Ch. Jeremiah 6:1-30. The Doom

In this chapter Jeremiah continues to give warning of the Scythians’ approach, and furnishes the people with a lively representation of the troubles that were at hand. It will not now suffice, in accordance with Jeremiah 4:5 ff., to flee to walled towns. Zion itself will be captured. This modification suggests either that this ch. belongs to a somewhat later date than the earlier passage, or that it was altered to suit the circumstances of Jehoiakim’s reign. The ch. falls into four divisions, each, after the first, beginning with the words, “Thus saith the Lord.” The first (1–8) depicts the approach of the enemy and the preparations for a siege; the second (9–15) describes the capture of the city whose wickedness the prophet denounces; the third (16–21) declares that the formal offerings made to God shall not help them in the day of their trouble; the fourth (22–30) sets out the cruelty with which the enemy shall treat them.

1. ye children of Benjamin] Jeremiah was himself a Benjamite (ch. Jeremiah 1:1), and Jerusalem was in Benjamin, the boundary between that tribe and Judah lying in the valley of Hinnom, to the south of the city.

and blow … Beth-haccherem] these two clauses interrupt the Ḳinah measure, and break into the context which deals with Jerusalem only. Hence Du. and Co. (not so Gi.) consider them a later insertion. “Blow the trumpet” and the proper name Tekoa involve a play on words in the Heb. (tik‘û, tĕkoa‘). Tekoa (Tekû’a) is about twelve miles S. of Jerusalem, on a hill forming part of the range which stretches from Hebron towards the Dead Sea. St Jerome writing in Palestine speaks of it as daily before his eyes. It was the birthplace of Amos (Amos 1:1), and it or its inhabitants are mentioned on several other occasions. The ruins which are found there, however, are probably all of Christian times. It is in the direction which would be naturally taken by the inhabitants in the event of flight before an invading host from the north.

a signal] Though the Hebrew word has no necessary reference to fire, a word (Massû’ah) closely connected with this one is used in later Hebrew to denote the fire lighted to give notice of the appearance of the new moon. The word used here occurs in Jdg 20:38; Jdg 20:40, to denote a pillar of smoke agreed upon as a signal. In this clause also a play on words seems intended between the imperative and its object.

Beth-haccherem] (House of the vineyard) mentioned elsewhere only in Nehemiah 3:14, and to be identified in position with a conical-shaped hill called the Frank mountain, between Bethlehem and Tekoa, so named as having been used for military purposes in the Crusades; a very suitable spot for a beacon station.

2. The comely … cut off] So the MT., but it is open to suspicion, and the Versions differ much from it. With some emendation the sense may be that Zion is compared to a pasturage, upon which shepherds bring their flocks to feed, the latter denoting the enemy carrying with them devastation.

The comely and delicate one] better, the pasturage, yea, the luxuriant one.

3. For shepherds in the sense of leaders, rulers cp. chs. Jeremiah 2:8, Jeremiah 3:15.

every one in his place] The Heb. is lit. each his hand. They shall not need to encroach upon one another, finding abundance in their own portion.

4. Prepare] lit. as mg. Sanctify. Cp. Jeremiah 51:27 f.; so Isaiah 13:3, “my consecrated ones,” said of the armies summoned to destroy Babylon. The entering upon war was looked upon as a solemn religious act, and was accompanied by corresponding ceremonies. See Deuteronomy 20:2 ff., and cp. Ezekiel 21:21 ff.

at noon] Cp. Jeremiah 15:8, Jeremiah 20:16; Zephaniah 2:4. The enemy in their eagerness are prepared to brave the full power of the sun’s rays. But the time has slipped by. The shadows lengthen.

5. The impatience of the soldiers at the delay takes the form of a demand for a night assault. Cp. Isaiah 15:1.

palaces] LXX here and often translate by θεμέλια, foundations, though varying much elsewhere in the rendering of the word, and significantly avoiding “palaces.” See Article by Mr P. J. Heywood (J. Th. S. XIII. pp. 66 ff.), who suggests that the word denoted primarily the general outline or ground plan as formed by the ramification of streets and buildings, and that the main reference of the word is to the streets and lanes, rather than to higher erections. See his discussion of numerous passages. In Jeremiah 9:21 he renders accordingly “lanes (or quarters).” In Jeremiah 17:27 and Jeremiah 49:27, though “palaces” is not an unsuitable sense for the context, LXX have ἄμφοδα, apparently the houses with the streets round about them.

6. Hew ye down trees] See Deuteronomy 20:20.

trees] mg. her (the city’s) trees.

cast up a mount] Earth was carried in baskets, and poured in a heap, until it was on a level with the walls. The assault was then made. Cp. 2 Kings 19:32; Isaiah 29:3; also Herodotus (I. 162), describing the campaign of Harpagus, a general of Cyrus, in Ionia.

the city to be visited] The expression comes in awkwardly, and MT. is very possibly corrupt. The LXX (reading differently two letters of the Hebrew verb, and so making it lit. the lie), renders, probably rightly, and with the support of Aquila’s Greek Version, O false city!

6–8. The Scythians would not make their approaches to the city in this fashion, while the absence of metre makes us hesitate to take the passage as inserted by the prophet in Jehoiakim’s time, when the Chaldaeans were the enemy expected. Hence it may be of later date.

7. The cherished wickedness of the people is illustrated by a metaphor.

a well casteth forth] MT. has two readings, well and fountain. In the former water is stored to keep it fresh, in the latter it springs out of the ground. In this application accordingly Jeremiah will mean either (a) that sin is an alien thing which has been introduced into the heart as a supply upon which to draw, or (b) that it is innate there. That he held the latter view might seem to draw support from Jeremiah 13:23, which however is not conclusive (see note there), and the former is to be preferred. It has the support of the LXX, who also agree with the mg. “keepeth fresh,” thus deriving the Hebrew form from a verb quite different in sense but akin in letters to the rare one in MT., which, though found elsewhere (2 Kings 19:24; Isaiah 37:25) only in the sense of digging for water, yet according to Rabbinic interpretation bears also the meaning given in E.VV.

sickness and wounds] disease produced by want, and deeds of violence.

8. instructed] rather, disciplined, corrected. Cp. Jeremiah 2:30, Jeremiah 5:3.

lest my soul be alienated] The verb in the original is much stronger, be wrenched. In Genesis 32:25 (Heb. 26) the same verb is rendered “was strained.”

9. turn again thine hand] addressed to the leader of the attack upon the land. Du. and Co., omitting for metrical reasons “They shall … Israel,” consider that the prophet is bidden to search whether any good grapes are yet concealed under the leaves. Cp. Genesis 18:32. In this case Jeremiah 6:10 gives the result of the search as vain.

into the baskets] better (with mg.) upon the shoots. So Gi. and others, taking MT. as another form of a word used Isaiah 18:5.

9–15. See introd. note to ch. The gleaners shall go over and over again. Calamity shall not visit the land once only, as it has already visited the Northern tribes, but many times.

10. their ear is uncircumcised] dedicated not to God’s service, but to profane uses only. Cp. Acts 7:51; so of the lips, Exodus 6:12; Exodus 6:30.

11. Therefore] But.

the fury of the Lord] The wrath which He feels has been infused into me His prophet, that I may make it known to men.

pour it out] LXX (so A.V.) have I will pour, etc. The imperative of MT. is best taken not as a prayer by Jeremiah but as God’s command to the prophet. It is, however, harsh. The declaration is made without distinction of age, because the approaching punishment includes all alike. Five periods of life are mentioned.

in the street] at play. Cp. Zechariah 8:5.

12. I will stretch out my hand] Cp. for this phrase Isaiah 5:25.

12–15. These verses are almost identical with ch. Jeremiah 8:10-12, where they are probably a later insertion.

13. from the least of them even unto the greatest] Cp. Jeremiah 5:5.

14. of my people] Cp. Jeremiah 8:11; Jeremiah 8:21, which have the daughter of. Hence it has been inserted needlessly here in mg.

lightly] LXX excellently, making nothing of it. As worthless surgeons the religious leaders refuse to examine or probe the wounds of those who are under their charge, and for the sake of their own ease assure their patients that all is well.

15. Were they ashamed when they had committed abomination?] They shall be put to shame, because they have committed abomination (so mg.). This part of the verse is made interrogative in the English in order to avoid the difficulty which the seeming contradiction contained in the following words produces. Co. and Du., however, omit the v., as failing both in metre and in harmony with its context.

nay, they were not at all ashamed] yea, they are not, etc.

among them that fall] They shall not escape, when their countrymen whom they have led astray suffer.

be cast down] better, as mg., stumble.

16. saith] rather, said, in His frequent remonstrances.

Of the branching paths the old established one will prove that which alone ye may follow with divine sanction.

the good way] lit. the way of that which is good. Cp. Jeremiah 18:15; Deuteronomy 32:7.

rest for your souls] The words have not the significance which the similar expression bears in Matthew 11:29. It is “not the inward peace which the soul has in fellowship with God, but the peace and safety which they will secure by adherence to God’s commands.” Pe.

16–21. The third division. See introd. note to the ch.

17. I set] “I ever raised up,” Dr. See on Jeremiah 6:16.

watchmen] the prophets; so Ezekiel 3:17; Ezekiel 33:7.

the sound of the trumpet] Cp. Jeremiah 6:1; Amos 3:6.

18. The Gentiles are summoned to witness the punishment. Cp. Jeremiah 4:16.

O congregation] The Hebrew word is elsewhere confined to Jews, an application which the parallelism with “nations” here forbids. Moreover, the obscurity of the expression, “what is among them,” suggests a corruption of MT. Perhaps we should read and take good knowledge of that which is coming. So Dr.

19. The conclusion of the threefold appeal. Thus God pledges Himself as it were in the sight of the whole world, that He will no longer forbear.

the fruit of their thoughts] the results of their rebelliousness. Cp. Proverbs 1:31.

my law] See on Jeremiah 8:8.

20. For the uselessness of ceremonial without obedience, cp. Isaiah 1:11; Hosea 6:6; Amos 5:21 ff.; Micah 6:6; Psalm 50:13 f.

frankincense from Sheba] Cp. Isaiah 60:6, and “Centumque Sabaeo Ture calent arae” (Aen. I. 416–7). The word occurs only in the later portions of O.T., viz. Jeremiah 17:26, Jeremiah 41:5 (in Jeremiah 7:9 and Jeremiah 44:21 the word is different); Exodus 30:34; Leviticus 2:1 and six times besides; Numbers 5:15 (all P), Isaiah 43:23; Isaiah 60:6; Isaiah 66:3; 1 Chronicles 9:29; Ca. Jeremiah 3:6, Jeremiah 4:6; Jeremiah 4:14.

cane] mg. calamus (Exodus 30:23; Ezekiel 27:19; Ca. Jeremiah 4:14). It was used as an ingredient in the making of incense, and probably the “far country” was India. Du. and Co. think that Jeremiah is not attacking the sacrificial system, but the new-fangled ritual fashions. But this involves the precarious assumption that the latter part of the v. is the work of a supplementer.

21. stumblingblocks] The enemy shall trip them up in their easygoing ways. Cp. Jeremiah 6:15.

22. from the north country] The reference, originally at any rate, was to the Scythians. See on Jeremiah 1:14.

22–30. The last of the four divisions. See introd. note to the ch.

23. set in array, as a man to the battle] equipped as a man for war.

23, 24. A large part of ch. 50 reads as an expansion of these vv.

24. Jeremiah is here the mouthpiece of his fellow-countrymen on the arrival of the news.

fame] i.e. report.

wax feeble] lit. sink down. Cp. Isaiah 5:24.

25. and terror on every side] Omit “and.” The remaining words are a characteristic expression of Jeremiah. Ch. Jeremiah 20:3 (where see note), 10, Jeremiah 46:5, Jeremiah 49:29; Psalm 31:13; cp. Job 18:11.

26. daughter of my people] collective, as in Jeremiah 4:11.

wallow thyself in] more probably, sprinkle thyself with (so LXX), though the meaning of the Hebrew root is doubtful in all its occurrences (Jeremiah 25:34; Ezekiel 27:30; Micah 1:10).

as for an only son] The importance attributed by the Jews to the possession of children involved special anguish when there was no one left to perpetuate the family. Cp. Jeremiah 22:30; Amos 8:10; Zechariah 12:10.

27. a tower] rather, as mg., a trier. It was owing to a difficulty presented by the following substantives that this was rendered tower.

a fortress] The same word (with slight difference in vocalisation) has the sense of “tower” in Isaiah 23:13. Hence probably, and with a reference to Jeremiah 1:18, the word “fortress” got into the MT. It is quite foreign to the context. If retained, it must be pointed otherwise, but the meaning which must then be given it, viz. gold-washer, or gold-extractor, has no valid support.

27–30. In these vv. the Lord reassures Jeremiah of his divine commission, and he appears under the figure of one testing metal. The result of the testing process is that no precious metal is found. All is dross.

28. grievous revolters] Heb. revolters of revolters, one of the ways of expressing the superlative. Cp. Genesis 9:25; Ezekiel 32:21 (see note in C. B.).

they are brass and iron] an awkward expression in this place, and perhaps a later insertion, suggested by Ezekiel 22:18-22.

29. The figure from refining metals is continued from Jeremiah 6:27. “In refining, the alloy containing the gold or silver is mixed with lead, and fused in a furnace on a vessel of earth or bone-ash: a current of air is turned upon the molten mass (not upon the fire); the lead then oxidizes, and acting as a flux, carries away the alloy, leaving the gold or silver pure (I. Napier, The Ancient Workers in Metal, 1856, pp. 20, 23). In the case here imagined by the prophet, so inextricably is the alloy mixed with the silver, that, though the bellows blow, and the lead is oxidised by the heat, no purification is effected; only impure silver remains.” Dr. p. 39.

30. Refuse … rejected] There is a play on the words in the Hebrew. Refuse—refused.