Text -- Jeremiah 8:1-9 (NET)

8:1 The Lord says, “When that time comes, the bones of the kings of Judah and its leaders, the bones of the priests and prophets and of all the other people who lived in Jerusalem will be dug up from their graves. 8:2 They will be spread out and exposed to the sun, the moon and the stars. These are things they adored and served, things to which they paid allegiance, from which they sought guidance, and worshiped. The bones of these people will never be regathered and reburied. They will be like manure used to fertilize the ground. 8:3 However, I will leave some of these wicked people alive and banish them to other places. But wherever these people who survive may go, they will wish they had died rather than lived,” says the Lord who rules over all.

Willful Disregard of God Will Lead to Destruction

8:4 The Lord said to me, “Tell them, ‘The Lord says, Do people not get back up when they fall down? Do they not turn around when they go the wrong way? 8:5 Why, then, do these people of Jerusalem continually turn away from me in apostasy? They hold fast to their deception. They refuse to turn back to me. 8:6 I have listened to them very carefully, but they do not speak honestly. None of them regrets the evil he has done. None of them says, “I have done wrong!” All of them persist in their own wayward course like a horse charging recklessly into battle. 8:7 Even the stork knows when it is time to move on. The turtledove, swallow, and crane recognize the normal times for their migration. But my people pay no attention to what I, the Lord, require of them. 8:8 How can you say, “We are wise! We have the law of the Lord”? The truth is, those who teach it have used their writings to make it say what it does not really mean. 8:9 Your wise men will be put to shame. They will be dumbfounded and be brought to judgment. Since they have rejected the word of the Lord, what wisdom do they really have?

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Jer 8:1

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

Wesley: Jer 8:4

Will they never think of rising again? Not return - Will he wander for ever?

Wesley: Jer 8:5

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

Wesley: Jer 8:6

God.

Wesley: Jer 8:7

The seasons of her going and coming.

Wesley: Jer 8:7

God's vengeance, hovering over Jerusalem, and Judea.

Wesley: Jer 8:8

These things considered where is your wisdom? He speaks to the whole body of the people.

Wesley: Jer 8:8

This may have a more special eye to the priests.

Wesley: Jer 8:8

For any use they made of it; neither need it ever have been copied out by the scribe. A scribe was a teacher, one well versed in the scripture, or esteemed to be so.

JFB: Jer 8:2

Retribution in kind. The very objects which received their idolatries shall unconcernedly witness their dishonor.

JFB: Jer 8:2

Words are accumulated, as if enough could not be said fully to express the mad fervor of their idolatry to the heavenly host (2Ki 23:5).

JFB: Jer 8:2

(Jer 22:19).

JFB: Jer 8:2

(Jer 9:22; Psa 83:10).

JFB: Jer 8:3

The survivors shall be still worse off than the dead (Job 3:21-22; Rev 9:6).

JFB: Jer 8:3

"in all places of them that remain, whither I . . . that is, in all places whither I have driven them that remain [MAURER].

JFB: Jer 8:4

"Is it not a natural instinct, that if one falls, he rises again; if one turns away (that is, wanders from the way), he will return to the point from which he wandered? Why then does not Jerusalem do so?" He plays on the double sense of return; literal and metaphorical (Jer 3:12; Jer 4:1).

JFB: Jer 8:5

Rather, as the Hebrew is the same as in Jer 8:4, to which this verse refers, "turned away with a perpetual turning away."

JFB: Jer 8:5

In contrast to the "arise" ("rise again," Jer 8:4).

JFB: Jer 8:5

In contrast to, "shall he . . . not return" (Jer 8:4; Jer 5:3).

JFB: Jer 8:6

That is, not so as penitently to confess that they acted wrong. Compare what follows.

JFB: Jer 8:6

The Keri reads "course," but the Chetib, "courses." "They persevere in the courses whatever they have once entered on." Their wicked ways were diversified.

JFB: Jer 8:6

Literally, "pours himself forth," as water that has burst its embankment. The mad rapidity of the war horse is the point of comparison (Job 39:19-25).

JFB: Jer 8:7

The instinct of the migratory birds leads them with unfailing regularity to return every spring from their winter abodes in summer climes (Son 2:12); but God's people will not return to Him even when the winter of His wrath is past, and He invites them back to the spring of His favor.

JFB: Jer 8:7

Emphatical. The birds whose very element is the air, in which they are never at rest, yet show a steady sagacity, which God's people do not.

JFB: Jer 8:7

Namely, of migrating, and of returning.

JFB: Jer 8:7

This honorable title aggravates the unnatural perversity of the Jews towards their God.

JFB: Jer 8:7

(Jer 5:4-5; Isa 1:3).

JFB: Jer 8:8

(Rom 2:17). Possessing the law, on which they prided themselves, the Jews might have become the wisest of nations; but by their neglecting its precepts, the law became given "in vain," as far as they were concerned.

JFB: Jer 8:8

Copyists. "In vain" copies were multiplied. MAURER translates, "The false pen of the scribes hath converted it [the law] into a lie." See Margin, which agrees with Vulgate.

JFB: Jer 8:9

Confounded.

JFB: Jer 8:9

Literally, "the wisdom of what?" that is, "wisdom in what respect?" the Word of the Lord being the only true source of wisdom (Psa 119:98-100; Pro 1:7; Pro 9:10).

Clarke: Jer 8:1

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

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

Barbarus, heu, cineres insistet victor, et urbe

Eques sonante verberabit ungula

Quaeque carent ventis et solibus ossa Quirin

(Nefas videre) dissipabit insolens

Epod. 16:11

"Barbarians fell shall wanton with success

Scatter the city’ s flaming ruins wide

Or through her streets in vengeful triumph ride

And her great founder’ s hallowed ashes spurn

That slept uninjured in the sacred urn.

Francis

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

Clarke: Jer 8:4

Moreover thou shalt say - Dr. Blayney very properly observes, "In that part of the prophecy which follows next, the difference of speakers requires to be attended to; the transition being quick and sudden, but full of life and energy. The prophet at first, in the name of God, reproves the people’ s incorrigibility; he charges their wise ones with folly, and threatens them with grievous calamities, Jer 8:4-13. In the three next verses he seems to apostrophize his countrymen in his own person, and as one of the people that dwelt in the open towns, advising those that were in the like situation to retire with him into some of the fortified cities, and there wait the event with patience, since there was nothing but terror abroad, and the noise of the enemy, who had already begun to ravage the country, Jer 8:14-16. God speaks, Jer 8:17, and threatens to bring foes against them that should be irresistible. The prophet appears again in his own person, commiserating the daughter of his people, who is heard bewailing her forlorn case in a distant land; while the voice of God, like that of conscience, breaks in upon her complaints, and shows her that all this ruin is brought upon her by her own infidelities, Jer 8:18-20. The prophet once more resumes his discourse; he regrets that no remedy can be found to close up the wounds of his country, and pathetically weeps over the number of her slain, Jer 8:21, Jer 9:1.

Clarke: Jer 8:4

Shall they fall, and not arise? shall he turn away, and not return? - That is, It is as possible for sinners to return from their sin to God, for his grace is ever at hand to assist, as it is for God, who is pouring out his judgments, to return to them on their return to him. But these held fast deceit, and refused to return; they would not be undeceived.

Clarke: Jer 8:6

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

Clarke: Jer 8:7

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

Clarke: Jer 8:8

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

Calvin: Jer 8:1

I Have said that Jeremiah repeats in the first verse what he had before said, — that the Jews would be deprived of their graves, in order that there might be on the dead a mark of God’s vengeance; as though he had said, that after having been destroyed by the hand of enemies, they would have their punishment extended farther by having their dead bodies exposed to the wild beasts and birds. The faithful, as I have said, suffer no loss, when burial is denied them; but yet they do not disregard burial, inasmuch as it is a badge of the resurrection. Though God suffers them to be involved in this disgrace with the reprobate, yet this does not hinder but that God should execute his vengeance on the wicked by such a temporal punishment as turns to a blessing to the faithful. It is therefore no unmeaning denunciation, when the Prophet says that the time was at hand, when their bones would be taken out of their graves.

He mentions the bones of kings, and of priests, and of prophets, and of the whole people The kings thought that as soon as they were hid in their graves, their dead bodies would be deemed sacred: the same notion prevailed as to rulers, priests, and prophets: but he says that no grave would be untouched or free from the outrage of enemies; and thus he shews, that the city would be rooted up from its foundations. Were the city to remain safe, the graves would be spared. Hence this punishment could not have been inflicted, without the very foundations of the city being dug up by the enemies. In short, he points out here a dreadful and final overthrow; and at the same time he shews the reason why God would manifest such severity towards the Jews.

Calvin: Jer 8:2

It was, because they served the sun, and the moon, and the stars It was God’s just vengeance, that their bones should be taken from their graves, in order that the sun and moon and all the stars might be witnesses of his judgment. By these words Jeremiah indirectly reprobates the senselessness of the people for thinking that they performed an acceptable service to the sun and moon. He therefore says, that all the stars and the planets would become as it were spectators of the vengeance which God would execute; as though he had said, that the whole celestial host would approve of that punishment; for nothing is more detestable to creatures, than when the glory of their Maker is ascribed to them. It is indeed true that the sun, moon, and stars are without sense or reason; but the Prophet here attributes reason to them, in order that he might shake off from the Jews that stupidity in which they hardened themselves, while they thought that they were rendering to the sun an acceptable service. At the same time he alludes, as it appears also from other places, to the punishment inflicted on adulterers: for when a harlot is drawn out and led forth in contempt and disgrace in the presence of her adulterers, it is deemed a most just punishment. And thus as the Jews had as it were committed adultery with the sun and the moon and the stars, so the Prophet says here, that their disgrace and baseness would be made manifest in the sight of the sun, and the moon, and the stars.

He says, which they have loved He no doubt alludes to the blind ardor by which idolaters were possessed, when they zealously pursued their illicit devotions; for it was a species of an unbridled and mad passion, as it appears from other places; for no fornicator burns with a more impetuous lust after a woman, than idolaters do, when Satan dazzles their eyes and fascinates their hearts. Of this impure love then does the Prophet now speak; and at the same time, he indirectly condemns the Jews for having alienated themselves without a cause from God, who was their legitimate husband. There is indeed nothing less tolerable than for men thus perfidiously to forsake God, when he has invited them to himself, and contracted as it were with them a holy and an inviolable marriage.

He afterwards adds, whom they have served This was still more base; they devoted themselves to the work of serving the sun, the moon, and the stars. He mentions in the third place, that they walked after them. God had shewn them the right way, and had commanded them to follow him: but they forsook God, says the Prophet, and followed the stars of heaven. He states in the fourth place, that they sought them. By this he refers to their perverseness. Some render the word “consulted,” of which I do not approve, for it is strained and far-fetched. ²¹⁵ The Prophet, I doubt not, denotes here the persevering attention of the Jews to the objects of their worship; for they followed their idols not by a sudden and momentary impulse, but they resolutely devoted themselves to them and became as it were fixed in their wicked purpose. And he says in the last place, that they prostrated themselves before them. This was the way in which they served them. It is an evidence of reverence when men prostrate themselves before their idols; and thus they serve them, for it is an act of worship. The Prophet might indeed have sufficiently expressed in one sentence the impiety of the people; but he joins together several sentences for the sake of amplification, in order that he might render more evident the ingratitude of the people in seeking for themselves unknown gods, and in setting up false and fictitious modes of worship, rather than to render obedience to the only true God and to acquiesce in his law, which is a certain rule, and never leads any astray. ²¹⁶

He afterwards adds, They shall not be gathered, nor be buried; for dung shall they be on the face or surface of the land He confirms what he had said of the punishment before mentioned, — that they had acted disdainfully towards God, and had prostrated themselves before their idols, so after death they would be made base and detestable, so that the mind would revolt at such a hateful sight. This is the meaning. It follows —

Calvin: Jer 8:3

He intimates in this verse, that all survivors would be doubly miserable, as it would be better for them to die at once than to pine away in unceasing evils: for they who give another meaning to the words, seem not to understand the design of the Prophet. The import then of the passage is, — that however dreadful God’s judgment would be, when slaughters everywhere prevailed, and dead bodies were drawn out which had been previously buried, yet all this would be a slight punishment in comparison with what God would inflict on the rest, such as remained alive: and he also intimates that their life would be more miserable than death itself, yea, than ten deaths.

That those then who would escape death might not think that they gained any advantage, the Prophet says, Chosen shall be death before life by all the residue We hence learn how grievous was to be God’s vengeance; for nothing would be better or more desirable than to undergo death at once, as life would be nothing else but a continued languor and torment. Expected then will be death in all places in which there shall be survivors, where I shall drive them He mentions a reason for this twofold misery, — they would not be allowed to live in their own country, but would become aliens, — and they would find in their exile God’s hand against them, and as it were following them everywhere. ²¹⁷

Calvin: Jer 8:4

Though God had reminded his Prophet of the event, yet he still invites the Jews to repentance; not that there was any hope of restoring them to a right mind, (for he had said that they were wholly irreclaimable,) but that their perverseness might be less excusable; and it was also his object to afford some relief to the small number of the godly who still remained; for they had not all fallen away into impiety, though the great body of the people had become corrupt. God then, partly to aggravate the sin of the ungodly, and partly to provide for his faithful people, exhorts those to repentance, who were yet wholly intractable. And here we ought to consider that God’s goodness, when abused, brings a much heavier judgment. God does here in a manner contend with the wickedness of his people, by setting before them the hope of pardon, if they repented.

Thou shalt then say to them; that is, “Though I have already testified to thee that thy labor would be in vain, yet thou shalt not give over thy work.” Shall they who have fallen rise again? This sentence is variously explained; the greater part of interpreters confine it to the Jews only, “Shall the Jews who have fallen rise again?” As to the second clause, some give this explanation, “If Israel returns, will not God also return?” that is, from his wrath, or, “Will he not be propitious?” Or, “If Israel turns away, will not God also turn away?” Others understand both parts of the sentence of the people, “If the people have once turned away, will they not yet return to God?” For the verb שוב , shub, has contrary meanings; it means, to fall away, to rebel, to go back; and it means also to return. But after having maturely considered the words and the design of the Prophet, I think it to be a general statement, as though he had said, “When any one falls, he immediately thinks of recovering his fall; when any one deviates from the right course, being warned of his going astray, he immediately looks for the road. This is what is usually done, what then means this so great a stupidity, that the people of Jerusalem do not repent, when yet they ought to have long ago acknowledged their fall and their wanderings?”

Calvin: Jer 8:5

Whoever will impartially consider the discourse of the Prophet must see that this is the real meaning; for, in the second of these verses, he says, Why is this people of Jerusalem, etc. ; he now first speaks, as it clearly appears, of the people. It then follows that the former verse ought not to be applied to the people; but it contains only a general statement. In short, Jeremiah condemns here the madness of the people, because they followed not the example of those who have either fallen or deviated from the way by mistake. For it is what is naturally implanted in all, that they do not willingly perish in their misfortunes. He then who falls immediately strives to rise again; and he who leaves the right way, tries if possible to return to it again. This then is what the most foolish will do; why then, says Jeremiah, do not this people imitate such an example? He therefore shews by this comparison, that their conduct was monstrous; for they obstinately adhered to their vices, and never thought that there was a hope of reconciliation if they from the heart returned unto God. And he emphatically mentions Jerusalem; for had such obstinacy prevailed among the Chaldeans or the Egyptians, it would indeed have been inexcusable; but not so strange as among a people to whom the law had been given, and to whom God had plainly revealed the way of salvation. When, therefore, this people so hardened themselves as to reject all warnings, was it not monstrous? ²¹⁸

Then he says, that they were rebellious with a pertinacious rebellion; that is, that they forsook God not only through levity or want of thought, or some sudden impulse, but so pertinaciously, that the prophets spent their labor in vain in teaching and exhorting them. Hence he calls it a strong rebellion, though the word may be taken here as in other places in the sense of perpetual And he assigns the cause, because they laid hold on deception, that is, they adhered fast to deception. But the Prophet means by deception, not that by which a neighbor is deceived or circumvented, but hypocrisy, by which men so blind themselves, that they are unwilling either to attend to God’s word, or to open their eyes to see the light. When, therefore, men through willful obstinacy bury themselves in darkness, they may be said to lay fast hold on deception ²¹⁹

David says, in Psa 32:2, that the man is blessed in whose spirit there is no guile: he entertains no guile, as we commonly do. Now, to entertain guile is to possess a deceitful heart. He had before said that they are blessed whose sins are forgiven and to whom iniquity is not imputed: he adds by way of explanation, provided there be no guile in the spirit; and why? Because wicked men seem to themselves to be blessed, for they perceive not their own misery, because they are enveloped in their own coverings: and this is the guile of which David speaks. According to the same meaning, our Prophet says, that those laid fast hold on deception, who were so involved in darkness or so blinded by their lusts, as to seek to deceive God; but they deceive themselves. This then is the cause why those whom God corrects and chastises feel no penitence; for they are willfully blind, they close their eyes and deafen their ears, and seek to be deceived by the devil; they attend not to the holy warnings given them for their salvation. If then, we wish to be healed of our vices, let us ever begin in this way, — let us carefully examine our thoughts and our motives, and not please ourselves nor deceive ourselves by empty flatteries, but strive to shake off whatever is reprehensible and vicious. The very beginning of true repentance is to renounce all deceptions and fallacies and to seek the light, which can alone discover to us our evils. It afterwards follows —

Calvin: Jer 8:6

These words may be considered as spoken by God himself, — that he from heaven examined the state of the people; but it is more suitable to regard them as spoken by the Prophet; for he was placed, as it were, in a watch — tower in order to observe how the people acted towards God. He now testifies, that having seen their pursuits and their doings, he saw nothing that was right. The people ought to have been more touched by these words. We indeed know how ready we are naturally to lay hold on any pretences, when we wish to continue quiet in our dregs. So the greater part are wont to object and say, “O, indeed, thou reprovest me, but inconsiderately; for thou knowest not what is in my heart.” Hence the Prophet says, that he had carefully examined what sort of people they were, and that he spoke of what was well known to him, and fully seen by him, —

I have heard, he says, and attended; but they speak not rightly He means, that so far were the Jews from repenting truly and sincerely, that they did not even with their mouths profess to do so. It is less to confess sins than really to amend; but the Prophet says, that they did not even say what was right. It hence follows, that they were very far from having any serious thoughts of repentance, since they were so wanton with their tongues, or at least afforded no evidence of sorrow.

He then adds, that there was no one who repented, saying, etc. This clause is explanatory, for Jeremiah proves here more clearly that they did not speak rightly, for they did not say, What have I done? But he says first, that there was no one who repented of his wickedness He afterwards shews, that what is first necessary for repentance is, that the sinner should call himself to an account; for as long as we rest secure in our sins, it is impossible for us to repent, It is hence necessary that every one should examine himself, so as to call himself to an account, and in a manner to summon himself before God’s tribunal. We then see that men can never be brought to repentance, except they set their own evils before their eyes, so as to feel ashamed, and to ask themselves, as it were in great fear, What have we done? for this question is an evidence of terror. Many, we know, formally own their sins; but this is useless, for afterwards such an acknowledgement vanishes without producing any benefit. Then real repentance necessarily requires that the sinner should not only be displeased with himself, should not only be ashamed, but that he should also be filled with terror at his own sins; for this is what is meant by the inquiry, What have I done? for it implies astonishment.

We now perceive the meaning of the Prophet’s words: he says, that he did not inconsiderately reprove the people, but that he found such perversity in them that no one spoke rightly, that no one repented, because they did not consider what they were, nor examined their own lives, but slept securely in their sins.

He pursues the same subject when he says, that all turned to their own courses, that is, to their own lusts. But by the word “courses” the Prophet means impetuous movements; as though he had said, that the Jews were so precipitant in following their lusts, that they in a manner ran headlong after them; and he compares them to horses rushing into battle. We know with what impetuosity horses advance when they hasten to battle; for they seem to fly, to cut the air, and to dig the ground with their hoofs. Thus the comparison is exceedingly suitable, when the Prophet says that the Jews were so impetuous in pursuing their lusts, that they rushed on, not less precipitantly than war — horses when advancing to battle. It now follows —

Calvin: Jer 8:7

Here again Jeremiah condemns the shameful insensibility of the people, — that they had less wisdom than birds, not endued with reason and understanding. He then says, that the Jews were more foolish than cranes, swallows, and storks. He no doubt deeply wounded the feelings of the people by so severe a reproof; but it was necessary thus sharply to reprehend the despisers of God; for it appears evident by these words, that they were become exceedingly hardened in their vices. No wonder, then, that the Prophet declares that they were more silly than cranes and swallows. Isaiah also exposes the same sort of madness, when he says that the ox knew his own master, and the ass his master’s crib, but that God was not known by his people. (Isa 1:3.) Now Isaiah made the Jews worse than oxen and asses, because these brute animals possess something like memory, so that they keep to their own manger and crib. So now Jeremiah, speaking of storks, etc., says, —

Behold, the stork knows the time in which it ought to migrate from one country to another; and the same is observed by swallows and cranes ²²⁰ For at stated times they seek a warmer climate; that is, they leave a cold country, that they may escape the severity of winter; and they afterwards know the time in which they are to return. As, then, the birds of the air observe their seasons, how is it that my people do not consider the judgment of God? By mentioning the heavens, he no doubt alludes to the constant flying of birds, the birds having hardly any rest, for they continually rove through the air. Since, then, there is so much wisdom in birds, which yet the air wafts here and there, how comes it, that a people, who dwell quietly at home, who can leisurely meditate on God’s law — how comes it that this people understand nothing? We hence see that there is an import in the word heavens which has not been noticed. Readers may yet have their doubts; for it is nothing strange that birds in the heavens should have a clearer view, as they come nearer the sun and the element of fire: but different seems to have been the Prophet’s object; which was to shew, that though birds labor as it were continually, they yet contrive to know the suitable time for going and returning. Hence, then, is exaggerated more fully the insensibility of that people, who, while sitting leisurely at home, did not consider what God did set before them.

The particle גם , gam, even, is emphatical; Even the stork, he says. What means this, that birds, though not possessed of understanding, do yet know their time? But my people, etc. By saying “my people, “the Prophet no doubt intended more clearly to set forth their wickedness. For, as I have before said, such blindness in heathens would not have been so strange; but as they were the holy and peculiar people of God, it was far more shameful and monstrous that they knew not his judgment.

Christ uses other words in condemning the Pharisees for not attending to the time of their visitation; for he says, “Ye are wont to conclude what will be the state of the heavens in the morning; for if the sky be red in the evening, ye say, It will be fine to — morrow; and ye know the signs of future and approaching rain: ye possess, he says, judgment sufficiently acute in external things, which conduce to the benefit of the present life; yet ye know not the time of your visitation, and still ye seek signs: but were ye attentive, God would shew to you in a way clear enough, and as it were by the finger, that the time of deliverance which ye pretend to expect is now nigh at hand.” But the Prophet reproves the Jews in a severer strain, when he says that there was more fatuity and madness in them than in birds. They know not, he says, the judgment of Jehovah, though it had been shewn to them many times, and for a long season.

But some one might have objected and said, “No wonder if we perceive not God’s judgment, for his judgments are a great deep; and since these exceed what we can comprehend, there is no reason to find fault with us.” But the Prophet speaks not here of hidden judgments, which elude the comprehension of men, but of punishments, of which they had been so often warned. Since, then, they were so blind as not to see what was clear and evident, the Prophet justly says that they were more foolish than cranes, and the other birds which he mentions. It follows —

Calvin: Jer 8:8

Interpreters think that the Prophet here directs his words to the priests, and the false prophets, and the other chiefs of the people, because they proudly arrogated to themselves the knowledge of the law: but what is said may be no less extended to the whole people; for, as we shall presently see, all of them, from the least to the greatest, no doubt boasted that they were sufficiently wise. I hence think that the Prophet here inveighs against the whole body of the people; for all, almost without exception, rejected his teaching, as we see also to be done at the present day; for who is there that can bear to be admonished and reproved? All say that they are wise enough: “Oh! do you think that I am a child?” or, as it is commonly said, “Do you think that I am a goose? I know how I am to live, and I am not without reason.” Thus the rudest and the most ignorant set up their own wisdom and sharpness of wit against God and his prophets. Such audacity and ferociousness prevailed no doubt in the time of Jeremiah. For when he sharply reproved them, they were ready with their answer, — “Oh! thou treatest us as though we were barbarians, as though God’s law was unknown to us, as though we had not been taught from our childhood how we are to live: does not God dwell in the midst of us?” Since, then, the Jews did set up as it were this shield against the doctrine of the Prophet, he attacks them here with great vehemence, —

How say ye, We are wise? He afterwards describes the kind of wisdom which they claimed, The law of God is with us: and doubtless, to attend to God’s law is the way of becoming really wise. Had they justly boasted that they had the law, the Prophet would not have brought against them the charge, that they were doubly foolish. But as they falsely made this pretense, he says to them, How? and here he asks a question as to what was very strange, “How are you so foolish, “he says, “that ye think yourselves wise, as though the law of God were with you? Surely, if so, in vain has the law been written; for ye shew by your whole life that you have never known anything of what God by the law commands and sets before us, and what the design of it is.”

Thus Jeremiah shows by their life that there was no ground for their foolish boasting; for they gave no evidence of their wisdom. It is indeed necessary for those who seek to be God’s disciples to bring forth some fruit: but as there was among them so much impiety, so much contempt of God, and as, in short, their whole life proclaimed them to be wholly insane, he says, In vain has he prepared his pen, even the writer of the law; and in vain have been the scribes, that is, the teachers; for by scribes, in the second place, he understands teachers. ²²¹

I explain this passage somewhat different from other interpreters; for there seems to be implied a kind of irony, as we commonly say, Il faut bruler tous les livres. Hence Jeremiah derides their folly, in saying that they knew how they were to live, because the teaching of the law prevailed among them. “If it be so, “he says, “what is God’s law? Doubtless, nothing, as the whole of its teaching must in this way be deemed as nothing.” We now then see that the Jews are here reproved as false, for they claimed the law, as though it were a shadow without a body, and possessed not a particle of right knowledge. He afterwards adds —

Calvin: Jer 8:9

He says now that the wise were ashamed, and astonished, and ensnared By which words he means, that the Jews gained nothing by their craftiness, while they arrogated to themselves wisdom, and under this pretense rejected all admonitions, and sought to be spared.

“This wisdom, “he says, “avails you nothing, for God, as it is said in another place, will take you unawares.” (Isa 29:14; 1Co 1:19.)

Ashamed, then, he says, are they; not that they were then ashamed; for be said before, in Jer 6:15, and will state the same presently, that they were so hardened that they could not be made ashamed, nor be made to blush: ²²² but he here denounces a punishment, which was soon to overtake them; as though he had said, “Ye have now an iron front, and think that ye can elude God and his servants with impunity; but God will take you unawares, and will so shake off the masks under which you hide yourselves, that your disgrace shall be made manifest to all.” This is the meaning.

For the same purpose he says, “Ye are now secure, but God will shortly fill you with such terror, that he will make you greatly astonished ” He intimates, then, that nothing would benefit them while they took delight in their vices, and increasingly hardened themselves; for God would deprive them of their craftiness, and cast them down with terror, however secure and perverse they were now.

By the third word he sets forth the manner in which they would be treated: God would have his snares by which he would take them. He alludes to the subterfuges in which those hypocrites trust, who proudly oppose God, while they think that by their arts they can escape in this or that way, and often devise some new schemes by which they may deceive God. Hence the Prophet, alluding to their perverse cunning, says, that God would be as it were a fowler, who would ensnare them, and hold them captive.

He afterwards assigns the reason, Because they had repudiated, or despised or rejected, ²²³ (for the verb means all these things,) the word of Jehovah And he uses a demonstrative particle, Behold, that they might not, as usual, make any evasions: “The thing, “he says, “is sufficiently known, and even children can be judges of your impiety, that you have rejected the word of Jehovah.” He draws hence this inference, What does wisdom avail them? or, What is their wisdom? Either of these meanings may be admitted, They were wise to no purpose, while they provoked God by their impious contempt. “I hate the wise who is not wise for himself, “is an old proverb. As then the Jews ill consulted their own benefit, by rejecting the word of God, in which their safety was involved, the Prophet justly alleges, that their wisdom availed them nothing. Others read, “What is their wisdom, “when there is no fear of God? And doubtless it ever remains a truth, that the fear of God is the beginning and the chief part of wisdom. (Pro 1:7; Pro 9:10; Psa 111:10.) Since then they had basely despised God’s word, rightly does the Prophet ask, “What is their wisdom?” But there is a third meaning which is suitable, even this, And wisdom, what to them? So it is literally, — What is wisdom to them? He still speaks to them ironically, as though he said, “They are indeed wise, but in their own esteem; they have therefore no need of being taught: What then is wisdom to them!” The meaning is, that they were so swollen with pride that they received no instruction. How so? They refused wisdom through the false conceit with which they were inflated. Let, however, every one choose for himself; my object is to shew what I mostly approve. There will be no lecture to — morrow, as a consistory is to be held.

Defender: Jer 8:7

All animals behave in the manner for which they were created, but men and women, made in God's image, have perverted His ways."

TSK: Jer 8:1

Jer 7:32-34; 1Ki 13:2; 2Ki 23:16, 2Ki 23:20; 2Ch 34:4, 2Ch 34:5; Eze 6:5, Eze 37:1; Amo 2:1

TSK: Jer 8:2

and all : Jer 19:13, Jer 44:17-19; Deu 4:19, Deu 17:3; 2Ki 17:16, 2Ki 21:3, 2Ki 21:5, 2Ki 23:5; 2Ch 33:3-5; Eze 8:16; Zep 1:5; Act 7:42

they shall be : Jer 9:22, Jer 16:4, Jer 22:19, Jer 36:30; 2Ki 9:36, 2Ki 9:37; Psa 83:10; Ecc 6:3; Zep 1:17

TSK: Jer 8:3

death : Jer 20:14-18; 1Ki 19:4; Job 3:20-22, Job 7:15, Job 7:16; Jon 4:3; Rev 6:16, Rev 9:6

in all : Jer 23:3, Jer 23:8, Jer 29:14, Jer 29:28, Jer 32:36, Jer 32:37, Jer 40:12; Deu 30:1, Deu 30:4; Dan 9:7

TSK: Jer 8:4

Moreover : Blayney justly observes, that the change of speakers here requires to be carefully attended to. The prophet first, in the name of God, reproves the people, and threatens them with grievous calamities, Jer 8:4-13. Then, apostrophising his countrymen, he advises them to retire with him to some fortified city, Jer 8:14-16. God then threatens to bring foes against them, that are irresistible, Jer 8:17. The prophet next commiserates the daughter of his people, who is heard bewailing her forlorn case; whilst the voice of God breaks in upon her complaints, and shows that all this ruin is brought upon her by her infidelities, Jer 8:18-20. The prophet regrets that her wounds had not been healed, and laments over her slain, Jer 8:21; Jer 9:1.

Shall they : Pro 24:16; Hos 14:1; Amo 5:2; Mic 7:8

turn : Jer 3:1, Jer 3:22, Jer 4:1, Jer 23:14, Jer 36:3; 1Ki 8:38; Isa 44:22, Isa 55:7; Eze 18:23; Hos 6:1, Hos 7:10

TSK: Jer 8:5

slidden : Jer 2:32, Jer 3:11-14, Jer 7:24-26; Hos 4:16, Hos 11:7

they hold : Jer 9:6; Pro 4:13; Isa 30:10, Isa 44:20; 1Th 5:21; 2Th 2:9-12; Rev 2:25

they refuse : Jer 5:3; Isa 1:20; Zec 7:11; Joh 5:40; Heb 12:25

TSK: Jer 8:6

hearkened : Job 33:27, Job 33:28; Psa 14:2; Isa 30:18; Mal 3:16; 2Pe 3:9

no : Jer 5:1; Isa 59:16; Eze 22:30; Mic 7:2

saying : Job 10:2; Eze 18:28; Hag 1:5, Hag 1:7; Luk 15:17-19

as : Jer 2:24, Jer 2:25; Job 39:19-25

TSK: Jer 8:7

stork : Pro 6:6-8; Isa 1:3

turtle : Son 2:12

people : Jer 5:4; Isa 1:3, Isa 5:12

know : Jer 5:4, Jer 5:5

TSK: Jer 8:8

We : Job 5:12, Job 5:13, Job 11:12, Job 12:20; Joh 9:41; Rom 1:22, Rom 2:17-29; 1Co 3:18-20

the law : Psa 147:19; Hos 8:12

Lo : Mat 15:6

in vain : etc. or, the false pen of the scribes worketh for falsehood, Pro 17:6; Isa 10:1, Isa 10:2

TSK: Jer 8:9

The wise men are : or, Have they been, etc. Jer 6:15, Jer 49:7; Job 5:12; Isa 19:11; Eze 7:26; 1Co 1:26-29

lo : Deu 4:6; Psa 19:7, Psa 119:98-100; Isa 8:20; 1Co 1:18-29; 2Ti 3:15

what wisdom : Heb. the wisdom of what thing, etc

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Jer 8:1

Not the living only but the dead shall be exposed to the ruthless violence of the enemy, who will ransack the graves of the wealthier classes.

Barnes: Jer 8:2

Loved ... served ... walked ... sought ... worshipped - There is great force in the piled-up verbs by which their worship of the heavenly bodies is described. The prophet beginning with the heart’ s "love"describes that worship) in the various stages of its development, and then contrasts its fulness with the miserable reward which ensues.

Barnes: Jer 8:3

This evil family - The whole Jewish race.

Which remain - The words are omitted by the Septuagint and Syriac versions.

Barnes: Jer 8:4

The prophet here resumes from Jer 7:28 the main subject of his prophecy. He again invites the Jews to repentance.

Shall they fall? - The argument is that when men fall, they do not lie upon the ground, but endeavor to get up again: and when a man loses his way, he does not persist in going on, but turns round, and retraces his steps. Israel then will be only following the dictates of comnon sense in desisting from that which she now knows to be her ruin.

Barnes: Jer 8:5

When men act as in Jer 8:4, why is God’ s own people alone an exception?

Slidden back ... backsliding - The same words as "turn"and "return"in Jer 8:4. They should be rendered, "Why doth this people of Jerusalem turn away with a perpetual turning?"

Deceit - i. e., idolatry; because men worship in it that which is false, and it is false to the worshippers.

Refuse - From a feeling of dislike.

Barnes: Jer 8:6

I hearkened and heard - God, before passing sentence, carefully listens to the words of the people. Compare Gen 11:5, where the divine judgment is preceded by the Almighty going down to see the tower.

Not aright - Or, "not-right;"which in the Hebrew idiom means that which is utterly wrong.

No man repented - The original phrase is very striking: No "man had pity upon his own wickedness."If men understood the true nature of sin, the sinner would repent out of very pity upon himself.

As the horse rusheth - literally, "overfloweth."It is a double metaphor; first, the persistence of the people in sin is compared to the fury which at the sound of the trumpet seizes upon the war-horse; and then its rush into the battle is likened to the overflowing of a torrent, which nothing can stop in its destructive course.

Barnes: Jer 8:7

Jeremiah appeals to the obedience which migratory birds render to the law of their natures. The "stork"arrives in Palestine about March 21, and after a six weeks’ halt departs for the north of Europe. It takes its flight by day, at a vast height in the air ("in the heaven"). The appearance of the "turtle-dove"is one of the pleasant signs of the approach of spring.

The crane and the swallow - Rather, "the swift and the crane."

Barnes: Jer 8:8

The law of the Lord - The "Torah,"or written law, the possession of which made the priests and prophets so boastfully exclaim, "We are wise."

Lo, certainly ... - Rather, Verily, lo! the lying pen "of the scribes"hath made it - the Law - into a lie. The mention of "scribes"in this place is a crucial point in the argument whether or not the Pentateuch or Torah is the old law-book of the Jews, or a fabrication which gradually grew up, but was not received as authoritative until after the return from the captivity. It is not until the time of Josiah 2Ch 34:13 that "scribes"are mentioned except as political officers; here, however, they are students of the Torah. The Torah must have existed in writing before there could have been an order of men whose special business it was to study it; and therefore to explain this verse by saying that perhaps the scribes were writers of false prophecies written in imitation of the true, is to lose the whole gist of the passage. What the scribes turned into a lie was that Law of which they had just boasted that they were the possessors. Moreover, the scribes undeniably became possessed of preponderating influence during the exile: and on the return from Babylon were powerful enough to prevent the restoration of the kingly office. That there should be along with the priests and Levites men who devoted themselves to the study of the written Law, and who in the time of Josiah had acquired such influence as to be recognized as a distinct class - is just what we should expect from the rapid progress of learning, which began with Elisha’ s active management of the schools of the prophets, and culminated in the days of Hezekiah. Jeremiah’ s whole argument depends upon the fact that there were in his days men who claimed to be "wise"or "learned"men because of their study of the Pentateuch, and is entirely inconsistent with the assumptions that Jeremiah wrote the book of Deuteronomy, and that Ezra wrote parts of Exodus and the whole of Leviticus.

Barnes: Jer 8:9

They have rejected the word of the Lord - It became in the hands of the Soferim or scribes a mere code of ceremonial observance. Compare Mar 7:13.

Poole: Jer 8:1

They shall bring out the bones of the nobles and princes as Manasseh and others, possibly led to it out of greediness, supposing to find great treasure in their sepulchres; of the

priests and prophets principally the false ones, as a just judgment of God against them for deceiving the people; of the

inhabitants of Jerusalem out of their spite and fury kindled against them, as soldiers, or in contempt and ignominy: and this notes the utter desolation of the city, not only razing the walls, but turning up the very sepulchres, which were accounted sacred, and not to be violated.

Poole: Jer 8:2

They shall spread them before the sun not gather them together into charnel-houses, as we usually do out of humanity, but scatter them about as it were to be turned into dust and dung.

And the moon, and all the host of heaven viz. all the rest of the stars, to show that they should not lie out in the day time only, but night also, before the moon and stars, Jer 36:30 . Their carcasses shall be cast to their idols, Lev 26:30 2Ki 23:14,20 ; a kind of lex talionis , that as they had served and worshipped these creatures, God doth, as it were, appoint them as spectators and witnesses of his vengeance, and what contempt he pours upon them, their carcasses being brought before their idols, which will be so shameful, as if one should draw forth the adulteress with the adulterer into open view, and expose them together; and it also insinuates the inability that is in these dumb idols to help them in their misery.

Whom they have loved: this and the following term serve to express the greatness and variety of their affection and zeal in their worshipping of them, Deu 4:19 2Ki 23:5 Jer 7:18 : he multiplies words, as it were implying that there can hardly be words enough to express their folly and madness, the Gentiles worshipping these creatures, not only for their beauty and lustre, but, according to their ancient philosophy, apprehending them to have been living creatures, and that all events were ordered by them.

They shall be for dung upon the face of the earth on the superficies of it; there shall be no care taken of them, but they shall lie in the open country in the air, till they rot into dung, or dry into dust, as in the beginning of the verse; see Psa 83:10 Jer 9:22 ; they shall be ignominious even after death.

Poole: Jer 8:3

And death shall be chosen rather than life a description of the unexpressibleness of their misery, that notwithstanding all the barbarism of the Babylonians exercised both upon the bring and the dead, yet a small matter in comparison of what the living would feel, of the greatness of which misery there was a double cause; not only their being led into captivity, but God’ s displeasure following them, even in their banishment, being sorely oppressed; one of those threatenings Lev 26:36,39 : see Job 3:20,21 Re 9:6 . Which remain in all the places whither I have driven them; some dispersed among the mountains and hiding-places of Judea, others in the desert of Moab and Idumea, whither they fled for fear of the Chaldeans, and all other places where God would scatter them; an hypallage.

The Lord of hosts he that hath all the creatures as an army at his command, can do this against those with whom he is displeased.

Poole: Jer 8:4

Moreover thou shalt say unto them though possibly it be all in vain, yet thou shalt keep in thy work.

Shall they fall, and not arise? an interrogation that hath the force of a negative, i.e. surely none. Or, Will men, is there no hope? And are they upon this ground desperate? Or rather, Will men fall, and not arise? Are they such fools, that having fallen by their sins, and been foretold all that is coming, that they will not accept of a remedy? Jer 7:27 Hos 14:1 .

Shall he turn away, and not return? a metaphor taken from one that is out of his way; can any imagine that if one tell him of it, and direct him aright, that he will not hearken to him, and turn back? It is even against nature itself for a man not to seek his own good.

Poole: Jer 8:5

By a perpetual backsliding: either a universal backsliding; or rather, obstinately resolved to hold on, though they see they are out of the way; not out of levity or inconsiderateness. The Hebrew word signifies strength , the same used Psa 13:1 , and translated for ever , implying a strong, stiff, stout refusal. See Isa 57:17 Jer 5:3 . Deceit : either their injustice and cozenages in circumventing one another, which was so frequent among them, Jer 9:4-6 Mic 7:3,4 ; or their hypocrisy, whereby they thought to deceive God, but they did indeed deceive themselves; the great impediment of their repentance, Isa 44:20 ; or rather, their sticking close to their false prophets, who did deceive them, thence encouraging themselves in their wickedness, and pleasing themselves that their miseries should not come upon them. See Poole "Isa 30:10" ; See Poole "Jer v. 31" ; See Poole "Jer 14:13" , &c.

Poole: Jer 8:6

And heard i.e. that I might hear; the words rather of God than of the prophet, which the continuance of the speech seems to show in the next verse, in the close whereof it is plain that God speaks, expressing himself after the manner of men, who are wont to listen diligently after the things they are very desirous of. See 1Ki 20:33 Mal 3:16 .

Not aright or, not so , as the LXX., and the word is thus used, Exo 10:11 Psa 1:4 ; not so as I would have had them; so far from repentance, that I do not perceive a word from them tending that way.

What have I done? I see no tendency to repentance, I see none of them so much as calling themselves to an account, not recoiling upon themselves, where repentance usually begins, 2Ch 6:37 , as men use upon an inconsiderate act to smite upon their breast, or thigh, and say, What have I done? as 2Sa 3:24 .

Every one turned to his course to their accustomed way, committing all wickedness without restraint. See on Isa 59:7 . The fury and unbridledness of their lusts, being spurred on by their wills, it described in the next expression, showing how, like a headstrong horse, he runs away with his rider; or compared to the delight that a horse seems to take in running violently and headstrongly into the battle, as it is described, Job 39:21 , &c.; and this word rushing , signifying properly an inundation of waters, helps to show their uncontrollableness in another metaphor: see this verified of them Jer 2:23,24 . It is said every one by an hyperbole, at, Psa 14:3 , and frequently elsewhere.

Poole: Jer 8:7

In the heaven i.e. in the air, which is often called heaven, where the birds fly, Psa 8:8 ; compare Jer 7:33 , who possibly observe the fit time by the temperature of the air.

Knoweth her appointed times i.e. observeth the several seasons of her going and coming by some natural instinct, and this is said of the stork: what kind of fowl is here meant is disputable: see English Annotations and Latin Synopsis.

Observe the time of their coming the same thing diversified in these several fowls, that know also their seasons.

But my people know not: this notes the great stupidity of his people, seeming not to have as much sense in them as the birds in the air, not knowing their summer of prosperity , to make a good use of God’ s favours, nor the winter of adversity, either to prevent or remove that wrath of God that hangs over their heads, Isa 5:12 Luk 19:42,44 ; they know not their time for repentance, and making their peace with God, compared also, on the same account, to the beasts of the field, Isa 1:3 ; and thus Christ upbraids the Pharisees, Mat 16:2,3 .

The judgment of the Lord either God’ s vengeance in general, or particularly hovering over Jerusalem and Judea; or rather, the manner of God’ s dispensations with them. So the word is used 1Sa 2:13 8:11 .

Poole: Jer 8:8

How do ye say, We are wise? q. d. These things considered, where is your wisdom, when you see the very fowls of the air are not so stupid as you are? he speaks either to princes and priests, or to the whole body of the people.

The law of the Lord is with us: this may be understood either more general of all, or may have a more special eye to the priests, with whom it was intrusted, Deu 33:10 Mal 2:7 . They were wont to boast much of the law, as well as of the temple, Jer 18:18 Rom 2:17,23 .

In vain made he it: q.d. For any use they made of it, they had as good have been without it; God needed not to have given them a law, Hos 8:12 .

The pen of the scribes is in vain neither need it ever have been copied out, divulged, and conveyed down to them by the scribe, Deu 17:18 ; or the prevarications and collusions these lawyers used in the false interpretation of the law, wherein they sided with the false prophets, should be in vain. A scribe was a teacher, one well versed in the in the Scripture, or esteemed so.

Poole: Jer 8:9

The wise men are ashamed, they are dismayed and taken they trusted to their refuge of lies, but when God shall bring the judgment threatened, the wisest among them will find that they shall be confounded among themselves, not knowing what to do for all their wisdom, but shall be taken with the rest, Jer 4:9 : by wise men he means the scribes in the former verse. The same said of Babylon, Isa 47:10 .

What wisdom is in them? or, What is wisdom to them ? How can they say they are wise, when they have no fear of God, which is the beginning of wisdom, Pro 1:7 ; when they have no respect at all to the word of God, as to any holy practice, which is the fountain of all wisdom ? Deu 4:6 Psa 19:7 2Ti 3:15 .

Haydock: Jer 8:1

Graves. They might suppose that they would find treasures in them, as the tombs of Semiramis, Cyrus, &c., were thus enriched. This inhumanity seems to have taken place before the last siege, Baruch ii. 24. (Calmet) Quזque carent ventis et solibus ossa Quirini

Nefas videre dissipabit insoleas. ----- (Horace, epod. 16.)

--- Cruelty and avarice cause persecutors to act thus. (Worthington)

Haydock: Jer 8:4

Again. Why then do not the people strive to repent?

Haydock: Jer 8:7

Stork. These birds retire at the approach of winter to warmer climates. In Poland swallows plunge into marshes, like frogs. If instinct teach them to do so, for their preservation, is it not strange that men should be so inconsiderate?

Haydock: Jer 8:8

Falsehood. The impostors have deceived you, and they are themselves taken prisoners. (Calmet)

Haydock: Jer 8:9

Them. Those who understand, and do not observe the law, are not wise. (Worthington)

Gill: Jer 8:1

At that time, saith the Lord, they shall bring out the bones of the kings of Judah,.... That is, either the Chaldeans or the Romans would do this; for this refers to the destruction of Jerusalem, either by the former or the latter; and it is certain that Jerusalem was ploughed up by the Romans, whereby the prophecy in Mic 3:12 was accomplished; when it is highly probable the graves were dug up, and the bones of the dead brought out, and scattered abroad by way of revenge; or it may be that graves were opened, especially the graves of kings and great men, for the sake of finding treasure in them: it follows,

and the bones of his princes; of the princes of Judah:

and the bones of the priests; that sacrificed to idols:

and the bones of the prophets: the false prophets; though this might be the case of the priests and prophets of the Lord; whose bones, in this general devastation, might be exposed as well as others; which of all might be thought to be the most sacred: and the bones of the inhabitants of Jerusalem out of their graves; high and low, rich and poor, male and female; their graves, in common, were without the city.

Gill: Jer 8:2

And they shall spread them before the sun and the moon, and all the host of heaven,.... The stars. This shows, not only that they should be publicly exposed; but, as it refers to their idolatrous worship of the sun, moon, and stars, that these deities will not be able to help them; as they could not prevent their dead bodies being dug up, so neither could they order or cause them to be gathered together, and buried again:

whom they have loved; whereas they ought to have loved the Lord their God, and him only: it means an idolatrous love of and affection for them; and not the love of them, as creatures for use and delight; otherwise the light of the sun, moon, and stars, is sweet, and their influence great; and a pleasant thing it is to behold them, and especially the former of them, the fountain of light and heat: and whom they have served; more and besides the Creator of them, whom they should have served, the Lord of hosts, and him only:

and after whom they have walked; not in a natural and literal sense, but in a religious one, as is after explained:

and whom they have sought; for advice and counsel, and by making their prayers and supplications to them:

and whom they have worshipped; by bowing the knee, or kissing the hand; by offering sacrifices, and burning incense, and putting up petitions to them; by trusting in them, and expecting good things from them; see 2Ki 21:3,

they shall not be gathered, nor be buried: meaning not the men that should die in those times, but the bones that should be brought out of the graves; these, having been scattered about, should not be collected together again, and replaced in their sepulchres:

they shall be for dung upon the face of the earth; that is, they should lie and rot upon the face of the earth, and crumble into dust, and become dung for it; see Psa 83:10.

Gill: Jer 8:3

And death shall be chosen rather than life,.... By them that should be alive in those times, who would be carried captive into other lands, and be used very hardly, and suffer greatly, by the nations among whom they should dwell; see Rev 9:6. The Septuagint version, and those that follow it, make this to be a reason of the former, reading the words thus, "because they have chosen death rather than life"; see Deu 30:19, but the other sense is best, which is confirmed by what follows:

by all the residue of them that remain of this evil family; the nation of the Jews, become very corrupt and degenerate; so the people of Israel are called the whole family of Israel, Amo 3:1, now it is foretold, that those which remained of that people, who died not by famine, or were not slain by the sword, yet should be in such a miserable condition, as that death would be more eligible to them than life:

even which remain in all the places whither I have driven them, saith the Lord of hosts: for, though they were carried captive by men, yet the thing was of the Lord, and a just punishment upon them for their sins.

Gill: Jer 8:4

Moreover, thou shalt say unto them,.... The Jews, in Jeremiah's time, in order to leave them inexcusable, though the Lord had before assured that they would not hearken to him, Jer 7:27,

thus saith the Lord, shall they fall, and not rise? men, when they fall, endeavour to get up again, and generally they do:

shall he turn away, and not return? when a man turns out of the right way into a wrong one, as soon as he is sensible of his mistake, he returns back; this is usually done among men. This is generally the case in a natural sense, and might be expected in a moral sense; that whereas these people had fallen into sin, they would rise again by repentance; and, having turned from the good ways of God, would soon return again to them.

Gill: Jer 8:5

Why then is this people of Jerusalem slidden back by a perpetual backsliding?.... These people fill into sin, and rise not again by repentance; they turn out of the good ways of God and religion, and return not again; they backslide and revolt from the Lord, and they continue in their revolt and rebellion; their backsliding is an everlasting one; there is no hope of their repentance and recovery: it is a vehement and passionate expostulation about the people of the Jews, founded upon the former general observation, showing them to be the worst of all people: it is a common saying, "it is a long lane that has no turning"; but these people, having departed from the Lord, return no more. A very learned man renders the words, "why does Jerusalem turn away this people with an obstinate aversion?" ^b that is, the rulers and governors of Jerusalem, as in Mat 23:37 or rather thus, "why does a stubborn aversion turn away this people, O Jerusalem?" and so they are an address to the magistrates and inhabitants of Jerusalem.

They hold fast deceit; practise it, and continue in the practice of it, both with God and man:

they refuse to return: to the Lord, to his worship, and to the right ways of holiness and truth, from whence they had erred; see Jer 5:3.

Gill: Jer 8:6

I hearkened and heard,.... These are either, the words of the prophet, as Kimchi and Abarbinel think; who listened and attended to, and made his observations upon, the words and actions, conduct and behaviour, of this people, of which he gives an account: or of the Lord himself, as the Targum; who hearkened to the language of their hearts and actions, and heard the words of their mouth; all that they spoke against him, against his prophets, and those that feared his name; all their lying words, their false swearing; all their oaths and curses, and every idle expression that dropped from them; all which he takes notice of, and men are accountable to him for them:

but they spake not aright: what is so in the sight of God and good men; what is agreeable to right reason, and the word of God; they spoke what was contrary to all this. Wicked men neither think aright, nor act aright, nor speak aright.

No man repented him of his wickedness: of his heart, of his lips, and of his life; no man can repent of himself; no man truly does, without the grace of God:

saying, what have I done? which question an impenitent man does not put; but when it is made, the true answer to be returned to it is, that which is contrary to the nature of God; which is a breach of his law; which a man has reason to be ashamed of; at which he may be astonished, it being so exceeding sinful; that which cast the angels out of heaven, Adam out of paradise, and wicked men down to hell; which is deserving of the wrath of God, and eternal death; for which a man can never make atonement himself; and by which he is undone, to all intents and purposes, without an interest in Christ, and salvation by him.

Every one turneth to his course: which is not a good, but a bad one; sin is a way, a road, a path, in which men walk; a course, a series of sinning, a progress and persisting in it; such as the course of this world, and this course is evil, Eph 2:2,

as the horse rusheth into the battle, which denotes their swiftness to commit sin, the pleasure they take in it, and their inattention to danger, and death by it; see Job 39:21, or overflows ^c; the impetuosity of the horse is expressed by the overflowing of a river.

Gill: Jer 8:7

Yea, the stork in the heaven knoweth her appointed times,.... Of going and returning; for this is a bird of passage, as Pliny ^d and other naturalists observe; which goes away as winter approaches, and returns when that is over. The temperature of the air, as to heat and cold, and the natural propensity of such birds of passage to breed their young, are thought to be the incentives to change their habitation; and wonderful thing it is in nature, that they should know the proper time of their passage, what places to go to, and how to steer their course thither; and, as the above naturalist observes, they go and come in the night:

and the turtle, and the crane, and the swallow, observe the time of their coming: for these also are birds of passage; the turtle is absent in the winter, and its coming is a sign of spring, Son 2:11, the crane, according to Aelianus ^e, goes away with the stork, and returns when winter is over; and the same is observable of the swallow; hence the common saying, one swallow does not make spring; so Horace ^f uses "hirundine prima" for the beginning of spring. Where these birds retire to is not known; some think the swallows fly into Egypt and Ethiopia; but Olaus Magnus ^g says they lurk in holes, and even under water, where they hang together, and are sometimes drawn out in clusters, and being brought to the fire, and thawed, will revive and fly about.

But my people know not the judgment of the Lord; meaning not the unsearchable judgments of God, or those providential dispensations of God which are a great deep, and are not clearly discerned and known by the best of men; but either his own judgments, which are inflicted upon wicked men as punishments for sin, which yet are not taken notice of, and duly attended to, as they should be; or rather the law of God, and his revealed word, which is the rule of judgment and justice, and a declaration of righteousness, showing what is just and good, and ought to be done, which they were willingly ignorant of; or else the final and future judgment of God after death, to which all men must come, and into which every thought, word, and work, will be brought, and which day wicked men put far from them; see Isa 1:3.

Gill: Jer 8:8

How do ye say, we are wise,.... Which they were continually boasting of, though they were ignorant of the judgment of the Lord, and were more stupid than the stork, turtle, crane, and swallow:

and the law of the Lord is with us? this was the foundation of their boast, because the law was given to them, and not to the nations of the world, which knew not God, and therefore they must be a wise and understanding people; and this law continued with them, they had it in their synagogues, and in their houses, and read it, and heard, or at least they might and ought to have heard and read it, and in this they trusted; of this character and cast were the Jews in the times of Christ and his apostles, Rom 2:17 to which agrees the Targum,

"how say ye, we are wise, and in the law of the Lord we trust?''

Lo, certainly in vain made he it; either the law, which was made or given in vain by the Lord to this people, since they made no better use of it, and valued themselves upon having it, without acting according to it; or the pen of the scribe, which was made by him in vain to write it, as follows:

the pen of the scribes is in vain; in vain, and to no purpose, were the scribes employed in writing out copies of the law, when either it was not heard or read, or however the things it enjoined were not put in practice; or the pen of the scribes was in vain, when employed in writing out false copies of the law, or false glosses and interpretations of it, such as were made by the Scribes and Pharisees in Christ's time, and the fathers before them, by whose traditions the word of God was made of none effect: and so the Targum,

"therefore, lo, in vain the scribe hath made the lying pen to falsify;''

that is, the Scriptures. The words may be rendered,

"verily, behold, with a lie he wrought; the pen: is the lie of the scribes ^h.''

Gill: Jer 8:9

The wise men are ashamed,.... Of the wisdom of which they boasted, when it would appear to be folly, and unprofitable to them:

they are dismayed and taken; frightened at the calamities coming upon them, and taken as in a snare, as the wise sometimes are in their own craftiness, Job 5:13.

Lo, they have rejected the word of the Lord; sent by the prophets, which urged obedience to the law, and is the best explanation of it; but this they despised, and refused it:

and what wisdom is in them? to contemn that, which, if attended to, would have been profitable to them, and the means of making them wise unto salvation; let them therefore boast of their wisdom ever so much, it is certain there can be none in persons of such a spirit and conduct.

Commentary -- Verse Notes / Footnotes

NET Notes: Jer 8:1

¹ tn Heb “At that time.”

NET Notes: Jer 8:2

¹ tc MT, 4QJer^a and LXX read “the sun and the moon and all the host of heaven,” but 4QJer^c reads “the sun and all the stars.”

tn Heb “the host of heaven.”

² tn Heb “the sun, moon, and host of heaven which they…”

³ tn Heb “followed after.” See the translator’s note at 2:5 for the idiom.

⁴ tn Heb “they will not” but the referent is far enough removed that it might be ambiguous.

⁵ tn Heb “like dung/manure on the surface of the ground.”

NET Notes: Jer 8:3

¹ tn Heb “Death will be chosen rather than life by the remnant who are left from this wicked family in all the places where I have banished them.” The sentence is broken up and restructured to avoid possible confusion because of the complexity of the English to some modern readers. There appears to be an extra “those who are left” that was inadvertently copied from the preceding line. It is missing from one Hebrew ms and from the Greek and Syriac versions and is probably not a part of the original text.

² tn Heb “Yahweh of armies.”

sn For the significance of this title see the notes at 2:19 and 7:3.

NET Notes: Jer 8:4

¹ tn The words “the Lord said to me” are not in the text but are implicit from the context. They are supplied in the translation to make clear who is speaking and who is being addressed.

² sn There is a play on two different nuances of the same Hebrew word that means “turn” and “return,” “turn away” and “turn back.”

NET Notes: Jer 8:5

¹ tc The text is quite commonly emended, changing שׁוֹבְבָה הָעָם (shovÿvah ha’am) to שׁוֹבָב הָעָם (shovav ha’am) and omitting יְרוּשָׁלַםִ (yÿrushalaim); this is due to the anomaly of a feminine singular verb with a masculine singular subject and the fact that the word “Jerusalem” is absent from one Hebrew ms and the LXX. However, it is possible that this is a case where the noun “Jerusalem” is a defining apposition to the word “these people,” an apposition which GKC 425 §131.k calls “permutation.” In this case the verb could be attracted to the appositional noun and there would be no reason to emend the text. The MT is undoubtedly the harder reading and is for that reason to be preferred.

map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

² tn Or “to their allegiance to false gods,” or “to their false professions of loyalty”; Heb “to deceit.” Either “to their mistaken beliefs” or “to their allegiance to false gods” would fit the preceding context. The former is more comprehensive than the latter and was chosen for that reason.

³ sn There is a continuing play on the same root word used in the preceding verse. Here the words “turn away from me,” “apostasy,” and “turn back to me” are all forms from the root that was translated “go the wrong way” and “turn around” in v. 4. The intended effect is to contrast Judah’s recalcitrant apostasy with the usual tendency to try and correct one’s mistakes.

NET Notes: Jer 8:6

¹ tn Heb “I have paid attention and I have listened.” This is another case of two concepts being joined by “and” where one expresses the main idea and the other acts as an adverbial or adjectival modifier (a figure called hendiadys).

² tn Heb “What have I done?” The addition of the word “wrong” is implicit in the context and is supplied in the translation for clarity. The rhetorical question does not function as a denial of wrongdoing, but rather as contrite shock at one’s own wrongdoing. It is translated as a declaration for the sake of clarity.

³ tn Heb “each one of them turns aside into their own running course.”

sn The wordplay begun in v. 4 is continued here. The word translated “turns aside” in the literal translation and “wayward” in the translation is from the same root as “go the wrong way,” “turn around,” “turn away from me,” “apostasy,” “turn back to me.” What God hoped for were confessions of repentance and change of behavior; what he got was denial of wrongdoing and continued turning away from him.

NET Notes: Jer 8:7

¹ tn Heb “its appointed time.” The translation is contextually motivated to avoid lack of clarity.

² tn There is debate in the commentaries and lexicons about the identification of some of these birds, particularly regarding the identification of the “swallow” which is more likely the “swift” and the “crane” which some identify with the “thrush.” For a discussion see the Bible encyclopedias and the UBS handbook Fauna and Flora of the Bible. The identity of the individual birds makes little difference to the point being made and “swallow” is more easily identifiable to the average reader than the “swift.”

³ tn Heb “keep.” Ironically birds, which do not think, obey the laws of nature, but Israel does not obey the laws of God.

⁴ tn Heb “do not know.” But here as elsewhere the word “know” is more than an intellectual matter. It is intended here to summarize both “know” and “follow” (Heb “observe”) in the preceding lines.

⁵ tn Heb “the ordinance/requirement of the Lord.”

NET Notes: Jer 8:8

¹ tn Heb “Surely, behold!”

² tn Heb “the scribes.”

³ tn Heb “The lying pen of the scribes have made [it] into a lie.” The translation is an attempt to make the most common interpretation of this passage understandable for the average reader. This is, however, a difficult passage whose interpretation is greatly debated and whose syntax is capable of other interpretations. The interpretation of the NJPS, “Assuredly, for naught has the pen labored, for naught the scribes,” surely deserves consideration within the context; i.e. it hasn’t done any good for the scribes to produce a reliable copy of the law, which the people have refused to follow. That interpretation has the advantage of explaining the absence of an object for the verb “make” or “labored” but creates a very unbalanced poetic couplet.

NET Notes: Jer 8:9

¹ tn Heb “be trapped.” However, the word “trapped” generally carries with it the connotation of divine judgment. See BDB 540 s.v. לָכַד Niph.2, and compare usage in Jer 6:11 for support. The verbs in the first two lines are again the form of the Hebrew verb that emphasizes that the action is as good as done (Hebrew prophetic perfects).

Geneva Bible: Jer 8:1

At that time, saith the LORD, they shall bring the bones of the kings of Judah, and the bones of his princes, and the bones of the priests, and the bones of the prophets, and the bones of the inhabitants of Jerusalem, out of their ^{( a )} graves:

^{( a )} The enemy for greediness will rifle your graves and lay you before those idols, who in your life you worshipped, to see if they can help you.

Geneva Bible: Jer 8:3

And death shall be chosen ^{( b )} rather than life by all the remnant of them that remain of this evil family, who remain in all the places where I have driven them, saith the LORD of hosts.

^{( b )} Because of the afflictions that they will feel through God's judgments.

Geneva Bible: Jer 8:4

Moreover thou shalt say to them, Thus saith the LORD; Shall they ^{( c )} fall, and not rise? shall he turn away, and not return?

^{( c )} Is there no hope that they will return?

Geneva Bible: Jer 8:6

I hearkened and heard, [but] they spoke not aright: no man repented of his wickedness, saying, What have I done? every ^{( d )} one turned to his course, as the horse rusheth to the battle.

^{( d )} They are full of hypocrisy, and everyone follows his own fantasy without any consideration.

Geneva Bible: Jer 8:7

Yea, the stork in the heaven knoweth her appointed times; and the turtle and the crane and the swallow observe the time of their coming; but my people know not the ^{( e )} judgment of the LORD.

^{( e )} He accuses them in that they are more ignorant of God's judgments, than these birds are of their appointed seasons to discern the cold and heat.

Geneva Bible: Jer 8:8

How do ye say, We [are] wise, and the law of the LORD [is] with us? Lo, certainly in vain he hath made [it]; ^{( f )} the pen of the scribes [is] in vain.

^{( f )} The law does not profit you neither need it to have been written for all that you have learned by it.

Geneva Bible: Jer 8:9

The ^{( g )} wise [men] are ashamed, they are dismayed and taken: lo, they have rejected the word of the LORD; and what wisdom [is] in them?

^{( g )} They who seem wise may be ashamed of their ignorance for all wisdom consists in God's word.

Commentary -- Verse Range Notes

TSK Synopsis: Jer 8:1-22

1 The calamity of the Jews, both dead and alive.

4 He upbraids their foolish and shameless impenitency.

13 He shews their grievous judgment;

18 and bewails their desperate estate.

MHCC: Jer 8:1-3

Though no real hurt can be done to a dead body, yet disgrace to the remains of wicked persons may alarm those yet alive; and this reminds us that the Divine justice and punishments extend beyond the grave. Whatever befalls us here, let us humble ourselves before God, and seek his mercy.

MHCC: Jer 8:4-13

What brought this ruin? 1. The people would not attend to reason; they would not act in the affairs of their souls with common prudence. Sin is backsliding; it is going back from the way that leads to life, to that which leads to destruction. 2. They would not attend to the warning of conscience. They did not take the first step towards repentance: true repentance begins in serious inquiry as to what we have done, from conviction that we have done amiss. 3. They would not attend to the ways of providence, nor understand the voice of God in them, Jer 8:7. They know not how to improve the seasons of grace, which God affords. Many boast of their religious knowledge, yet, unless taught by the Spirit of God, the instinct of brutes is a more sure guide than their supposed wisdom. 4. They would not attend to the written word. Many enjoy abundance of the means of grace, have Bibles and ministers, but they have them in vain. They will soon be ashamed of their devices. The pretenders to wisdom were the priests and the false prophets. They flattered people in sin, and so flattered them into destruction, silencing their fears and complaints with, All is well. Selfish teachers may promise peace when there is no peace; and thus men encourage each other in committing evil; but in the day of visitation they will have no refuge to flee unto.

Matthew Henry: Jer 8:1-3

These verses might fitly have been joined to the close of the foregoing chapter, as giving a further description of the dreadful desolation which the army of the Chaldeans should make in the land. It shall strangely alter the property of death itself, and for the worse too.

I. Death shall not now be, as it always used to be - the repose of the dead. When Job makes his court to the grave it is in hope of this, that there he shall rest with kings and counsellors of the earth; but now the ashes of the dead, even of kings and princes, shall be disturbed, and their bones scattered at the grave's mouth, Psa 141:7. It was threatened in the close of the former chapter that the slain should be unburied; that might be through neglect, and was not so strange; but here we find the graves of those that were buried industriously and maliciously opened by the victorious enemy, who either for covetousness, hoping to find treasure in the graves, or for spite to the nation and in a rage against it, brought out the bones of the kings of Judah and the princes. The dignity of their sepulchres could not secure them, nay, did the more expose them to be rifled; but it was base and barbarous thus to trample upon royal dust. We will hope that the bones of good Josiah were not disturbed, because he piously protected the bones of the man of God when he burnt the bones of the idolatrous priests, 2Ki 23:18. The bones of the priests and prophets too were digged up and thrown about. Some think the false prophets and the idol-priests, God putting this mark of ignominy upon them: but, if they were God's prophets and his priests, it is what the Psalmist complains of as the fruit of the outrage of the enemies, Psa 79:1, Psa 79:2. Nay, those of the spiteful Chaldeans that could not reach to violate the sepulchres of princes and priests would rather play at small game than sit out, and therefore pulled the bones of the ordinary inhabitants of Jerusalem out of their graves. The barbarous nations were sometimes guilty of these absurd and inhuman triumphs over those they had conquered, and God permitted it here, for a mark of his displeasure against the generation of his wrath, and for terror to those that survived. The bones, being dug out of the graves, were spread abroad upon the face of the earth in contempt, and to make the reproach the more spreading and lasting. They spread them to be dried that they might carry them about in triumph, or might make fuel of them, or make some superstitious use of them. They shall be spread before the sun (for they shall not be ashamed openly to avow the fact at noon day) and before the moon and stars, even all the host of heaven, whom they have made idols of, Jer 8:2. From the mention of the sun, moon, and stars, which should be the unconcerned spectators of this tragedy, the prophet takes occasion to show how they had idolized them, and paid those respects to them which they should have paid to God only, that it might be observed how little they got by worshipping the creature, for the creatures they worshipped when they were in distress saw it, but regarded it not, nor gave them any relief, but were rather pleased to see those abused in being vilified by whom they had been abused in being deified. See how their respects to their idols are enumerated, to show how we ought to behave towards our God. 1. They loved them. As amiable being and bountiful benefactors they esteemed them and delighted in them, and therefore did all that follows. 2. They served them, did all they could in honour of them, and thought nothing too much; they conformed to all the laws of their superstition, without disputing. 3. They walked after them, strove to imitate and resemble them, according to the characters and accounts of them they had received, which gave rise and countenance to much of the abominable wickedness of the heathen. 4. They sought them, consulted them as oracles, appealed to them as judges, implored their favour, and prayed to them as their benefactors. 5. They worshipped them, gave them divine honour, as having a sovereign dominion over them. Before these light of heaven, which they had courted, shall their dead bodies be cast, and left to putrefy, and to be as dung upon the face of the earth; and the sun's shining upon them will but make them the more noisome and offensive. Whatever we make a god of but the true God only, it will stand us in no stead on the other side death and the grave, nor for the body, much less for the soul.

II. Death shall now be what it never used to be - the choice of the living, not because there appears in it any thing delightsome; on the contrary, death never appeared in more horrid frightful shapes than now, when they cannot promise themselves either a comfortable death or a human burial; and yet every thing in this world shall become so irksome, and all the prospects so black and dismal, that death shall be chosen rather than life (Jer 8:3), not in a believing hope of happiness in the other life, but in an utter despair of any ease in this life. The nation is now reduced to a family, so small is the residue of those that remain in it; and it is an evil family, still as bad as ever, their hearts unhumbled and their lusts unmortified. These remain alive (and that is all) in the many places whither they were driven by the judgments of God, some prisoners in the country of their enemies, others beggars in their neighbour's country, and others fugitives and vagabonds there and in their own country. And, though those that died died very miserably, yet those that survived and were thus driven out should live yet more miserably, so that they should choose death rather than life, and wish a thousand times that they had fallen with those that fell by the sword. Let this cure us of the inordinate love of life, that the case may be such that it may become a burden and terror, and we may be strongly tempted to choose strangling and death rather.

Matthew Henry: Jer 8:4-12

The prophet here is instructed to set before this people the folly of their impenitence, which was it that brought this ruin upon them. They are here represented as the most stupid senseless people in the world, that would not be made wise by all the methods that Infinite Wisdom took to bring them to themselves and their right mind, and so to prevent the ruin that was coming upon them.

I. They would not attend to the dictates of reason. They would not act in the affairs of their souls with the same common prudence with which they acted in other things. Sinners would become saints if they would but show themselves men, and religion would soon rule them if right reason might. Observe it here. Come, and let us reason together, saith the Lord (Jer 8:4, Jer 8:5): Shall men fall and not arise? If men happen to fall to the ground, to fall into the dirt, will they not get up again as fast as they can? They are not such fools as to lie still when they are down. Shall a man turn aside out of the right way? Yes, the most careful traveller may miss his way; but then, as soon as he is aware of it, will he not return? Yes, certainly he will, with all speed, and will thank him that showed him his mistake. Thus men do in other things. Why then has this people of Jerusalem slidden back by a perpetual backsliding? Why do not they, when they have fallen into sin, hasten to get up again by repentance? Why do not they, when they see they have missed their way, correct their error and reform? No man in his wits will go on in a way that he knows will never bring him to his journey's end; why then has this people slidden back by a perpetual backsliding? See the nature of sin - it is a backsliding it is going back from the right way, not only into a by-path, but into a contrary path, back from the way that leads to life to that which leads to utter destruction. And this backsliding, if almighty grace do not interpose to prevent it, will be a perpetual backsliding. The sinner not only wanders endlessly, but proceeds end-ways towards ruin. The same subtlety of the tempter that brings men to sin holds them fast in it, and they contribute to their own captivity: They hold fast deceit. Sin is a great cheat, and they hold it fast; they love it dearly, and resolve to stick to it, and baffle all the methods God takes to separate between them and their sins. The excuses they make for their sins are deceits, and so are all their hopes of impunity; yet they hold fast these, and will not be undeceived, and therefore they refuse to return. Note, There is some deceit or other which those hold fast that go on wilfully in sinful ways, some lie in their right hand, by which they keep hold of their sins.

II. They would not attend to the dictates of conscience, which is our reason reflecting upon ourselves and our own actions, Jer 8:6. Observe, 1. What expectations there were from them, that they would bethink themselves: I hearkened and heard. The prophet listened to see what effect his preaching had upon them; God himself listened, as one that desires not the death of sinners, that would have been glad to hear any thing that promised repentance, that would certainly have heard it if there had been any thing said of that tendency, and would soon have answered it with comfort, as he did David when he said, I will confess, Psa 32:5. God looks upon men when they have done amiss (Job 33:27), to see what they will do next; he hearkens and hears. 2. How these expectations were disappointed: They spoke not aright, as I thought they would have done. They did not only not do right, but not so much as speak right; God could not get a good word from them, nothing on which to ground any favour to them or hopes concerning them. There was none of them that spoke aright, none that repented him of his wickedness. those that have sinned then, and then only, speak aright when they speak of repenting; and it is sad when those that have made so much work for repentance do not say a word of repenting. Not only did God not find any repenting of the national wickedness, which might have helped to empty the measure of public guilt, but none repented of that particular wickedness which he knew himself guilty of. (1.) They did not so much as take the first step towards repentance; they did not so much as say, What have I done? There was no motion towards it, not the least sign or token of it. Note, True repentance beings in a serious and impartial inquiry into ourselves, what have we done, arising from a conviction that we have done amiss. (2.) They were so far from repenting of their sins that they went on resolutely in their sins: Every one turned to his course, his wicked course, that course of sin which he had chosen and accustomed himself to, as the horse rushes into the battle, eager upon action, and scorning to be curbed. How the horse rushes into the battle is elegantly described, Job 39:21, etc. He mocks at fear and is not affrighted. Thus the daring sinner laughs at the threatenings of the word as bugbears, and runs violently upon the instruments of death and slaughter, and nothing will be restrained from him.

III. They would not attend to the dictates of providence, nor understand the voice of God in them, Jer 8:7. It is an instance of their sottishness that, though they are God's people, and therefore should readily understand his mind upon every intimation of it, yet they know not the judgment of the Lord; they apprehend not the meaning either of a mercy or an affliction, not how to accommodate themselves to either, nor to answer God's intention in either. They know not how to improve the seasons of grave that God affords them when he sends them his prophets, nor how to make use of the rebukes they are under when his voice cries in the city. They discern not the signs of the times (Mat 16:3), nor are aware how God is dealing with them. They know not that way of duty which God had prescribed them, though it be written both in their hearts and in their books. 2. It is an aggravation of their sottishness that there is so much sagacity in the inferior creatures. The stork in the heaven knows her appointed times of coming and continuing; so do other season-birds, the turtle, the crane, and the swallow. These by a natural instinct change their quarters, as the temper of the air alters; they come when the spring comes, and go, we know not whither, when the winter approaches, probably into warmer climates, as some birds come with winter and go when that is over.

IV. They would not attend to the dictates of the written word. They say, We are wise; but how can they say so? Jer 8:8. With what face can they pretend to any thing of wisdom, when they do not understand themselves so well as the brute-creatures? Why, truly, they think they are wise because the law of the Lord is with them, the book of the law and the interpreters of it; and their neighbours, for the same reason, conclude they are wise, Deu 4:6. But their pretensions are groundless for all this: Lo, certainly in vain made he it; surely never any people had Bibles to so little purpose as they have. They might as well have been without the law, unless they had made a better use of it. God has indeed made it able to make men wise to salvation, but as to them it is made so in vain, for they are never the wiser for it: The pen of the scribes, of those that first wrote the law and of those that now write expositions of it, is in vain. Both the favour of their God and the labour of their scribes are lost upon them; they receive the grace of God therein in vain. Note, There are many that enjoy abundance of the means of grace, that have great plenty of Bibles and ministers, but they have them in vain; they do not answer the end of their having them. But it might be said, They have some wise men among them, to whom the law and the pen of the scribes are not in vain. To this it is answered (Jer 8:9): The wise men are ashamed, that is, they have reasons to be so, that they have not made a better use of their wisdom, and lived more up to it. They are confounded and taken; all their wisdom has not served to keep them from those courses that tend to their ruin. They are taken in the same snares that others of their neighbours, who have not pretended to so much wisdom, are taken in, and filled with the same confusion. Those that have more knowledge than others, and yet do no better than others for their own souls, have reason to be ashamed. They talk of their wisdom, but, Lo, they have rejected the word of the Lord; they would not be governed by it, would not follow its direction, would not do what they knew; and then what wisdom is in them? None to any purpose; none that will be found to their praise at the great day, how much soever it is found to their pride now. The pretenders to wisdom, who said, " We are wise and the law of the Lord is with us, "were the priests and the false prophets; with them the prophet here deals plainly. 1. He threatens the judgments of God against them. Their families and estates shall be ruined (Jer 8:10): Their wives shall be given to others, when they are taken captives, and their fields. shall be taken from them by their victorious enemy and shall be given to those that shall inherit them, not only strip them for once, but take possession of them as their own and acquire a property in them as their own and acquire a property in them, which they shall transmit to their posterity. And (Jer 8:12), notwithstanding all their pretensions to wisdom and sanctity, they shall fall among those that fall; for, if the blind lead the blind, both shall fall together into the ditch. In the time of their visitation, when the wickedness of the land comes to be enquired into, it will be found that they have contributed to it more than any, and therefore they shall be sure to be cast down and cast out. 2. He gives a reason for these judgments (Jer 8:10-12), even the same account of their badness which we meet with before (Jer 6:13-15), where it was opened at large. (1.) They were greedy of the wealth of this world, which is bad enough in any, but worst in prophets and priests, who should be best acquainted with another world and therefore should be most dead to this. But these, from the least to the greatest, were given to covetousness. The priests teach for hire and the prophets divine for money, Mic 3:11. (2.) They made no conscience of speaking truth, no, not when they spoke as priests and prophets: Every one deals falsely, looks one way and rows another. There is no such thing as sincerity among them. (3.) They flattered people in their sins, and so flattered them into destruction. They pretended to be the physicians of the state, but knew not how to apply proper remedies to its growing maladies; they healed them slightly, killed the patient with palliative cures, silencing their fears and complaints with, " Peace, peace, all is well, and there is no danger,"when the God of heaven was proceeding in his controversy with them, so that there could be no peace to them. (4.) When it was made to appear how basely they prevaricated they were not at all ashamed of it, but rather gloried in it, (Jer 8:12): They could not blush, so perfectly lost were they to all sense of virtue and honour. When they were convicted of the grossest forgeries they would justify what they had done, and laugh at those whom they had imposed upon. Such as these were ripe for ruin.

Keil-Delitzsch: Jer 8:1-2

But even then the judgment has not come to a height. Even sinners long dead must yet bear the shame of their sins. "At that time" points back to "days come" in Jer 7:32. The Masoretes wished to have the ו before יוציאוּ deleted, apparently because they took it for ו consec . But it here stands before the jussive, as it does frequently, e.g., Jer 13:10, Exo 12:3. They will take the bones of the kings, princes, priests, and prophets, the rulers and leaders of the people (cf. Jer 2:26), and the bones of the other inhabitants of Jerusalem, out of their graves, and spread them out before the sun, the moon, and the stars, i.e., expose them under the open sky to the influence of the heavenly bodies, so that they shall rot away, become "dung on the face of the earth." The worst dishonour that could be done to the dead, a just return in kind for their worship of sun, moon, and stars: cf. Exo 7:18; 2Ki 21:5; 2Ki 23:11. This worship the prophet describes in its various stages: "Inclination of the heart, the act of devoting and dedicating themselves to the service, the frequenting of gods' sanctuary in order to worship and to obtain oracles; while he strives to bring out in strong relief the contrast between the zeal of their service and the reward they get by it" (Hitz.). They shall not be gathered, i.e., for burial: cf. 2Sa 21:13.; 1Sa 31:13. The dead shall suffer this at the hands of enemies despoiling the land. The reason for so doing was, as Jerome observes, the practice of burying ornaments and articles of value along with the dead. Seeking for such things, enemies will turn up the graves (cf. acts of this kind the case of Ibn Chaldun, in Sylv. de Sacy, Abdollat . p. 561), and, in their hatred and insolence, scatter the bones of the dead all about.

Keil-Delitzsch: Jer 8:3

Not less dreadful will be the fate of those who remain in life; so appalling that they will prefer death to life, since every kind of hardship in exile and imprisonment amongst the heathen is awaiting them: cf. Lev 26:36-39; Deu 28:65-67. המּקמות strikes us as peculiar, seeing that the latter word cannot be adjective to the former; for "in all the remaining places of Judah" (Umbr.) gives no suitable sense, and "in all remaining places outside of Judah" is contrary to usage. But הנּשׁארים may be taken as genitive, in spite of the article prefixed to the stat. constr . מקמות ; and we may then translate, with Maur.: in all the places of those who remain whither I have driven them. The lxx have omitted the second word; and it is possible it may have found its way hither from the preceding line by an error of transcription. And so Hitz., Ew., and Graf have deleted it as a gloss; but the arguments adduced have little weight. The lxx have also omitted "and say to them," Jer 8:4, have changed כּה into כּי , and generally have treated Jeremiah in a quite uncritical fashion: so that they may have omitted the word from the present verse because it seemed awkward to them, and was not found in the parallel passages, Jer 29:14; Jer 23:3, which are not, however, precisely similar to the present verse.

Keil-Delitzsch: Jer 8:4-7

The People's Obstinacy in Wickedness, and the Dreadfulness of the Judgment. - Since the people cleaves stedfastly to its sin (Jer 8:4-13), the Lord must punish sorely (Jer 8:14 -23). - Jer 8:4-13. "And say to them, Thus hath the Lord said: Doth one fall, and not rise again? or doth one turn away, and not turn back again? Jer 8:5. Why doth this people of Jerusalem turn itself away with a perpetual turning? They hold fast by deceit, they refuse to return. Jer 8:6. I listened and heard: they speak not aright; no one repenteth him of his wickedness, saying, What have I done? They all turn to their course again, like a horse rushing into the battle. Jer 8:7. Yea, the stork in the heaven knoweth her appointed times; and turtle-dove, and swallow, and crane, keep the time of their coming; but my people know not the judgment of Jahveh. Jer 8:8. How can ye say, Wise are we, and the law of Jahve we have? Certainly the lying pen of the scribes hath made it a lie. Jer 8:9. Ashamed the wise men become, confounded and taken; lo, the word of Jahveh they spurn at; and whose wisdom have they? Jer 8:10. Therefore will I give their wives unto others, their fields to new heirs: for from the small to the great, they are all greedy for gain; from the prophet even unto the priest, they all use deceit. Jer 8:11. And they heal the hurt of the daughter of my people as it were a light matter, saying, Peace, peace; and yet there is no peace. Jer 8:12. They have been put to shame because they have done abomination; yet they take not shame to themselves, ashamedness they know not. Therefore they shall fall amongst them that fall: in the time of their visitation they shall stumble, that Jahve said. Jer 8:13. Away, away will I sweep them, saith Jahveh: no grapes on the vine, and no figs on the fig-tree, and the leaf is withered; so I appoint unto them those that shall pass over them."

This strophe connects itself with what precedes. A judgment, dreadful as has been described in Jer 7:32-8:3, will come on Judah, because the people cleaves stiffneckedly to its sins. The ואמרתּ of Jer 8:4 corresponds to that in Jer 7:28. The questioning clauses in Jer 8:4 contain universal truths, which are applied to the people of Judah in Jer 8:5. The subjects to יפּלוּ and ישׁוּב are indefinite, hence singular and plural with like significance: cf. Gesen. §137, 3; Ew. §294, b . The verb ישׁוּב , turn oneself, turn about, is here used in a double sense: first, as turn away from one; and then turn towards him, return again. In the application in Jer 8:5, the Pilel is used for to turn away from, and strengthened by: with perpetual turning away or backsliding. נצּחת is not partic. Niph. fem . from נצח , but an adjectival formation, continual, enduring, from נצח , continuance, durableness. "Jerusalem" belongs to "this people:" this people of Jerusalem; the loose grammatical connection by means of the stat. constr . not being maintained, if the first idea gives a sense intelligible by itself, so that the second noun may then be looked on rather in the light of an apposition conveying additional information; cf. Ew. §290, c . תּרמית , equivalent to מרמה , deceit against God. they refuse to return. Sense: they will not receive the truth, repent and return to God. The same idea is developed in Jer 8:6. The first person: I have listened and heard, Hitz. insists, refers to the prophet, "who is justified as to all he said in Jer 8:5 by what he has seen." But we cannot account that even an "apt" view of the case, which makes the prophet cite his own observations to show that God had not spoken without cause. It is Jahveh that speaks in Jer 8:5; and seeing that Jer 8:6 gives not the slightest hint of any change in the speaker, we are bound to take Jer 8:6 also as spoken by God. Thus, to prove that they cleave unto deceit, Jahveh says that He has given heed to their deeds and habits, and heard how they speak the לוא־כן , the not right, i.e., lies and deceit. The next clause: not one repents him of his wickedness, corresponds to: they refuse to return; cf. Jer 8:5 ( נחם is partic .). Instead of this, the whole of it, i.e., all of them, turn again to their course. שׁוּב with ב , construed as in Hos 12:7 : turn oneself to a thing, so as to enter into it. For מרוּצה , the sig. course is certified to by 2Sa 18:27. The Chet . מרצותם .tehC e is doubtless merely an error of transcription for מרוּצתם , as is demanded by the Keri . Turn again into their course. The thought is: instead of considering, of becoming repentant, they continue their evil courses. This, too, is substantially what Hitz. gives. Ros., Graf, and others, again, take this in the sense of turning themselves away in their course; but it is not fair to deduce this sense for שׁוּב without מן from Jer 8:4; nor is the addition of "from me" justifiable. Besides, this explanation does not suit the following comparison with the horse. It is against analogy to derive מרצותם from רצה with the sig. desire, cupidity. Ew., following the Chald ., adopts this sense both here and in Jer 22:17 and Jer 23:10, though it is not called for in any of these passages, and is unsuitable in Jer 22:17. As a horse rusheth into the battle. שׁטף , pour forth, overflow, hence rush on impetuously; by Jerome rightly translated, cum impetu vadens . Several commentators compare the Latin se effundere (Caes. Bell. Gall . v. 19) and effundi (Liv. xxviii. 7); but the cases are not quite in point, since in both the words are used of the cavalry, and not of the steed by itself. This simile makes way for more in Jer 8:7. Even the fowls under the heaven keep the time of their coming and departure, but Israel takes no concern for the judgment of its God; cf. Isa 1:3. חסידה , ( avis ) pia , is the stork, not the heron; see on Lev 11:19. "In the heaven" refers to the flight of the stork. All the birds mentioned here are birds of passage. תּור and סוּס are turtle-dove and pigeon. For סוּס the Masoretes read סיס , apparently to distinguish the word from that for horse; and so the oriental Codd . propose to read in Isa 38:14, although they wrote עגוּר . סוּס is the crane (acc. to Saad. and Rashi), both here and in Isa 38:14, where Gesen., Knob., and others, mistaking the asyndeton, take it as an adjective in the sig. sighing.

(Note: Starting from this unproved interpretation of Isa 38:14, and supporting their case from the lxx translation of the present passage, τρυγὼν καὶ χελιδὼν ἀγροῦ στρουθία , Hitz. and Graf argue that עגוּר is not the name of any particular bird, but only a qualifying word to סוּס , in order to distinguish the swallow from the horse, the sense more commonly attached to the same word. But that confused text of the lxx by no means justifies us in supposing that the ו cop . was introduced subsequently into the Heb. text. It is possible that ἁγροῦ is only a corrupt representation of עגוּר , and the στρουθία came into the lxx text in consequence of this corruption. but certainly the fact that the lxx, as also Aquil. and Symm., both here and in Isa 38:14, did not know what to make of the Hebrew word, and so transcribed it in Greek letters, leads us to conclude that these translators permitted themselves to be guided by Isa 38, and omitted here also the copula, which was there omitted before עגוּר .

מועדים are the fixed times for the arrival and departure of the birds of passage.

Keil-Delitzsch: Jer 8:8

In spite of this heedlessness of the statutes, the judgment of God, they vainly boast in their knowledge and possession of God's law. Those who said, We are wise, are mainly the priests and false prophets; cf. Jer 8:10, Jer 2:8; Jer 5:31. The wisdom these people claimed for themselves is, as the following clause shows, the knowledge of the law. They prided themselves on possessing the law, from which they conceived themselves to have drawn their wisdom. The second clause, as Hitz. observed, shows that it is the written law that is meant. The law is with us. This is not to be understood merely of the outward possession of it, but the inward, appropriated knowledge, the mastery of the law. The law of Jahveh, recorded in the Pentateuch, teaches not only the bearing towards God due by man, but the bearing of God towards His people. The knowledge of this law begets the wisdom for ruling one's life, tells how God is to be worshipped, how His favour is to be procured and His anger appeased.

As against all this, Jeremiah declares: Assuredly the lying pen (style) of the scribes hath made it a lie. Ew., Hitz., Graf, translate ספרים , authors, writers; and the two latter of them take עשׂה = labour: "for a lie (or for deception) hath the lying style (pen) of the writers laboured." This transl. is feasible; but it seems simpler to supply ' תּורת יי : hath made it (the law); and there is no good reason for confining סופר to the original composers of works. The words are not to be limited in their reference to the efforts of the false prophets, who spread their delusive prophecies by means of writings: they refer equally to the work of the priests, whose duty it was to train the people in the law, and who, by false teaching as to its demands, led the people astray, seduced them from the way of truth, and deceived them as to the future. The labours both of the false prophets and of the wicked priests consisted not merely in authorship, in composing and circulating writings, but to a very great extent in the oral teaching of the people, partly by prophetic announcements, partly by instruction in the law; only in so far as it was necessary was it their duty to set down in writing and circulate their prophecies and interpretations of the law. But this work by word and writing was founded on the existing written law, the Torah of Moses; just as the true prophets sought to influence the people chiefly by preaching the law to them, by examining their deeds and habits by the rule of the divine will as revealed in the Torah, and by applying to their times the law's promises and threatenings. For this work with the law, and application of it to life, Jer. uses the expression "style of the Shoferim," because the interpretation of the law, if it was to have valid authority as the rule of life, must be fixed by writing. Yet he did not in this speak only of authors, composers, but meant such as busied themselves about the book of the law, made it the object of their study. But inasmuch as such persons, by false interpretation and application, perverted the truth of the law into a lie, he calls their work the work of the lying style (pen).

Keil-Delitzsch: Jer 8:9-12

Those who held themselves wise will come to shame, will be dismally disabused of their hopes. When the great calamity comes on the sin-hardened people, they shall be confounded and overwhelmed in ruin (cf. Jer 6:11). They spurn at the word of Jahveh; whose wisdom then have they? None; for the word of the Lord alone is Israel's wisdom and understanding, Deu 4:6.

The threatening in Jer 8:10 includes not only the wise ones, but the whole people. "Therefore" attaches to the central truth of Jer 8:5 and Jer 8:6, which has been elucidated in Jer 8:7-9. The first half of Jer 8:10 corresponds, in shorter compass, to what has been said in Jer 6:12, and is here continued in Jer 8:10-12 in the same words as in Jer 6:13-15. יורשׁים are those who take possession, make themselves masters of a thing, as in Jer 49:2 and Mic 1:15. This repetition of the three verses is not given in the lxx, and Hitz. therefore proposes to delete them as a supplementary interpolation, holding that they are not only superfluous, but that they interrupt the sense. For he thinks Jer 8:13 connects remarkably well with Jer 8:10 , but, taken out of its connection with what precedes as we have it, begins baldly enough. To this Graf has made fitting answer: This passage is in no respect more superfluous or awkward than Jer 6:13.; nor is the connection of Jer 8:13 with Jer 8:10 at all closer than with Jer 8:12. And Hitz., in order to defend the immediate connection between Jer 8:13 and Jer 8:10, sees himself compelled, for the restoration of equilibrium, to delete the middle part of Jer 8:13 (from "no grapes" to "withered") as spurious; for which proceeding there is not the smallest reason, since this passage has neither the character of an explanatory gloss, nor is it a repetition from any place whatever, nor is it awanting in the lxx. Just as little ground is there to argue against the genuineness of the two passages from the variations found in them. Here in Jer 8:10 we have מקּטן ועד־גּדול instead of the מקּטנּם of Jer 6:13; but the suffix, which in the latter case pointed to the preceding "inhabitants of the land," was unnecessary here, where there is no such reference. In like manner, the forms הכּלם for הכלים , and עת פּקדּתם for עת־פּקדתּים , are but the more usual forms used by Jeremiah elsewhere. So the omission of the א in ירפּוּ for ירפּאוּ , as coming either from the writer or the copyist, clearly does not make against the genuineness of the verses. And there is the less reason for making any difficulty about the passage, seeing that such repetitions are amongst the peculiarities of Jeremiah's style: cf. e.g., Jer 7:31-33 with Jer 19:5-7; Jer 10:12-16 with Jer 51:15-19; Jer 15:13-14, with Jer 17:3-4; Jer 16:14-15, with Jer 23:7-8, Jer 23:5-6, with Jer 33:15-16; Jer 23:19-20, with Jer 30:23-24, and other shorter repetitions.

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 7:1--10:25

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

This is another collection of Jeremiah's prophecies that have in common the theme of Judah's departure from God and the consequences of that apostasy.

Constable: Jer 7:1--8:4

Aspects of false religion 7:1-8:3

All the messages in this section deal with departure from the Lord in religious practices, either in pagan rites or in the perversion of the proper worship of Yahweh that the Mosaic Law specified. All the material in this section fits conditions in Judah after 609 B.C., when Jehoiakim began allowing a return to pagan practices after the end of Josiah's reforms. Another feature of this section is the large amount of prose material it contains, much more than the preceding section (chs. 2-6). The common theme is worship, and the key word is "place," though this word refers to different things in different verses (vv. 7:3, 7, 12, 14, 20, 32; 8:3).¹⁶² From their contents we may surmise that these messages were undoubtedly responsible for much of the antagonism that Jeremiah received from the Judahites (cf. 26:7-24).

Constable: Jer 8:1-3

Astral worship 8:1-3

"The sermon ends (if these verses, still in prose, should be taken with ch. 7) on a note which takes away the last shreds of comfort for those whose hopes or memories are bound up with Jerusalem."¹⁸³

8:1 When the invasion from the north came (cf. vv. 32-34), the Lord declared, the enemy soldiers would dig up the bodies of kings, princes, priests, prophets, and ordinary citizens (cf. Amos 2:1). Thus they would add insult to injury. The ancients believed that the spirits of unburied people would have no rest in the nether world.¹⁸⁴ Some of the reason for exhuming these corpses may have been to plunder the graves of the dead, a practice common in the ancient Near East.¹⁸⁵

"Even in modern times, the opening up of graves and the throwing about of the bones of the departed is practiced as a mark of extreme contempt. In recent wars in the Middle East such desecrations and insult were perpetrated."¹⁸⁶

8:2 The enemy soldiers would expose these bones to the sun, moon, and stars, which the Judahites had loved, served, followed, consulted, and worshipped.

". . . as if in fulfillment of the desires of the dead, their bones are laid out upon the earth, exposed to the very astral powers' whom once the dead had worshiped [sic]. And in the humiliation of the dead, their former heavenly masters were uncaring, complacently shining in the heavens, unconcerned about human fate on the face of the earth. Although in life the citizens of Judah had served these astral deities, offering them affection, soliciting their advice and counsel (much as their modern counterparts might read an astrological chart), in human death the futility of their actions was at last made plain."¹⁸⁷

Worship of astral deities was popular in the days of Manasseh (2 Kings 21:3; 23:4) and later revived after Josiah's reforms (Ezek. 8:16). The land would resemble a bone yard because there would be few if any survivors from Judah to gather up the bones for burial (cf. ch. 37). Human bones would serve as fertilizer for the land instead of animal bones, which were often used for this purpose (cf. 16:4).

8:3 The scattered remnant who survived the invasion would consider death a more desirable alternative than life as displaced persons. They would feel this way because the lot of the living would be more miserable than that of the dead (cf. Lev. 26:36-39; Deut. 28:65-67; 2 Kings 25:5-7; Ps. 137; Rev. 9:6).

Some scholars believe that Jeremiah delivered this entire collection of speeches (7:1-8:3) at the temple (cf. 7:1-2). That may or may not be true. It is very difficult, if not impossible, to trace the origin of many of Jeremiah's undated prophecies, when and where he gave them originally.

Constable: Jer 8:4--11:1

Incorrigible Judah 8:4-10:25

The twin themes of Judah's stubborn rebellion and her inevitable doom tie this section of miscellaneous messages together. The section contains mostly poetic material, and the prophecies bear the marks of Jehoiakim's early reign (perhaps shortly after 609 B.C.).

Constable: Jer 8:4-12

Blind complacency 8:4-12

8:4 The Lord commanded Jeremiah to ask the people if it was not normal for people to repent after sinning. After all, when someone falls down, the natural thing to do is to get up. When he gets lost, he tries to get back on the right way as soon as possible.

8:5 But the people of Jerusalem had behaved unnaturally in continuing in their apostate condition. They insisted on being deceitful and they refused to return to the Lord even though they had stumbled and lost their way. This was irrational behavior.¹⁸⁸

8:6 The Lord had heard what the people were saying, which was not right. They were refusing to acknowledge their sin (cf. 5:1-3). They were headed for trouble, like a horse rushing headlong into battle.

8:7 The migratory birds that visited Palestine yearly knew instinctively when it was time for them to change direction and fly either north or south, depending on the season. But the Judeans had more specific direction from the Lord in His word and the promptings of His love. Yet they did not see that it was time for them to change the direction of their lives (cf. 5:22-23).

"In matters spiritual and moral we act with a perversity which is quite unlike our common sense at other levels, let alone the impressive wisdom of our fellow creatures (even the bird-brained, 7a!)."¹⁸⁹

The Judahites were not even as smart as birds.

8:8 The people were claiming that they knew God's word and were obeying it. However, it was only because their experts in the law had perverted it that they could say such a thing (cf. 2 Pet. 3:16). The scribes kept official records, copied important documents, and taught the people the law.

8:9 The Lord's word through Jeremiah had exposed these "wise men." They had rejected the Lord's word, and that was not "wise."

8:10 Since all the spiritual leaders, from the least to the greatest, lived for money and persisted in their deceit, the Lord would give their wives and fields to new owners, namely, the invaders (cf. Deut. 28:30).

"Dark is the day when people reject God's Word. Darker it is when the ministers of the Word betray their holy commission.¹⁹⁰

8:11 Those in positions of spiritual leadership had provided panaceas for the people by telling them that all was well, but all was far from well.

8:12 These leaders were not in the least ashamed by their conduct, not even enough to blush. Therefore the Lord would cause them to fall when the rest of the people fell in the coming invasion (cf. 6:12-15).

"Could men reach a stage of apostasy where they would never repent? Yes they could, and Judah had reached that point [cf. Heb. 6:4-6]."¹⁹¹

This passage is a scathing indictment of Judah's spiritual leaders.

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 8 (Chapter Introduction)

Overview

Jer 8:1, The calamity of the Jews, both dead and alive; Jer 8:4, He upbraids their foolish and shameless impenitency; Jer 8:13, He shews their grievous judgment; Jer 8:18, and bewails their desperate estate.

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 8 (Chapter Introduction)

CHAPTER 8

The calamity of the Jews, both dead and alive, Jer 8:1-3 . Their brutish impenitency, Jer 8:4-7 : Their vain boast of wisdom; their covetousness, security, impudence, Jer 8:8-12 . Their grievous judgments, Jer 8:13-17 ; bewailed by the prophet, Jer 8:18-22 .

This chapter being a continuation of the former, he proceeds in carrying on the threatening with higher aggravations of the judgment, viz. that when the time shall come spoken of Jer 7:32 , the Chaldeans’ rage shall reach, not only to the living, but even against those that are in their graves, and that sparing none of any degree or quality.

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 8 (Chapter Introduction)

(Jer 8:1-3) The remains of the dead exposed.

(Jer 8:4-13) The stupidity of the people, compared with the instinct of the brute creation.

(Jer 8:14-22) The alarm of the invasion, and lamentation.

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 8 (Chapter Introduction)

The prophet proceeds, in this chapter, both to magnify and to justify the destruction that God was bringing upon this people, to show how grievous it would be and yet how righteous. I. He represents the judgments coming as so very terrible that death should appear so as most to be dreaded and yet should be desired (Jer 8:1-3) II. He aggravates the wretched stupidity and wilfulness of this people as that which brought this ruin upon them (Jer 8:4-12). III. He describes the great confusion and consternation that the whole land should be in upon the alarm of it (Jer 8:13-17). IV. The prophet is himself deeply affected with it and lays it very much to heart (Jer 8:18-22).

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.

@pict rend=gs.pixel ent=p24jer-1@

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

Bibliography

Aharoni, Yohanan, and Michael Avi-Yonah. The Macmillan Bible Atlas. Revised ed. London: Collier Macmillan Publishers; and New York: Macmillan Publishers Co., 1977.

Albright, William Foxwell. The Archaeology of Palestine. Revised ed. Baltimore: Penguin Books Inc., 1956.

_____. "The Danish Excavations at Shiloh." Bulletin of the American Schools of Oriental Research 9, pp. 10-11.

Allen, Kenneth W. "The Rebuilding and Destruction of Babylon." Bibliotheca Sacra 133:529 (January 1976):19-27.

Archer, Gleason L., Jr. A Survey of Old Testament Introduction. Revised ed. Chicago: Moody Press, 1974.

Auld, A Graeme. "Prophets and Prophecy in Jeremiah and Kings." Zeitschrift für die Alttestamentliche Wissenschaft 96:1 (1984):66-82.

Bailey, K. E., and W. L. Holladay. "The Young Camel' and Wild Ass' in Jer. 2:23-25." Vetus Testamentum 18 (1968):256-60.

Barker, Kenneth L. "Jeremiah's Ministry and Ours." Bibliotheca Sacra 127:507 (July 1970):223-31.

Blaising, Craig A. "The Fulfillment of the Biblical Covenants." In Progressive Dispensationalism, pp. 174-211. By Craig A. Blaising and Darrell L. Bock. Wheaton: Victor Books, 1993.

_____. "The Kingdom of God in the New Testament." In Progressive Dispensationalism, pp. 232-83. By Craig A. Blaising and Darrell L. Bock. Wheaton: Victor Books, 1993.

Bright, John. A History of Israel. Philadelphia: Westminster Press, 1959.

_____. Jeremiah. Anchor Bible series. Garden City, N.Y.: Doubleday, 1965.

Brueggemann, Walter A. "The Epistemological Crisis of Israel's Two Histories (Jer 9:22-23)." In Israelite Wisdom: Theological and Literary Essays in Honor of Samuel Terrien, pp. 85-105. Edited by John G. Gammie, et al. New York: Scholars Press, Union Theological Seminary, 1978.

Chafer, Lewis Sperry. Systematic Theology. 8 vols. Dallas: Dallas Seminary Press, 1947-48.

Chisholm, Robert B., Jr. "Does God Deceive?" Bibliotheca Sacra 155:617 (January-March 1998):11-28.

_____. "A Theology of Jeremiah and Lamentations." In A Biblical Theology of the Old Testament, pp. 341-63. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Constable, Thomas L. Talking to God: What the Bible Teaches about Prayer. Grand Rapids: Baker Book House, 1995.

_____. "What Prayer Will and Will Not Change." In Essays in Honor of J. Dwight Pentecost, pp. 99-113. Edited by Stanley D. Toussaint and Charles H. Dyer. Chicago: Moody Press, 1986.

Cowley, A. Aramaic Papyri of the Fifth Century B.C. Oxford: Clarendon Press, 1923.

Craigie, Peter C.; Page H. Kelley; and Joel F. Drinkard Jr. Jeremiah 1-25. Word Biblical Commentery series. Dallas: Word Books, 1991.

Decker, Rodney J. "The Church's Relationship to the New Covenant." Bibliotheca Sacra 152:607 (July-September 1995):290-305.

de Vaux, Roland. Ancient Israel: Its Life and Institutions. 2 vols. Translated by John McHugh. New York: McGraw-Hill, 1961.

Duhm, Berhard. Das Buch Jeremia. Kurzer Hand-Commentar zum Alten Testament. Tübingen/Leipzig, Germany: Mohr (Siebeck), 1901.

Dyer, Charles H. "Jeremiah." In The Bible Knowledge Commentary: Old Testament, pp. 1123-1206. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

_____. The Rise of Babylon: Sign of the End Times. Wheaton: Tyndale House Publishers, 1991.

_____. "Waistbands, Water, and the Word of God: Where Did Jeremiah Bury His Girdle?" In Integrity of Heart, Skillfulness of Hands: Biblical and Leadership Studies in Honor of Donald K. Campbell, pp. 62-81. Edited by Charles H. Dyer and Roy B. Zuck. Chicago: Moody Press, 1994.

Dyer, Charles H., and Eugene H. Merrill. The Old Testament Explorer. Nashville: Word Publishing, 2001.

Feinberg, Charles Lee. "Jeremiah." In Isaiah-Ezekiel. Vol. 6 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1986.

_____. "Jeremiah 31:22: Proverb, Promise, or Prophecy?" Bibliotheca Sacra 123:492 (October 1996): 315-24, and 124:493 (January 1967):16-21.

Freeman, Hobart E. An Introduction to the Old Testament Prophets. Chicago: Moody Press, 1968.

Goddard, Burton L. Meet Jeremiah: A Devotional Commentary. Grand Rapids: Kregel Publications, 1992.

Graybill, John F. "Jeremiah." In The Wycliffe Bible Commentary, pp. 655-94. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

Green, A. R. W. The Role of Human Sacrifice in the Ancient Near East. Missoula, Mont.: Scholars Press, 1975.

Harrison, R. K. Introduction to the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1969.

_____. Jeremiah and Lamentations: An Introduction and Commentary. Tyndale Old Testament Commentaries series. Leicester, Eng. and Downers Grove, Ill.: Inter-Varsity Press, 1973.

Hays, J. Daniel. "The Cushites: A Black Nation in the Bible." Bibliotheca Sacra 153:612 (October-December 1996):396-409.

Heater, Homer, Jr. "Do the Prophets Teach that Babylonia Will Be Rebuilt in the Eschaton?" Journal of the Evangelical Theological Society 41:1 (March 1998):23-43.

Henderson, E. The Book of the Prophet Jeremiah. Andover, Mass.: W. F. Draper, 1868.

Hengstenberg, E. W. "The New Covenant." In Classical Evangelical Essays in Old Testament Interpretation, pp. 237-51. Compiled and edited by Walter C. Kaiser Jr. Grand Rapids: Baker Book House, 1972.

Herodotus. 4 vols. With an English translation by A. D. Godley. The Loeb Classical Library. Cambridge: Harvard University Press, and London: William Heinemann, 1960.

Hillers, D. R. Treaty-Curses and the Old Testament Prophets. Biblica et orientalia 16. Rome: Pontifical Biblical Institute, 1964.

Holladay, W. L. Jeremiah. 2 vols. Hermeneia series. Philadelphia and Minneapolis: Augsburg Fortress Press, 1986, 1989.

The Interpreter's Dictionary of the Bible. S.v. "Stocks," by M. Greenberg, 4:443.

Ironside, Harry A. Lectures on the Book of Revelation. New York: Loizeaux Brothers Publishers, 1930.

Isbell, C. D. "2 Kings 22:3-23:24 and Jeremiah 36: A Stylistic Comparison." Journal for the Study of the Old Testament 8 (1978):33-45.

Jensen, Irving L. Jeremiah and Lamentations. Everyman's Bible Commentary series. Chicago: Moody Press, 1966 (Jeremiah), 1972 (Lamentations).

Johnston, R. H. "The Biblical Potter." Biblical Archaeologist 37:4 (1974):86-106.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Kaiser, Walter C., Jr. "Evidence from Jeremiah." In A Case for Premillennialism: A New Consensus, pp. 103-17. Edited by Donald K. Campbell and Jeffrey L. Townsend. Chicago: Moody Press, 1992.

Keil, Carl Friedrich. The Prophecies of Jeremiah. Translated by David Patrick. Biblical Commentary on the Old Testament. Reprint ed. 2 vols. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1960.

Keown, Gerald L.; Pamela J. Scalise; and Thomas G. Smothers. Jeremiah 26-52. Word Biblical Commentary series. Dallas: Word Books, 1995.

Kessler, M. "Form Critical Suggestions on Jer 36." Catholic Biblical Quarterly 28 (1966:389-401.

_____. "Rhetoric in Jeremiah 50 and 51." Semitics 3 (1973):3-32.

_____. "The Significance of Jer 36." Zeitschrift für die Alttestamentliche Wissenschaft 81 (1969):381-83.

Kidner, Derek. The Message of Jeremiah. The Bible Speaks Today series. Leicester, Eng. and Downers Grove, Ill.: Inter-Varsity Press, 1987.

Kjaer, Hans. "The Excavation of Shiloh 1929." Journal of the Palestine Oriental Society 10:2-3 (1930):87-174.

Lange, John Peter, ed. A Commentary on the Holy Scriptures. 25 vols. New York: Charles Scribner, 1865-80; reprint ed., Grand Rapids: Zondervan Publishing House, n. d. Vol. 6: The Book of the Prophet Jeremiah Theologically and Homiletically Expounded, by E. W. Eduard Naegelsback. Translated, enlarged, and edited by Samuel Ralph Asbury.

Master, John R. "The New Covenant." In Issues in Dispensationalism, pp. 93-110. Edited by Wesley R. Willis and John R. Master. Chicago: Moody Press, 1994.

McKane, William. "Jeremiah 13:12-14: A Problematic Proverb." In Israelite Wisdom: Theological and Literary Essays in Honor of Samuel Terrien, pp. 107-20. Edited by John G. Gammie, et al. New York: Scholars Press, Union Theological Seminary, 1978.

Meier, S. A. The Messenger in the Ancient Semitic World. Harvard Semitic Monograph 45. Atlanta: Scholars Press, 1988.

Merrill, Eugene H. Kingdom of Priests: A History of Old Testament Israel. Grand Rapids: Baker Book House, 1987.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Mowinckel, Sigmund. Zur Komposition des Buches Jeremia. Kristiania: J. Dybwad, 1914.

The New Bible Dictionary, 1962 ed. S.v. "Archaeology," by D. J. Wiseman, pp. 60-76.

_____. S.v. "Chaldaea, Chaldeans," by D. J. Wiseman, pp. 203-4.

_____. S.v. "Slave, Slavery," by Kenneth A. Kitchen, pp. 1195-99.

Paul, Shalom M. "Cuneiform Light on Jer. 9, 20." Biblica 49 (1968):373-76.

Pentecost, J. Dwight. Thy Kingdom Come. Wheaton: Scripture Press Publications, Victor Books, 1990.

Pritchard, James B. Ancient Near Eastern Texts. 2nd. ed. Princeton: Princeton University Press, 1955.

Ryrie, Charles Caldwell. The Basis of the Premillennial Faith. Neptune, NJ: Loizeaux Brothers, 1953.

Schaeffer, Francis A. Death in the City. Chicago: Inter-Varsity Press, 1969.

Shea, William H. "Daniel 3: Extra-Biblical Texts and the Convocation on the Plain of Dura." Andrews Univrsity Seminary Studies 20 (Spring 1982):29-52.

Sprinkle, Joe M. "Old Testament Perspectives on Divorce and Remarriage." Journal of the Evangelical Theological Society 40:4 (December 1997):542-43.

Stuart, Douglas K. "The Prophetic Ideal of Government in the Restoration Era." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 283-92. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

Swetnam, J. "Some Observations on the Background of saddiq in Jeremias 23:5a." Biblica 46:1 (1965):29-40.

Thiele, Edwin R. A Chronology of the Hebrew Kings. Contemporary Evangelical Perspectives series. Grand Rapids: Zondervan Publishing House, 1977.

Thompson, John Arthur. The Book of Jeremiah. International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1980.

Thomson, W. H. The Land and the Book; or, Biblical Illustrations Drawn from the Manners and Customs, the Scenes and Scenery of the Holy Land. 2 vols. New York: Harper & Brothers, 1873.

Tov, Emanuel. "The Literary History of the Book of Jeremiah in the Light of Its Textual History." In Empirical Models for Biblical Criticism, pp. 211-37. Edited by J. Tigay. Philadelphia: University of Pennsylvania Press, 1985.

Ware, Bruce A. "The New Covenant and the People(s) of God." In Dispensationalism, Israel and the Church: The Search for Definition, pp. 68-97. Edited by Craig A. Blaising and Darrell L. Bock. Grand Rapids: Zondervan Publishing House, 1992.

Walvoord, John F. "The New Covenant." In Integrity of Heart, Skillfulness of Hands: Biblical and Leadership Studies in Honor of Donald K. Campbell, pp. 186-200. Edited by Charles H. Dyer and Roy B. Zuck. Grand Rapids: Baker Book House, 1994.

Watts, John D. W. "Babylonian Idolatry in the Prophets As a False Socio-Economic System." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 115-22. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

Weinfeld, Moshe. "The Loyalty Oath in the Ancient Near East." Ugarit-Forschungen 8 (1976):379-414.

Wiseman, Donald J. Chronicles of Chaldean Kings (626-556 B.C.) in the British Museum. London: Trustees of the British Museum, 1956.

Wittstruck, T. "The Influence of Treaty Curse Imagery on the Beast Imagery of Daniel 7." Journal of Biblical Literature 97 (1978):100-102.

Wood, Fred M. Fire in My Bones. Nashville: Broadman Press, 1959.

Wood, Leon J. The Prophets of Israel. Grand Rapids: Baker Book House, 1979.

Workman, G. C. The Text of Jeremiah. Edinburgh: T. & T. Clark, 1889.

Wright, George Ernest. "The Archaeology of Palestine." In The Bible and the Ancient Near East, pp. 73-112. Edited by G. E. Wright. London: Routledge and Kegan Paul, 1961.

Young, Edward J. The Book of Isaiah. 3 vols. The New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1965, 1969, 1972.

_____. An Introduction to the Old Testament. Revised ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1960.

Copyright 2003 by Thomas L. Constable

@pict rend=gs.pixel ent=p24jer-7@

@pict rend=gs.pixel ent=p24jer-8@

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 8 (Chapter Introduction)

INTRODUCTION TO JEREMIAH 8

In this chapter the prophet goes on to denounce grievous calamities upon the people of the Jews; such as would make death more eligible than life; and that because of their idolatry, Jer 8:1 and also because of their heinous backslidings in other respects, and continuance in them, Jer 8:4 likewise their impenitence and stupidity, Jer 8:6 their vain conceit of themselves and their own wisdom; their false interpretation of Scripture, and their rejection of the word of God, Jer 8:8 their covetousness, for which it is said their wives and fields should be given to others, Jer 8:10, their flattery of the people, and their impudence, on account of which, ruin and consumption, and a blast on their vines and fig trees, are threatened, Jer 8:11, their consternation is described, by their fleeing to their defenced cities; by their sad disappointment in the expectation of peace and prosperity; and the near approach of their enemies; devouring their land, and all in it; who are compared to serpents and cockatrices that cannot be charmed, Jer 8:14 and the chapter is closed with the prophet's expressions of sorrow and concern for his people, because of their distress their idolatry had brought upon them; and because of their hopeless, and seemingly irrecoverable, state and condition, Jer 8:18.