeans, he, by direction from God, took the ark and the altar of incense, and, carrying them to Mount Nebo lodged them in a hollow cave there and stopped the door; but some that followed him, and thought that they had marked the place, could not find it. He blamed them for seeking it, telling them that the place should be unknown till the time that God should gather his people together again. But I know not what credit is to be given to that story, though it is there said to be found in the records. We cannot but be concerned, in the reading of Jeremiah's prophecies, to find that they were so little regarded by the men of that generation; but let us make use of that as a reason why we should regard them the more; for they are written for our learning too, and for warning to us and to our land.

Matthew Henry: Jeremiah 6 (Chapter Introduction)

In this chapter, as before, we have, I. A prophecy of the invading of the land of Judah and the besieging of Jerusalem by the Chaldean army (Jer 6:1-6), with the spoils they should make of the country (Jer 6:9) and the terror which all should be seized with on that occasion (Jer 6:22-26). II. An account of those sins of Judah and Jerusalem which provoked God to bring this desolating judgment upon them. Their oppression (Jer 6:7), their contempt of the word of God (Jer 6:10-12), their worldliness (Jer 6:13), the treachery of their prophets (Jer 6:14), their impudence in sin (Jer 6:15), their obstinacy against reproofs (Jer 6:18, Jer 6:19), which made their sacrifices unacceptable to him (Jer 6:20), and for which he gave them up to ruin (Jer 6:21), but tried them first (Jer 6:27) and then rejected them as irreclaimable (Jer 6:28-30). III. Good counsel given them in the midst of all this, but in vain (Jer 6:8, Jer 6:16, Jer 6:17).

Constable: Jeremiah (Book Introduction)

Introduction

Title

The title of this book derives from its writer, the late seventh and early sixth-century Judean prophet Jeremiah. The book occupies the second position in the Latter Prophets section of the Hebrew Bible after Isaiah and before Ezekiel, which accounts for its position in the Septuagint and most modern translations.

The meaning of "Jeremiah" is not clear. It could mean "Yahweh founds or establishes," "Yahweh exalts," "Yahweh throws down," "Yahweh hurls," or "Yahweh loosens (the womb)."

Writer

The composition and structure of Jeremiah, discussed below, have led many scholars to conclude that an editor or editors (redactors) probably put the book in its final form. Many conservatives, however, believe that Jeremiah himself was responsible for the final form, though it is clear that the book went through several revisions before it reached its final canonical form. Jeremiah could even have written the last chapter, which describes events that took place about 25 years after the next latest events, since he would have been approximately 83 years old, assuming he was still alive. Clearly Jeremiah's secretary, Baruch, provided the prophet with much assistance in writing the material and possibly arranging it in its final form (36:17-18; 45:1). Baruch was to Jeremiah what Luke was to Paul: his companion, amanuensis, and biographer. The book bears marks of having been assembled by one person at one time.

"There is no satisfactory reason for doubting that Jeremiah himself was the author of the entire book."¹

The Book of Jeremiah tells us more about the prophet Jeremiah than any other prophetic book reveals about its writer. It is highly biographical and autobiographical.² We know more about his personality than that of any other prophet.

Jeremiah's hometown was Anathoth, a Levitical town in the territory of Benjamin three miles northeast of Jerusalem.³ Jeremiah's father, Hilkiah, was evidently a descendant of Abiathar, a descendant of Eli (1 Sam. 14:3). Thus Jeremiah had ancestral connections to Shiloh, where the tabernacle stood during the judges period of Israel's history (the amphictyony). Jeremiah referred to Shiloh in his Temple Sermon (7:12, 14; 26:6). Abiathar was the sole survivor of King Saul's massacre of the priests at Nob, also only a few miles northeast of Jerusalem (1 Sam. 22:20). Later Solomon exiled Abiathar to Anathoth, where Abiathar had property, because Abiathar had proved unfaithful to David (1 Kings 2:26). Jeremiah's father Hilkiah may have been the high priest who found the book of the Law in the temple during Josiah's reforms (1 Kings 2:26).⁴ Even though Jeremiah came from a priestly family (like Ezekiel and Zechariah), there is no indication that he ever underwent training for the priesthood or functioned as a priest.

Jeremiah's date of birth is a matter of dispute. Most scholars believe he was born about 643 B.C., one year before the end of King Manasseh's reign.⁵ He probably died in Egypt.

"A late, unattested tradition, mentioned by Tertullian, Jerome, and others, claims that the people of Tahpanhes [in Egypt] stoned Jeremiah to death."⁶

His call to the prophetic office came in 627 or 626 B.C. (1:2; 25:3) when he would have been about 20 years old.⁷ His ministry as a prophet may have extended over 40 years.⁸ He evidently exercised his ministry mainly during periods of crisis in Judah's history, though it is impossible to date some of his prophecies. His ministry involved prophesying about Judah and the other ancient Near Eastern nations of his time (1:10).

Judging by Jeremiah's autobiographical remarks and the narrative information about him in this book, his life was a sad one, one long martyrdom. He probably encountered more opposition from more enemies than any other prophet. Much of it stemmed from his message to his own people: unconditional surrender to Babylon.

"No braver or more tragic figure ever trod the stage of Israel's history than the prophet Jeremiah. . . .

"Jeremiah was hated, jeered at, ostracized (e.g., chs. 15:10f., 17; 18:18; 20:10), continually harassed, and more than once almost killed (e.g., chs. 11:18 to 12:6; 26; 36)."⁹

Jeremiah is the only prophet who recorded his own feelings as he ministered, which makes him both very interesting and very helpful to other ministers. Some authorities believe that his greatest contribution to posterity is his personality.

". . . by birth a priest; by grace a prophet; by the trials of life a bulwark for God's truth; by daily spiritual experience one of the greatest exponents of prophetic faith in his unique relation to God; by temperament gentle and timid, yet constantly contending against the forces of sin; and by natural desire a seeker after the love of a companion, his family, friends, and above all, his people--which were all denied him."¹⁰

"He was a weeping prophet to a wayward people."¹¹

There are many similarities between Jeremiah and Hosea. Hosea announced the fall of Samaria, and Jeremiah announced the fall of Jerusalem. Both prophets experienced much personal tragedy. In his ideas as well as in his vocabulary, Jeremiah demonstrates familiarity with Hosea's prophecies. There are also affinities with Job and the Psalter.

There are also remarkable parallels between Jeremiah and the Lord Jesus Christ. No other prophet bears as many striking similarities to the Savior, which makes him the most Christ-like of the prophets. The people of Jesus' day noted these similarities (Matt. 16:14). In both cases Jerusalem was about to fall, the temple would suffer destruction soon, the worship of Yahweh had become a formalistic husk, and there was need for emphasis on individual relationship with God. Both men had a message for Israel and the whole world. Both of them used nature quite extensively for illustrative purposes in their teaching. Both came from a high tradition: Jeremiah from a priestly prophetic heritage and Jesus from a divine royal position. Both were very conscious of their call from God. Both condemned the commercialism of temple worship in their day (7:11: Matt. 21:13). Their enemies charged both of them with political treason. Both experienced persecutions, trials, and imprisonments. Both foretold the destruction of the temple (7:14; Matt. 13:2). Both wept over Jerusalem (9:1; Luke 19:41). Both condemned the priests of their day. Both experienced rejection by members of their own families (12:6; John 1:11). Both were so tenderhearted that some Jewish leaders identified them with the Suffering Servant of Isaiah 53. Both loved Israel deeply. Both were lonely (15:10; Isa. 53:3). And both enjoyed unusually intimate fellowship with God (20:7; John 11:41-42).¹²

"It has often been remarked that Jeremiah's life was finally a failure. He was alone for most of his ministry. It seemed that no one gave any heed to his words. He was dragged off finally to live his last days in exile against his own will. He was a failure as the world judges human achievement. But a more balanced assessment of him would be that his very words of judgment saved Israel's faith from disintegration, and his words of hope finally helped his people to gain hope in God's future for them."¹³

"The character of Jeremiah is also reflected in his writings. His speech is clear and simple, incisive and pithy, and, though generally speaking somewhat diffuse, yet ever rich in thought. If it lacks the lofty strain, the soaring flight of an Isaiah, yet it has beauties of its own. It is distinguished by a wealth of new imagery which is wrought out with great delicacy and deep feeling, and by a versatility that easily adapts itself to the most various objects, and by artistic clearness' (Ewald)."¹⁴

Historical Background

The biblical records of the times in which Jeremiah ministered are 2 Kings 21-25 and 2 Chronicles 33-36. His contemporary prophets were Zephaniah and Habakkuk before the Exile, and Ezekiel and Daniel after it began.

King Manasseh had been Judah's most ungodly king, but toward the end of his life he repented (2 Chron. 33:15-19). He was responsible for many of the evil conditions that marked Judah in Jeremiah's earliest years (cf. 15:4; 2 Kings 23:26). His long life was not a blessing for faithfulness, as his father Hezekiah's had been, but an instrument of chastening for Judah.

King Amon succeeded Manasseh and reigned two years (642-640 B.C.). Rather than perpetuating the repentant attitude that his father had demonstrated, Amon reverted to the policies of Manasseh's earlier reign and rebelled against Yahweh completely. This provoked some of his officials to assassinate him (2 Kings 21:23).

Josiah was eight years old when his father Amon died. He began reigning then and continued on the throne for 31 years (640-609 B.C.). Josiah was one of Judah's best kings and one of the four reforming kings of the Southern Kingdom. He began to seek the Lord when he was 16 years old and began initiating religious reforms when he was 20 (2 Chron. 34:3-7). Jeremiah received his call to minister in the thirteenth year of Josiah when the king was 21, namely, 627 B.C. (1:6). Josiah's reforms were more extensive than those of any of his predecessors. He began the major projects when he was 26. During these years Assyria was declining as a world power and Neo-Babylonia was not yet the dominant empire it soon became. One of Josiah's projects was the repairing of Solomon's temple (v. 5; cf. 12:4-16). During its renovation Hilkiah, the high priest and possibly Jeremiah's father, discovered the Mosaic Law, which had been lost for a long time (cf. 2 Kings 22:8). This discovery spurred a return to the system of worship that the Book of Deuteronomy specified (2 Kings 23). Josiah also did much to clear the land of idolatry, sacred prostitution, child sacrifice, and pagan altars not only in Judah but also in some formerly Israelite territory. He also reinstituted the Passover. Unfortunately for Judah, Josiah felt compelled to travel to Megiddo to try and block Pharaoh Necho II from advancing north to assist the Assyrians in resisting the westward expanding Babylonians. Josiah died at Megiddo in 609 B.C. at the age of 39. His death was a tragic loss for Judah.

Some of Jeremiah's prophecies date from Josiah's reign.¹⁵ Zephaniah also ministered in Judah during the reign of Josiah as did the prophetess Huldah (2 Kings 22:14-20).

Three of Josiah's sons and one of his grandsons ruled Judah after his death. The first of these, though he was the second son, was Jehoahaz who ruled for only three months in 609 B.C. The Judean people favored Jehoahaz, but Pharaoh Necho, who by slaying Josiah gained control over Judah, found him uncooperative. Therefore, Pharaoh deported Jehoahaz to Egypt as a prisoner where he died (22:10-12). God gave Jeremiah a few prophecies during this king's brief reign.

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Jehoahaz's older brother Jehoiakim succeeded him on Judah's throne, thanks to Pharaoh Necho. He reigned for 11 years (609-598 B.C.). Jehoiakim was a weak king who changed allegiances between Egypt and Babylon whenever he thought a change might be to Judah's advantage. During his tenure Prince Nebuchadnezzar of Babylon defeated the allied Egyptian and Assyrian forces at Carchemish thus establishing Babylonian supremacy in the ancient Near East (605 B.C.). Shortly thereafter King Nebuchadnezzar, as he had become, invaded Palestine, conquered some cities, and took some of the nobles, including Daniel, as exiles to Babylon (Dan. 1:1-3). Jehoiakim refused to follow Jeremiah's counsel to submit to the Babylonians. Instead he showed his contempt for the prophet by burning his prophecies (ch. 36). Jeremiah despised this king for his wickedness (22:18-19; 26:20-23; 36). Jehoiakim rebelled against Babylon in 601 B.C., so the Babylonians deposed him and took him to Babylon (2 Chron. 36:6). Later they allowed him to return to Jerusalem where he died in 561 B.C. (cf. 22:19). Several of Jeremiah's prophecies apparently date from Jehoiakim's reign. Habakkuk probably also ministered at this time, as the content of his book suggests.

Jehoiakim's son Jehoiachin succeeded his father but only reigned for three months (598-597 B.C.). During that time Nebuchadnezzar attacked Jerusalem and carried off a large portion of the city's population (in 597 B.C.). The king was evil, and Jeremiah predicted that none of his sons would rule over the nation (22:30). He ended his days in Babylon enjoying the favor of the Babylonian king Evilmerodach (52:31-34).

Zedekiah was the third son of Josiah to rule Judah, and he too ruled under Nebuchadnezzar's sovereignty (597-586 B.C.). The Babylonian monarch summoned Zedekiah to Babylon in 593 B.C. (51:59), but he rebelled against Nebuchadnezzar by making a treaty with Pharaoh Hophra (589-570 B.C.) under pressure from Judean nationalists (chs. 37-38). This resulted in the final siege of Jerusalem in 588 and its fall two years later in 586 B.C. (ch. 39).¹⁶ The Babylonians took Zedekiah captive to Riblah in Syria where they slew his sons and put out his eyes. He died later in Babylon. Since Jeremiah advocated surrender to the Babylonians, Nebuchadnezzar allowed him to choose where he wanted to live when Jerusalem fell, and the prophet elected to stay where he was.

Shortly after he defeated Zedekiah, Nebuchadnezzar set up a pro-Babylonian Judean named Gedaliah as his governor (40:5-6). But a group of Jewish nationalists under Ishmael's leadership assassinated Gedaliah within the year (586 B.C.; 41:2). This ill-advised act resulted in the rebels having to flee to Egypt for safety from Nebuchadnezzar. They forced Jeremiah to accompany them against his will (chs. 42-43). There the prophet evidently spent the remaining years of his life and produced his final prophecies.¹⁷

Important Dates for Jeremiah
Years	Events	References
643	Probable date of Jeremiah's birth
640	Josiah becomes king of Judah at age 8	2 Chron. 34:1
628	Josiah begins his reforms	2 Chron. 34:3
627	Jeremiah begins his ministry	Jer. 1:2; 25:3
626	Nabopolassar founds the Neo-Babylonian Empire
622	The book of the Law discovered in the temple	2 Chron. 34:8, 14
612	The fall of Nineveh, Assyria's capitol
609	Josiah killed in battle by Egyptians at Megiddo	2 Chron. 35:20-25
	Jehoahaz reigns over Judah for 3 months	2 Chron. 36:1-3
	Jehoiakim made king of Judah by Pharaoh Necho	2 Chron. 36:4
605	Nebuchadnezzar defeats the Egyptians at Carchemish	Jer. 46:2
	The first deportation of exiles (including Daniel) to Babylon	Dan. 1:1-7
604	Jehoiakim burns Jeremiah's first scroll	Jer. 36
601	Jehoiakim rebels against Babylon	2 Kings 24:1
598	Jehoiakim is deposed and dies	2 Chron. 36:3
	Jehioachin reigns over Judah for 3 months	2 Kings 24:8
597	The second deportation of exiles (including Jehoiachin) to Babylon	2 Kings 24:12-16
	Zedekiah made king of Judah by Nebuchadnezzar	2 Kings 24:17
593	Zedekiah summoned to Babylon	Jer. 51:59
588	Zedekiah is besieged in Jerusalem for treachery	Jer. 52:3-4
586	Fall of Jerusalem	Jer. 39
	Gedaliah appointed governor of Judah by Nebuchadnezzar	Jer. 40:5-6
	Gedaliah assassinated by Ishmael	Jer. 41:2
	Judean refugees flee to Egypt taking Jeremiah with them	Jer. 42-43
581	The third deportation of exiles to Babylon	Jer. 52:30
568	Nebuchadnezzar invades Egypt	Jer. 43:8-13; 46:13-26
561	Jehoiachin released from prison in Babylon	Jer. 52:31-34
539	Fall of Babylon to Cyrus the Persian	Dan. 5:30
538	Cyrus issues his decree allowing the Jews to return to Palestine	Ezra 1:1-4

Date

As has already been pointed out, Jeremiah gave the prophecies and composed the narratives that constitute this book at various times during his long ministry. The date at which the book reached the state in which it is today is debatable. Most scholars believe that editors continued to add and rearrange the material long after Jeremiah's day. However, the tradition that Jeremiah was responsible for the book is old and has encouraged conservative scholars to view it as the product of the prophet himself or perhaps his scribe Baruch. If Jeremiah was the final editor of the work, as well as its writer, he completed this editorial task after his last historical reference and before his death. The last historical reference is Jehoiachin's release from captivity in Babylon (561 B.C.; 52:31-34). We do not know when Jeremiah died, but if he was born about 643 B.C., he probably did not live much beyond 560 B.C. Some scholars believe Jeremiah wrote this account himself and or that Baruch provided it. Others believe the writer of the Book of Kings added it to the collections of Jeremiah's writings.¹⁸ One writer speculated that the final canonical form of the book was in circulation not later than 520 B.C.¹⁹ Another believed it was available shortly after Jeremiah's death, which he guessed was about 586 B.C.²⁰

Audience

Jeremiah ministered to the people of Judah during the last days of the monarchy and the early part of the captivity. Almost all of his ministry took place in Jerusalem. He spoke to kings, priests, and prophets, as well as the ordinary citizens, and he delivered oracles against foreign nations.

"The book of Jeremiah and the book of Lamentations show how God looks at a culture which knew Him and deliberately turned away."²¹

Purpose

Jeremiah's purpose was to call his hearers to repentance in view of God's judgment on Judah, which would come soon from an army from the north (chs. 2-45). Judgment was coming because God's people had forsaken Yahweh and had given themselves to idolatry. Jeremiah spoke more about repentance than any other prophet. He also assured his audience that God had a future for Israel and Judah (chs. 30-33). Once it became clear that the people would not repent, he advocated submission to Babylon to minimize the destruction that was inevitable. As God's prophetic spokesman, he also uttered oracles against the nations that opposed God's chosen people (chs. 46-51).

"The theme of this prophet consists largely in a stern warning to Judah to turn from idolatry and sin to avoid the catastrophe of exile."²²

Theological Emphases

The Book of Jeremiah is not theologically organized in the sense that it develops a certain theological emphasis as it unfolds, as Isaiah does. Rather it presents certain theological truths in greater or lesser degree throughout its 52 chapters. The dominant theological emphases are as follows.

The prophet paid more attention to God and the Israelites than to any other subjects of revelation. His appreciation for God as the Lord of all creation is noteworthy. In contrast to Isaiah, Micah, Zechariah, and Daniel, Jeremiah did not reveal much about the coming Messiah, though he did record some significant messianic predictions. A coming revealer would outshine the ark of the covenant (3:14-17), and the fulfillment of the Davidic Covenant promises would come (33:14-26).

Regarding the Israelites, Jeremiah stressed the fact that immorality always accompanies idolatry. Israel's present problems were the result of her past and present apostasy. The priests, Jeremiah asserted, were primarily responsible for the degeneration of worship from spiritual to merely formal, though several false prophets also misled the people. The Judahites could not escape going into captivity because they refused to repent. Therefore, they needed to accept the inevitable and not resist the Babylonians. Jerusalem and Judah would suffer destruction, the Davidic kings would not rule (for some time), and the Israelites would lose their land (temporarily). But there would be a return from exile (25:11; 29:10). Israel had hope of a glorious future in view of God's faithfulness to His promises (32:1-15). In the distant future, Israel would return in penitence to the Lord (32:37-40). Messiah would rule over her (23:5-8).

". . . Jeremiah placed an enormous emphasis on the sins and misdeeds of Israel. . . .

"The evil deeds in which Israel was involved were of two broad classes--the worship of false gods, and the perpetration of personal and social sins of an ethical and moral kind."²³

"The theology of the book of Jeremiah may be summarized as follows: God's judgment would fall on Judah because she had broken His covenant."²⁴

The nations were God's agents in executing His will, particularly Nebuchadnezzar (27:6). But Babylon would fall (chs. 50-51). The nations, as well as Israel, needed to demonstrate righteousness (chs. 46-51). God had a concern for the nations as well as for His people (29:1-14). In the distant future, the remnant of the nations would enjoy blessing from the Lord (3:17; 16:19).

There is also a strong emphasis on the biblical covenants in Jeremiah, particularly the Mosaic and New Covenants. Jeremiah viewed Israel as the chosen people of God adopted by Him for a special relationship with Himself and for a special purpose in the world. The Mosaic Covenant was pure grace, and Yahweh had made it with a redeemed people. It involved promises from God and responsibilities for the Israelites that required trust, obedience, and holiness. Obedience would result in blessing from God, and disobedience would yield divine cursing. The prophet knew the Mosaic Law and compared the conduct of the people to what it required.²⁵ Jeremiah anticipated the appearing of the promised Davidic Messiah and the fulfillment of the kingdom promises that God had made to David. He also predicted that God would make a new covenant with the Israelites sometime in the future that would involve new provisions and conditions for living (31:31-34). It would replace the old Mosaic Covenant and would feature personal relationship with God to an extent never experienced before.

"Probably the outstanding emphasis in Jeremiah's ministry was the priority of the spiritual over everything else. He saw how secondary the temporal features of Judah's faith were. . . .

"The lasting value of Jeremiah's book lies not only in the allusions (between forty and fifty of them) in the NT (over half are in Revelation) but also in its being a wonderful handbook for learning the art of having fellowship with God."²⁶

Composition

The present canonical form of the book was probably the result of a long and complex process of collection. The Book of Psalms also underwent compilation in a similar fashion over many years. The compilation is not chronological, but it did occur in stages.

"Precisely how the final form of the prophecy arose is unknown."²⁷

In some cases key words link units of material together. There is also some grouping of subject matter according to genre within the larger sections of the book.²⁸

The attempt to identify the original sources of material in Bible books is a worthy subject of study, but the purpose of these notes is to expound the text.²⁹ The book itself indicates that King Jehoiakim destroyed some of Jeremiah's earlier written prophecies and that Baruch rewrote them and added more to form another collection (ch. 36). This information explains to some extent the anthological structure of the book and suggests that Jeremiah, Baruch, and perhaps others added even more prophecies as time passed and that the final product is what we have.

"It is clear that the book assumed its present form either very late in the prophet's lifetime, or more probably after his death."³⁰

Genre

About half of Jeremiah is poetry and half prose. But poetry and prose appear side by side in many sections of the book; several literary units contain both forms of composition.

Scholars have identified three types of literature (genre) in Jeremiah: poetic sayings or oracles (so-called Type A material), prose narratives that are largely biographical and historical (so-called Type B material), and prose speeches or discourses (so-called Type C material).³¹

Several generations of scholars have held that the poetic oracles toward the first part of the book represent Jeremiah's original sayings, and the historical and biographical narratives that follow were the product of Baruch, Jeremiah's scribe. This view, while a common one, contains serious problems, and many competent authorities have pointed out the inconsistencies of this position. I mention it here because it is a common view, not because I accept it. I do not.

Structure

Like most other prophetic books of the Old Testament, Jeremiah is a collection of oracles and other materials. It is an anthology of Jeremiah's speeches and writings, really an anthology of anthologies. It is not like a novel that one may read from start to finish discovering that it unfolds in a logical fashion as it goes.

"No commentator, ancient or modern, has seriously posited a chronological arrangement of its prophecies."³²

This book, even more than most of the other prophetic books, strikes the western mind initially as not following any consistently logical order, especially within the body of the book. The difficulty that students of Jeremiah have had in discovering its underlying plan is clear from the fact that commentators have offered so many different outlines of it.³³

"When we come to inquire whether any principles of arrangement can be observed in the book of Jeremiah, we have to admit that any consistent principles escape us."³⁴

". . . it is often difficult to see why certain passages occur at precisely the point where they do occur."³⁵

Distinctive Features

In addition to the lack of a clear organizing plan, Jeremiah is quite repetitive. The repetition is for emphasis, no doubt, and many very similar passages occur two and even three times.

The last chapter is unique because someone must have written it long after the rest of the book. The options are that Jeremiah or Baruch wrote it or that some other writer added it later. There is no way to tell for sure who wrote it or when, but it's purpose seems clear enough. It provides hope at the end of a record of discouraging circumstances.

The biographical and autobiographical sections of the book are also distinctive. No other prophet wrote as much about himself and his experiences as Jeremiah did, and no other prophet let us into his head and his heart as much as he did by sharing how he thought and felt.

Jeremiah used object lessons to communicate spiritual truth more than the other prophets. He made his prophecies concrete and vivid by this means. He did not delight to paint word pictures as much as Isaiah did, but he did acts and spoke of real situations far more than that earlier prophet did.

Text

The history of the textual transmission of Jeremiah is unusual. The Septuagint (Greek) translation, made in the third and second centuries B.C. in Alexandria, Egypt, is about one-eighth shorter than the Masoretic Text (the Hebrew text formalized in the fifth century A.D. that is the basis for the modern Hebrew Bible and our English translations). In addition to its being shorter, the arrangement of material in the book is in a different order in several places. The Septuagint version of Jeremiah differs from the Hebrew more widely than is true of any other Old Testament book. There are omissions, additions, transpositions, alterations, and substitutions.³⁶

Probably the Septuagint translators worked from a different version of Jeremiah than the one that was the basis for the Masoretic Text.³⁷ The Septuagint was the Bible of most of the early Christians, especially those who lived outside Palestine. Which version is more reliable, the shorter one that they used (and quoted in the New Testament) or the longer one that we have? Most conservative scholars believe that the Masoretic Text has a solid history and is more reliable than the Septuagint. The differences between these two versions are not significant in terms of theology. We do not have contradictions between what the New Testament writers quoted as being from Jeremiah and what we read in our English translations of Jeremiah.³⁸

Message³⁹

The reader of Jeremiah must have a knowledge of the times in which this prophet lived and ministered to appreciate the message of this book. This is more important for understanding Jeremiah than it is for understanding any other prophetic book.

Jeremiah lived in days of darkness and disaster. He ministered about a century after Isaiah had finished prophesying. The Northern Kingdom was no more; it had ceased to exist with the Assyrian invasion of 722 B.C. Only the Southern Kingdom of Judah remained.

Two strong nations greatly affected life in Judah when Jeremiah began his ministry: Egypt on the southwest, and Assyria on the northeast. Judah was the jelly in this sandwich and found herself pressed on both sides. Instead of looking to God for their security, the people looked either to Egypt or to Assyria. There were two parties in Jeremiah's day: the pro-Egyptian party and the pro-Assyrian party. Each vied with the other trying to gain supporters for alliances with their particular favorite superpower, trying to outwit their opponents and trick their enemy.

The internal condition of Judah was the result of 52 years of rule by the apostate King Manasseh who reacted to godly King Hezekiah's trust in Yahweh.

Manasseh, and King Amon who ruled after him for two years, set up pagan altars all over Judah. These kings encouraged idolatry of every sort, even in the Jerusalem temple. The people departed farther and farther from the Lord. It was a condition very much like the one in North America today.

The next king was Josiah. Josiah tried to turn the people back to the Lord, but his reforms were more external than internal. The people just did not want to submit to Yahweh. They had gone their own way for so long that they viewed following the Mosaic Law as a step backward rather than forward. Jeremiah began to minister during Josiah's reign. Unfortunately Josiah died prematurely, so his reforms did not last very long or have much effect.

The four kings who followed Josiah, the last four in Judah's history, were all weak men who lacked spiritual conviction. They just played politics and tried to win Judah's security through political intrigue and alliances. Three of these sad rulers were sons of Josiah: Jehoahaz, Jehoiakim, and Zedekiah. The fourth was Josiah's grandson, Jehoiachin, the son of Jehoiakim. The last of these kings was Zedekiah, the most spineless of them all. He was a chameleon, a double-minded man who was unstable in all his ways. Jeremiah ministered during the reigns of these four kings until Jerusalem fell to the Babylonians in 586 B.C., and he ministered beyond that from Egypt.

Throughout Jeremiah's entire ministry he was never blessed to see the people of Judah turn back to God. Repentance was one of his greatest pleas, but the kings, priests, false prophets, and ordinary citizens did not return to the Lord. He did not check the deterioration of his nation. He was very unpopular in his day because he was always preaching to the people to do the opposite of what they wanted to do. Even after the fall of the nation the Judahites proved unresponsive to his preaching. There was no encouraging revival in his day, as there was in Isaiah's day with the appearance of King Hezekiah. Things just kept going from bad to worse.

The meaning of "Jeremiah" is not clear. It could mean "Yahweh founds or establishes," "Yahweh exalts," "Yahweh throws down," "Yahweh hurls," or "Yahweh loosens." All of these meanings reflect aspects of Jeremiah's ministry as a prophet. He announced that Yahweh founds or establishes those who trust in Him rather than trusting in other people or nations. He announced that Yahweh eventually exalts those whom He has chosen and that He throws down and humbles those who disregard Him. He also announced that Yahweh hurls into captivity people who depart from Him and loosens from their captivity those whom He has disciplined.

Just as God had foreordained Jeremiah to his ministry (1:5), so He had foreordained Israel to a royal priestly ministry on the earth (Exod. 19:5-6). Just as Jeremiah felt inadequate for his ministry (1:6), so Israel was inadequate to fulfill her calling without divine enablement. And just as Jeremiah received divine enablement for his ministry (1:7-8), so Israel received divine enablement for hers.

What was true for Jeremiah on the personal level and for Israel on the national level is also true for Christians on the personal level and for the church on the corporate level.

The Book of Jeremiah also reveals more about the person of the prophet than any other prophetic book. Jeremiah shared his life with His Lord, and the Lord shared the record of Jeremiah's life with the reader. Four things characterized Jeremiah: his simplicity, his sensitivity, his strength, and his spirituality.

We see the first indication of Jeremiah's simplicity in his response to the Lord's call when he was a teenager. He realized that he was an inadequate child (1:7). He never lost that sense of inadequacy. He was poor in spirit in that he sensed his own personal lack of resources to carry out the task God had given him (cf. Matt. 5:3).

We see his sensitivity in the way he shrunk from his work. He confessed to his Lord how much he disliked having to proclaim messages of judgment to the people he loved. He felt the pain of the prophecies he delivered. He mourned over the fate of his hardhearted and stubborn fellow Judahites (cf. Matt. 5:4).

We see Jeremiah's strength in his willingness to stand alone against the popular opinions and opinion makers of his day. He always delivered the whole message that God had given him to proclaim, and he never stopped speaking what God told him to say. He was persecuted for the sake of righteousness (cf. Matt. 5:10). His contemporaries reviled him, persecuted him, and said all kinds of evil things against him falsely (Matt. 5:11). Nevertheless through it all Jeremiah followed God faithfully, and undoubtedly his reward in heaven will be great (Matt. 5:12).

No prophet in the Old Testament was more like our Lord Jesus Christ than Jeremiah. He faithfully represented the true King of Israel, Yahweh, when the Judahites rejected His authority and neglected His grace. He was God's representative on the earth when people were acting like there was no Sovereign in heaven. God knew him and chose him before his birth, equipped him by giving him His word, led him to practice a simple and solitary lifestyle, strengthened him to love his people, enabled him to oppose the apostasy of his day, and preserved his life until his work was done.

One of the great values of the Book of Jeremiah is that it reveals how God behaves when His people fail Him and depart from Him.

When His people fail Him and depart from Him, God judges their sin. As Isaiah emphasizes the salvation of God, Jeremiah stresses the judgment of God. God enabled Jeremiah to see what the Judahites did not see, namely that all the bad things that were happening to them were divine discipline on them for their apostasy. The people interpreted these calamities as the result of their failure to continue worshipping the Queen of Heaven and their other pagan idols (44:18). Jeremiah saw that sin leads to death. He came to appreciate the devastating effects of sin. Ever since the Fall Satan has been convincing people that they can sin with impunity. Jeremiah shows that the sin of God's people will find us out, and when it does there is a terrible price to pay.

Jeremiah also reveals how human sin causes great suffering for God. It breaks His heart when His people sin. Not only did God explain to Jeremiah how sin hurt Him, but Jeremiah reflected God's pain over sin with his own tears and terror at the prospect of the fall of Jerusalem and its attending horrors. We see God's attitude toward the people in the prophet's attitude.

Jeremiah also reveals that there is life beyond sin, there is victory over sin. In the prophet's life we see how God blessed him and preserved His faithful servant in the midst of what we might compare to the bombing of the World Trade Center in New York City. In Jeremiah's messages to Judah, Israel, and the nations we see how bright the distant future is beyond the present judgment for sin. God's plans for humankind are plans for blessing ultimately. Judgment is His immediate response to sin, but blessing is His ultimate purpose. The politicians in Jeremiah's day blamed the nation's troubles on the nations around them. Jeremiah blamed them on the internal condition of Judah herself.

We need voices and lives like Jeremiah's today calling people to recognize the fact that all ruin and loss and national decay are due to forgetting God who lifts up or breaks down according to how we relate to Him. Though Jeremiah lived 2, 600 years ago, his voice continues to challenge us today. We appear to be ministering in a context very similar to Jeremiah's. The study of his life and ministry encourages and motivates us to remain faithful. He enables us to understand what Christ-like ministry in such a context looks like.

What is the message of Jeremiah? Jeremiah teaches us that God's judgment falls when people break His covenant. There are constant references to Judah's covenant unfaithfulness to her sovereign suzerain. Judgment is inevitable unless there is repentance. But when there is repentance, God is rich in mercy. One of Jeremiah's favorite words was shub, meaning "return." God and he held out the possibility of return and release from judgment as long as possible. However, as with Pharaoh, repentance is not always possible when one resists Yahweh continually (cf. Heb. 6:4-6). It was not possible eventually for Judah.

There are at least three abiding lessons of this book.

Sin brings destruction. No policy can outmaneuver God. National rebellion is national ruin. Sin brings with it its own destruction and retribution.

Sin wounds the heart of God. He weeps over the doom of a city and its people. He does not delight in bringing devastation and ruin, and neither should His servants.

The ultimate victory is with God. He made again the vessel that He destroyed because of its flaws. The stump of David will sprout. Though the last Davidic king died in exile, God promised that another Davidic King would emerge (23:5; 30:9). There is hope of a new covenant and enabling grace that will replace the old covenant that no one could keep (31:31-34).

Constable: Jeremiah (Outline)

Outline

I. Introduction ch. 1

A. The introduction of Jeremiah 1:1-3

B. The call of Jeremiah 1:4-19

1. The promise of divine enablement 1:4-10

2. Two confirming visions 1:11-19

II. Prophecies about Judah chs. 2-45

A. Warnings of judgment on Judah and Jerusalem chs. 2-25

1. Warnings of coming punishment because of Judah's guilt chs. 2-6

2. Warnings about apostasy and its consequences chs. 7-10

3. Warnings in view of present conditions 11:1-15:9

4. Warnings in view of Judah's hardheartedness 15:10-25:38

B. Controversies concerning false prophets chs. 26-29

1. Conflict with the people ch. 26

2. Conflict with the false prophets in Jerusalem chs. 27-28

3. Conflict with the false prophets in exile ch. 29

C. The Book of Consolation chs. 30-33

1. The restoration of all Israel chs. 30-31

2. The restoration of Judah and Jerusalem chs. 32-33

D. Incidents surrounding the fall of Jerusalem chs. 34-45

1. Incidents before the fall of Jerusalem chs. 34-36

2. Incidents during the fall of Jerusalem chs. 37-39

3. Incidents after the fall of Jerusalem chs. 40-45

III. Prophecies about the nations chs. 46-51

A. The oracle against Egypt ch. 46

B. The oracle against the Philistines ch. 47

C. The oracle against Moab ch. 48

D. The oracle against Ammon 49:1-6

E. The oracle against Edom 49:7-22

F. The oracle against Damascus 49:23-27

G. The oracle against the Arab tribes 49:28-33

H. The oracle against Elam 49:34-39

I. The oracle against Babylon chs. 50-51

IV. Conclusion ch. 52.

A. The fall of Jerusalem and the capture of Zedekiah 52:1-16

B. The sacking of the temple 52:17-23

C. The numbers deported to Babylon 52:24-30

D. The release of Jehoiachin from prison 52:31-34

Constable: Jeremiah

Jeremiah

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Copyright 2003 by Thomas L. Constable

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Haydock: Jeremiah (Book Introduction)

THE PROPHECY OF JEREMIAS.

INTRODUCTION.

Jeremias was a priest, a native of Anathoth, a priestly city, in the tribe of Benjamin, and was sanctified from his mother's womb to be a prophet of God; which office he began to execute when he was yet a child in age. He was in his whole life, according to the signification of his name, great before the Lord, and a special figure of Jesus Christ, in the persecutions he underwent for discharging his duty, in his charity for his persecutors, and in the violent death he suffered at their hands; it being an ancient tradition of the Hebrews, that he was stoned to death by the remnant of the Jews who had retired into Egypt, (Challoner) at Taphnes. His style is plaintive, (Worthington) like that of Simonides, (Calmet) and not so noble as that of Isaias and Osee. (St. Jerome) --- He was the prophet of the Gentiles, as well as of the Jews, predicting many things which befell both, and particularly the liberation of the latter, the year of the world 3485, after the seventy years' captivity, dating from the year of the world 3415, (Calmet) or 3398, the 4th of Joakim. (Usher) (Chap. xxv.) (Haydock) --- He began to prophesy when he was very young, the year of the world 3375, in the 13th year of Josias, (Calmet) before that prince had brought his reformation to any great perfection. (Haydock)

Gill: Jeremiah (Book Introduction)

INTRODUCTION TO JEREMIAH

The title of the book in the Vulgate Latin version is, "the Prophecy of Jeremiah"; in the Syriac and Arabic versions, "the Prophecy of the Prophet Jeremiah". According to a tradition of the Jews ^a, this book stands the first of the Prophets, the order of which is, Jeremiah, Ezekiel, Isaiah, and the twelve. Kimchi makes mention of it in a preface to his comment on this book; and Dr. Lightfoot from hence concludes, that this is the reason why a passage in Zechariah is cited under the name of Jeremy, Mat 27:9, because he standing first in the volume of the Prophets gave name to the whole; just as the book of Psalms, being the first of the Hagiographa, they are called the Psalms from it, Luk 24:44. The name of the writer of this book, Jeremiah, signifies, "the Lord shall exalt", or "be exalted"; or, "exalting the Lord"; being composed of ירם, "he shall exalt", and יה, "Jehovah", according to Hillerus ^b. Though others ^c take it to be a composition of יה, and ירמה, "the Lord shall cast down"; as he did his enemies, and also himself, he being greatly afflicted; and which suits with the argument of his book, foretelling the casting away of the people of the Jews. His style of writing, according to the opinion of Jerom ^d, is more rustic than that of Isaiah and some other prophets, and which he attributes to his being born and brought up in a country village; and Abarbinel to his age, being a child when he began to prophesy. The duration of his prophesying was forty years and upwards. He began to prophesy in the thirteenth year of Josiah's reign; in 3375 A.M. or before the era of Christ 629, according both to Bishop Usher ^e and Mr. Whiston ^f, and the Universal History ^g; and according to Mr. Bedford ^h 627. If any credit can be given to Epiphanius ⁱ, or to the writer that bears his name, he was stoned to death by the people at Taphnas in Egypt, and was buried where Pharaoh dwelt. Abulpharagius, an Arabic writer ^k, says, that he went to Egypt, where some of the Jews took him and put him into a well, and afterwards took him out and stoned him, so that he died, and he was buried in Egypt; and was from thence removed by Alexander, in his time, to Alexandria, and buried there. And both Tertullian ^l and Jerom ^m affirm that he was stoned by the people. This prophecy contains several discourses delivered to the people of the Jews; charging them with many sins they were guilty of; exhorting them to repentance; threatening them with the destruction of their city and temple, and with captivity in Babylon; and comforting the saints, not only with a promise of deliverance from thence, but of spiritual redemption by the Messiah. And it also has in it several predictions of judgments upon other nations; and gives a particular account of the destruction of Jerusalem, and of the carrying of the Jews captive into Babylon; which he lived to see, as the fulfilment of his prophecies.

Gill: Jeremiah 6 (Chapter Introduction)

INTRODUCTION TO JEREMIAH 6

This chapter is of the same argument with the former; and contains two things in it, the destruction of Jerusalem by the Babylonians, and the causes of it, which are intermixedly handled in it; a lively description is made of the notice of the approach of the enemy by blowing of trumpets and firing of beacons, Jer 6:1, and of the siege of the city, by pitching tents around it, casting up a mount against it, and scaling its walls at noon and by night, Jer 6:2, and this destruction is illustrated by the simile of gleaning of grapes, Jer 6:9, and amplified by the universality of it, with respect to persons and things; it reaching to persons of every age, and in every state, as old men, young men, and children, husbands and wives, and to all sorts of possessions, houses and fields, Jer 6:11, a description is given of the instruments of it, the Chaldeans, Jer 6:22 and it is aggravated by the anxiety, distress, and sorrow, the Jews would be in on account of it, Jer 6:24, the causes of it are in general the great aboundings of sin and wickedness in the midst of them, illustrated by a fountain casting out its waters, Jer 6:6, in particular, their neglect and contempt of the word of the Lord, Jer 6:10, the sin of covetousness, which prevailed among all sorts of people, high and low, in civil or religious life, Jer 6:13, the unfaithfulness of the prophets to the people, declaring peace, when there was none, Jer 6:14, their impenitence and hardness, Jer 6:15, their disregard to all instructions and warnings, Jer 6:16, their rejection of the law, and the precepts of it, Jer 6:18, their hypocritical sacrifices, Jer 6:20, and the chapter is concluded with an address to the prophet, setting forth his character and office, and the end of it, Jer 6:27 and his testimony concerning the people, showing their obstinacy and stubbornness, illustrated by a simile of refining metal in a furnace without success, Jer 6:28.