Jer 10:17-25 | KD | STEP | In the congregation of the people is addressed, and captivity in a foreign land is announced to them. This announcement stands in connection with , in so far as captivity is the accomplishment of the visitation of Judah threatened in Jer 9:24. That connection is not, however, quite direct; the announcement is led up to by the warning against idolatry of vv. 1-16, inasmuch as it furnishes confirmation of the threat uttered in , that the idols shall perish in the day of their visitation, and shows besides how, by its folly in the matter of idolatry, Judah has drawn judgment down on itself. The confession in : the shepherds are become brutish, points manifestly back to the description in of the folly of the idolaters, and exhibits the connection of with the preceding warning against idolatry. For "gather up," etc., Hitz. translates: gather thy trumpery from the ground; so that the expression would have a contemptuous tone. But the meaning of rubbish cannot be proved to belong to כּנעה; and the mockery that would lie in the phrase is out of place. כּנעה, from Arab. kǹ , contrahere , constipare , means that which is put together, packed up, one’s bundle. The connection of אסף and מארץ is pregnant: put up thy bundle and carry it forth of the land. As N. G. Schroeder suspected, there is about the expression something of the nature of a current popular phrase, like the German Schnür dein Bündel , pack up, i.e., make ready fore the road. She who sits in the siege. The daughter of Zion is meant, but we must not limit the scope to the population of Jerusalem; as is clear from "inhabitants of the land," , the population of the whole land are comprised in the expression. As to the form יושׁבתי, see at Jer 22:23. אספּי with dag. lene after the sibilant, as in Isa 47:2. "I hurl forth" expresses the violent manner of the captivity; cf. Isa 22:17. "This time;" hitherto hostile invasions ended with plundering and the imposition of a tribute: 2Ki 14:14; 2Ki 16:5; 2Ki 18:13. - And I press them hard, or close them in, למען ימצאוּ. These words are variously explained, because there is no object expressed, and there may be variety of opinion as to what is the subject. Hitz., Umbr., Näg., take the verb find in the sense of feel, and so the object צרה would easily be supplied from the verb הצרתי: so that they may feel it, i.e., I will press them sensibly. But we cannot make sure of this meaning for מצא either from or from , where know (ידע) and מצא are clearly identical conceptions. Still less is Graf entitled to supply as object: that which they seek and are to find, namely, God. His appeal in support of this to passages like ; and , proves nothing; for in such the object is manifestly suggested by the contest, which is not the case here. A just conclusion is obtained when we consider that הצרתי contains a play on בּמּצור in , and cannot be understood otherwise than as a hemming in by means of a siege. The aim of the siege is to bring those hemmed in under the power of the besiegers, to get at, reach them, or find them. Hence we must take the enemy as subject to "find," while the object is given in להם: so that they (the enemy) may find them (the besieged). Thus too Jerome, who translates the disputed verb passively: et tribulabo eos ut inveniantur ; while he explains the meaning thus: sic eos obsideri faciam, sicque tribulabo et coangustabo, ut omnes in urbe reperiantur et effugere nequeant malum . Taken thus, the second clause serves to strengthen the first: I will hurl forth the inhabitants of this land into a foreign land, and none shall avoid this fate, for I will so hem them in that none shall be able to escape. This harassment will bring the people to their senses, so that they shall humble themselves under the mighty hand of God. Such feelings the prophet utters at Jer 10:19., in the name of the congregation, as he did in the like passage Jer 4:19. As from the hearts of those who had been touched by their affliction, he exclaims: Woe is me for my breach! i.e., my crushing overthrow. The breach is that sustained by the state in its destruction, see at Jer 4:6. נחלה, grown sick, i.e., grievous, incurable is the stroke that has fallen upon me. For this word we have in אנוּשׁה, which is explained by "refuseth to be healed." ואני introduces an antithesis: but I say, sc. in my heart, i.e., I think. Hitz. gives אך the force of a limitation = nothing further than this, but wrongly; and, taking the perf. אמרתּי as a preterite, makes out the import to be: "in their state of careless security they had taken the matter lightly, saying as it were, If no further calamity than this menace us, we may be well content;" a thought quite foreign to the context. For "this my suffering" can be nothing else than the "hurt" on account of which the speaker laments, or the stroke which he calls dangerous, incurable. אך has, besides, frequently the force of positive asseveration: yea, certainly (cf. Ew. §354, a ), a force readily derived from that of only, nothing else than. And so here: only this, i.e., even this is my suffering. חלי, sickness, here suffering in general, as in Hos 5:13; Isa 53:3., etc. The old translators took the Yod as pronoun (my suffering), whence it would be necessary to point חלי, like גּוי, Zep 2:9; cf. Ew. §293, b , Rem. - The suffering which the congregation must bear consists in the spoliation of the land and the captivity of the people, represented in under the figure of a destruction of their tent and the disappearance of their sons. The Chald. has fairly paraphrased the verse thus: my land is laid waste and all my cities are plundered, my people has gone off (into exile) and is no longer here. יצאני construed with the accus. like egredi urbem ; cf. Ge. 54:4, etc. - From "my sons have forsaken me" Näg. draws the inference that and are the words of the country personified, since neither the prophet could so speak, nor the people, the latter being indeed identical with the sons, and so not forsaken, but forsaking. This inference rests on a mistaken view of the figure of the daughter of Zion, in which is involved the conception of the inhabitants of a land as the children of the land when personified as mother. Nor is there any evidence that the land is speaking in the words: I think, This is my suffering, etc. It is besides alleged that the words give no expression to any sense of guilt; they are said, on the contrary, to give utterance to a consolation which only an innocent land draws from the fact that a calamity is laid upon it, a calamity which must straightway be borne. This is neither true in point of fact, nor does it prove the case. The words, This is my suffering, etc., indicate resignation to the inevitable, not innocence or undeserved suffering. Hereon Graf remarks: "The suffering was unmerited, in so far as the prophet and the godly amongst the people were concerned; but it was inevitable that he and they should take it upon their shoulders, along with the rest." Asserted with so great width, this statement cannot be admitted. The present generation bears the punishment not only for the sins of many past generations, but for its own sins; nor were the godly themselves free from sin and guilt, for they acknowledge the justice of God’s chastisement, and pray God to chasten them בּמשׁפּט, not in anger ( ). Besides, we cannot take the words as spoken by the prophet or by the godly as opposed to the ungodly, since it is the sons of the speaker ("my sons") that are carried captive, who can certainly not be the sons of the godly alone.

‏ Jeremiah 10:17-25

In Jer 10:17 the congregation of the people is addressed, and captivity in a foreign land is announced to them. This announcement stands in connection with Jer 9:25, in so far as captivity is the accomplishment of the visitation of Judah threatened in Jer 9:24. That connection is not, however, quite direct; the announcement is led up to by the warning against idolatry of vv. 1-16, inasmuch as it furnishes confirmation of the threat uttered in Jer 10:15, that the idols shall perish in the day of their visitation, and shows besides how, by its folly in the matter of idolatry, Judah has drawn judgment down on itself. The confession in Jer 10:21 : the shepherds are become brutish, points manifestly back to the description in Jer 10:14 of the folly of the idolaters, and exhibits the connection of Jer 10:17-25 with the preceding warning against idolatry. For "gather up," etc., Hitz. translates: gather thy trumpery from the ground; so that the expression would have a contemptuous tone. But the meaning of rubbish cannot be proved to belong to כּנעה; and the mockery that would lie in the phrase is out of place. כּנעה, from Arab. kǹ , contrahere , constipare, means that which is put together, packed up, one’s bundle. The connection of אסף and מארץ is pregnant: put up thy bundle and carry it forth of the land. As N. G. Schroeder suspected, there is about the expression something of the nature of a current popular phrase, like the German Schnür dein Bündel, pack up, i.e., make ready fore the road. She who sits in the siege. The daughter of Zion is meant, but we must not limit the scope to the population of Jerusalem; as is clear from "inhabitants of the land," Jer 10:18, the population of the whole land are comprised in the expression. As to the form יושׁבתי, see at Jer 22:23. אספּי with dag. lene after the sibilant, as in Isa 47:2. "I hurl forth" expresses the violent manner of the captivity; cf. Isa 22:17. "This time;" hitherto hostile invasions ended with plundering and the imposition of a tribute: 2Ki 14:14; 2Ki 16:5; 2Ki 18:13. - And I press them hard, or close them in, למען ימצאוּ. These words are variously explained, because there is no object expressed, and there may be variety of opinion as to what is the subject. Hitz., Umbr., Näg., take the verb find in the sense of feel, and so the object צרה would easily be supplied from the verb הצרתי: so that they may feel it, i.e., I will press them sensibly. But we cannot make sure of this meaning for מצא either from Jer 17:9 or from Ecc 8:17, where know (ידע) and מצא are clearly identical conceptions. Still less is Graf entitled to supply as object: that which they seek and are to find, namely, God. His appeal in support of this to passages like Psa 32:6; Deu 4:27 and Deu 4:29, proves nothing; for in such the object is manifestly suggested by the contest, which is not the case here. A just conclusion is obtained when we consider that הצרתי contains a play on בּמּצור in Jer 10:17, and cannot be understood otherwise than as a hemming in by means of a siege. The aim of the siege is to bring those hemmed in under the power of the besiegers, to get at, reach them, or find them. Hence we must take the enemy as subject to "find," while the object is given in להם: so that they (the enemy) may find them (the besieged). Thus too Jerome, who translates the disputed verb passively: et tribulabo eos ut inveniantur; while he explains the meaning thus: sic eos obsideri faciam, sicque tribulabo et coangustabo, ut omnes in urbe reperiantur et effugere nequeant malum. Taken thus, the second clause serves to strengthen the first: I will hurl forth the inhabitants of this land into a foreign land, and none shall avoid this fate, for I will so hem them in that none shall be able to escape.

This harassment will bring the people to their senses, so that they shall humble themselves under the mighty hand of God. Such feelings the prophet utters at Jer 10:19., in the name of the congregation, as he did in the like passage Jer 4:19. As from the hearts of those who had been touched by their affliction, he exclaims: Woe is me for my breach! i.e., my crushing overthrow. The breach is that sustained by the state in its destruction, see at Jer 4:6. נחלה, grown sick, i.e., grievous, incurable is the stroke that has fallen upon me. For this word we have in Jer 15:18 אנוּשׁה, which is explained by "refuseth to be healed." ואני introduces an antithesis: but I say, sc. in my heart, i.e., I think. Hitz. gives אך the force of a limitation = nothing further than this, but wrongly; and, taking the perf. אמרתּי as a preterite, makes out the import to be: "in their state of careless security they had taken the matter lightly, saying as it were, If no further calamity than this menace us, we may be well content;" a thought quite foreign to the context. For "this my suffering" can be nothing else than the "hurt" on account of which the speaker laments, or the stroke which he calls dangerous, incurable. אך has, besides, frequently the force of positive asseveration: yea, certainly (cf. Ew. §354, a), a force readily derived from that of only, nothing else than. And so here: only this, i.e., even this is my suffering. חלי, sickness, here suffering in general, as in Hos 5:13; Isa 53:3., etc. The old translators took the Yod as pronoun (my suffering), whence it would be necessary to point חלי, like גּוי, Zep 2:9; cf. Ew. §293, b, Rem. - The suffering which the congregation must bear consists in the spoliation of the land and the captivity of the people, represented in Jer 10:20 under the figure of a destruction of their tent and the disappearance of their sons. The Chald. has fairly paraphrased the verse thus: my land is laid waste and all my cities are plundered, my people has gone off (into exile) and is no longer here. יצאני construed with the accus. like egredi urbem; cf. Ge. 54:4, etc. - From "my sons have forsaken me" Näg. draws the inference that Jer 10:19 and Jer 10:20 are the words of the country personified, since neither the prophet could so speak, nor the people, the latter being indeed identical with the sons, and so not forsaken, but forsaking. This inference rests on a mistaken view of the figure of the daughter of Zion, in which is involved the conception of the inhabitants of a land as the children of the land when personified as mother. Nor is there any evidence that the land is speaking in the words: I think, This is my suffering, etc. It is besides alleged that the words give no expression to any sense of guilt; they are said, on the contrary, to give utterance to a consolation which only an innocent land draws from the fact that a calamity is laid upon it, a calamity which must straightway be borne. This is neither true in point of fact, nor does it prove the case. The words, This is my suffering, etc., indicate resignation to the inevitable, not innocence or undeserved suffering. Hereon Graf remarks: "The suffering was unmerited, in so far as the prophet and the godly amongst the people were concerned; but it was inevitable that he and they should take it upon their shoulders, along with the rest." Asserted with so great width, this statement cannot be admitted. The present generation bears the punishment not only for the sins of many past generations, but for its own sins; nor were the godly themselves free from sin and guilt, for they acknowledge the justice of God’s chastisement, and pray God to chasten them בּמשׁפּט, not in anger (Jer 10:24). Besides, we cannot take the words as spoken by the prophet or by the godly as opposed to the ungodly, since it is the sons of the speaker ("my sons") that are carried captive, who can certainly not be the sons of the godly alone. Jer 10:21-25

The cause of this calamity is that the shepherds, i.e., the princes and leaders of the people (see on Jer 2:8; Jer 3:15), are become brutish, have not sought Jahveh, i.e., have not sought wisdom and guidance from the Lord. And so they could not deal wisely, i.e., rule the people with wisdom. השׂכּיל is here not merely: have prosperity, but: show wisdom, deal wisely, securing thus the blessed results of wisdom. This is shown both by the contrasted "become brutish" and by the parallel passage, Jer 3:15. מרעיתם, their pasturing, equivalent to "flock of their pasturing," their flock, Jer 23:1.

The calamity over which the people mourns is drawing near, Jer 10:22. Already is heard the tremendous din of a mighty host which approaches from the north to make the cities of Judah a wilderness. קול שׁמוּעה is an exclamation: listen to the rumour, it is coming near. From a grammatical point of view the subject to "comes" is "rumour," but in point of sense it is that of which the rumour gives notice. Graf weakens the sense by gathering the words into one assertory clause: "They hear a rumour come." The "great commotion" is that of an army on the march, the clattering of the weapons, the stamping and neighing of the war-horses; cf. Jer 6:23; Jer 8:16. From the land of midnight, the north, cf. Jer 1:14; Jer 4:6, etc. "To make the cities," etc., cf. Jer 4:7; Jer 9:10. - The rumour of the enemy’s approach drives the people to prayer, Jer 10:23-25. The prayer of these verses is uttered in the name of the congregation. It begins with the confession: Not with man is his way, i.e., it is not within man’s power to arrange the course of his life, nor in the power of the man who walks to fix his step (וbefore הכין merely marking the connection of the thought: cf. Ew. §348, a). The antithesis to לאדם and לאישׁ is ליהוה, with God; cf. Psa 37:23; Pro 16:9 : Man’s heart deviseth his way, but Jahveh establisheth the steps. The thought is not: it is not in man’s option to walk in straight or crooked, good or evil ways, but: the directing of man, the way by which he must go, lies not in his own but in God’s power. Hitz. justly finds here the wisdom that admits: "Mit unserer Macht ist nichts getan," - man’s destiny is ordained not by himself, but by God. Upon this acquiescence in God’s dispensation of events follows the petition: Chasten me, for I have deserved punishment, but chasten בּמשׁפּט, acc. to right, not in Thine anger; cf. Psa 6:2; Psa 38:2. A chastening in anger is the judgment of wrath that shall fall on obstinate sinners and destroy them. A chastening acc. to right is one such as is demanded by right (judgment), as the issue of God’s justice, in order to the reclamation and conversion of the repentant sinner. "Lest Thou make me little," insignificant, puny; not merely, diminish me, make me smaller than I now am. For such a decrease of the people would result even from a gentle chastisement. There is no comparative force in the words. To make small, in other words, reduce to a small, insignificant people. This would be at variance with "right," with God’s ordained plan in regard to His people. The expression is not equivalent to: not to make an utter end, Jer 30:11, etc. The people had no call to pray that they might escape being made an utter end of; thus much had been promised by God, Jer 4:27; Jer 5:10. - God is asked to pour forth His fury upon the heathen who know not the Lord nor call upon His name, because they seek to extirpate Jacob (the people of Israel) as the people of God, at this time found in Judah alone. The several words in Jer 10:25 suggest the fury with which the heathen proceed to the destruction of Israel. The present verse is reproduced in Psa 79:6-7, a psalm written during the exile, or at least after the destruction of Jerusalem by the Chaldeans; but in the reproduction the energetic expansion of the "devoured" is omitted. Judah’s Faithlessness to Covenant Obligations, and the Consequences Thereof - Jeremiah 11-13

In the first part of this compilation of discourses (Jer 11:1-17) Judah is upbraided for disloyalty to the covenant, on account of which people and kingdom are threatened with sore disaster. In the second part (11:18-12:17), the murderous attempt of the people of Anathoth against the prophet’s life (Jer 11:18-23) gives occasion for a description of Judah’s irreclaimable perverseness; while Jeremiah’s expostulation with God as to the prosperity of godless men, and the reproof therefor received by him from God (Jer 12:1-6), call forth an announcement that, in spite of God’s long-suffering, judgment on Judah and all nations will not be for ever deferred (Jer 12:7-17). Finally, in the third part, Jer 13, we have first a further account, by means of a symbolical action to be performed by the prophet, of the abasement of Judah’s pride in banishment to Euphrates (Jer 11:1-11); and next, an account of the judgment about to fall on Judah in the destruction of Jerusalem, and this both in figurative and in direct language (Jer 11:12 -27).

From the contents of the discourses it appears unquestionable that we have here, gathered into the unity of a written record, various oral addresses of Jeremiah, together with some of the experiences that befell him in the exercise of his calling. There is no foundation for the assertion, that Jer 12:7-17 is a self-complete prophetic discourse (Hitz.), or a supplement to the rest, written in the last years of Jehoiakim (Graf); nor for the assumption of several commentators, that the composition of c. 13 falls into the time of Jehoiachin - as will be shown when we come to expound the passages referred to. The discourse throughout contains nothing that might not have been spoken or have happened in the time of Josiah; nor have we here any data for determining precisely the dates of the several portions of the whole discourse.

Judah’s Disloyalty to the Covenant, with the Consequences Thereof

In Jer 11:2-8 is a short summary of the covenant made with the fathers; in Jer 11:9-13 is an account of the breaking of this covenant by Judah, and of the calamity which results therefrom; and in Jer 11:14-17 further description of this calamity.