A wonderful and horrible thing is committed in the land;
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EXPOSITORY (ENGLISH BIBLE)Wonderful.—Better, terrible.
Is committed.—Better, has come to pass.Jeremiah 5:30-31. A wonderful and horrible thing is committed — So stupendous a crime, that it is beyond the apprehension of man to conceive, much more to express, its greatness; and so abominable, that a man ought even to loathe the thoughts of it. What this is, we have in the next verse; in the land — That is, this land, which aggravates the greatness of the wonder that such a thing should exist in such a land! The prophets prophesy falsely, &c. — Both priests and prophets agree to speak pleasing things to the people, thereby to keep up their interest and authority with them. And my people love to have it so — They are well enough pleased to be thus misled. If the prophets and priests will let them alone in their sins, they will give them no disturbance in theirs. They love to be held and governed by a loose rein, and like those rulers very well that will not restrain their lusts, and those teachers that will not reprove them: see note on Isaiah 30:10. And what will ye do in the end thereof — And what can this end in, but a total corruption of manners? The consequence of which must be the utter ruin of the state.
The land, Heb. this land, aggravating the greatness of the wonder, that such a thing should be in such a land: see Isaiah 26:10. A wonderful and horrible thing is committed in the land;
EXEGETICAL (ORIGINAL LANGUAGES)30. wonderful] appalling. The word properly means desolation, destruction.
30, 31. See introd. summary to section. Leaders and people unite in disaffection.Verses 30, 31. - The result of the prophet's examination of the moral condition of the people. Verse 30. - A wonderful and horrible thing, etc.; rather, an appalling and horrible thins hath happened in the land. The word rendered "appalling" (or stupefying) has a peculiar force, it only occurs again in Jeremiah 23:14, though a cognate adjective is found in Jeremiah 18:13 (comp. on Jeremiah 2:11). Deuteronomy 21:18, Deuteronomy 21:20. Hence the following סרוּ is not to be taken from סרר: they defy (Hitz.), but from סוּר: they turn away and go off, and consider not that they owe their daily bread to the Lord. Neither does God's power move the obdurate people to the fear of Him, nor do the proofs of His love make any impression. They do not consider that God gives them the rain which lends the land its fruitfulness, so that at the fixed time they may gather in the harvest. The ו cop. before יורה is rejected by the Masoretes in the Keri as out of place, since גּשׁם is not any special rain, co-ordinate to the early and late rain (Hitz.), or because they had Deuteronomy 11:14; Joel 2:23 before them. But in this they failed to notice that the ו before יורה and that before מלקושׁ are correlative, having the force of et - et. שׁבעת is stat. constr. from שׁבעת, weeks, and to it חקּות is co-ordinated in place of an adjective, so that קציר is dependent on two co-ordinate stat. constr., as in Jeremiah 46:9, Jeremiah 46:11; Zephaniah 2:6. But the sense is not, the weeks, the statutes, of the harvest, i.e., the fixed and regulated phenomena which regulate the harvest (Graf), but, appointed weeks of harvest. The seven weeks between the second day of the passover and the feast of harvest, or of weeks, Exodus 23:16; Exodus 34:22; Deuteronomy 16:9., are what is here meant. We must reject the rendering, "oath as to the harvest-time" (L. de Dieu, J. D. Mich., and Ew.), since Scripture knows nothing of oaths taken by God as to the time of harvest; in Genesis 8:22 there is no word of an oath.
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