Jeremiah 6:5
Arise, and let us go by night, and let us destroy her palaces.
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6:1-8 Whatever methods are used, it is vain to contend with God's judgments. The more we indulge in the pleasures of this life, the more we unfit ourselves for the troubles of this life. The Chaldean army shall break in upon the land of Judah, and in a little time devour all. The day is coming, when those careless and secure in sinful ways will be visited. It is folly to trifle when we have eternal salvation to work out, and the enemies of that salvation to fight against. But they were thus eager, not that they might fulfil God's counsels, but that they might fill their own treasures; yet God thereby served his own purposes. The corrupt heart of man, in its natural state, casts out evil thoughts, just as a fountain casts out her waters. It is always flowing, yet always full. The God of mercy is loth to depart even from a provoking people, and is earnest with them, that by repentance and reformation, they may prevent things from coming to extremity.Up! and we will make the assault "by night!"

And destroy "her palaces."

The generals delay the assault until the next morning. The soldiers consider themselves aggrieved at this, and clamour for a night attack.

4, 5. The invading soldiers encourage one another to the attack on Jerusalem.

Prepare—literally, "Sanctify" war, that is, Proclaim it formally with solemn rites; the invasion was solemnly ordered by God (compare Isa 13:3).

at noon—the hottest part of the day when attacks were rarely made (Jer 15:8; 20:16). Even at this time they wished to attack, such is their eagerness.

Woe unto us—The words of the invaders, mourning the approach of night which would suspend their hostile operations; still, even in spite of the darkness, at night they renew the attack (Jer 6:5).

Let us go by night, or, this night. They were set upon it, they would lose neither day nor night; which shows that they were extraordinarily stirred up by God in this expedition.

Let us destroy her palaces: this was the bait or motive that they propounded to themselves, viz. to have the spoil of all the stately palaces and rich houses of the nobles and great ones. Arise, and let us go up by night,.... Since they could not take the city at noon, and by day, as they expected, they propose to attempt it by night; they would lose no time, but proceed on, day and night, until they had accomplished their end; this shows how much they were resolved upon it, and that nothing could discourage from it; and that they were sure of carrying their point: and therefore it follows,

and let us destroy her palaces; the tower and strong hold of Zion, the temple of Jerusalem, the king's palace, the houses of the high priest, judges, counsellors, and other civil magistrates, as well as the cottages of the meaner sort of people; for the Vulgate Latin version renders it, "her houses"; which, notwithstanding her strong walls, were not secure from the enemy.

Arise, and let us go by night, and let us destroy her palaces.
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.Verse 5. - Let us go; rather, let us go up. "To go up" is the technical term for the movements of armies, whether advancing (as here and Isaiah 7:1) or retreating (as Jeremiah 21:2; Jeremiah 34:21; Jeremiah 37:5, 11). Jeremiah 5:29 is a refrain-like repetition of Jeremiah 5:9. - The Jeremiah 5:30 and Jeremiah 5:31 are, as Hitz. rightly says, "a sort of epimetrum added after the conclusion in Jeremiah 5:29," in which the already described moral depravity is briefly characterized, and is asserted of all ranks of the people. Appalling and horrible things happen in the land; cf. Jeremiah 2:12; Jeremiah 23:14; Jeremiah 18:13; Hosea 6:10. The prophets prophesy with falsehood, בּשּׁקר, as in Jeremiah 20:6; Jeremiah 29:9; more fully בּשׁמי לשׁקר, Jeremiah 23:25; Jeremiah 27:15. The priests rule על, at their (the prophets') hands, i.e., under their guidance or direction; cf. 1 Chronicles 25:2., 2 Chronicles 23:18; not: go by their side (Ges., Dietr.), for רדה is not: go, march on, but: trample down. My people loves it so, yields willingly to such a lead; cf. Amos 4:5. What will ye do לאחריתהּ, as to the end of this conduct? The suff. faem. with neuter force. The end thereof will be the judgment; will ye be able to turn it away?
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