Jeremiah 6:1
Verse
Summary
Commentary
- Keil-Delitzsch
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The Judgment is Irrevocably Decreed. - A hostile army approaches from the north, and lays siege to Jerusalem, in order to storm the city (Jer 6:1-8). None is spared, since the people rejects all counsels to reform (Jer 6:9-15). Since it will not repent, it will fall by the hands of the enemy, in spite of the outward sacrificial service (Jer 6:16-21). The enemy will smite Zion without mercy, seeing that the trial of the people has brought about no change for the better in them (Jer 6:22-30). Jer 6:1-2 The judgment breaking over Jerusalem. - Jer 6:1. "Flee, ye sons of Benjamin, out of the midst of Jerusalem, and in Tekoa blow the trumpet, and over Beth-haccerem set up a sign; for evil approaCheth from the north, and great destruction. Jer 6:2. The comely and the delicate - I lay waste the daughter of Zion. Jer 6:3. To her come shepherds with their flocks, pitch their tents about her round about, and devour each his portion. Jer 6:4. Sanctify war against her; arise, let us go up at noon. Woe unto us! for the day declineth; for the shadows of evening lengthen. Jer 6:5. Arise, let us go up by night, and destroy her palaces. Jer 6:6. For thus hath Jahveh of hosts spoken, Hew down wood, and pile up against Jerusalem a rampart; she is the city that is (to be) punished, she is all full of oppression in her midst. Jer 6:7. As a fountain pours forth its water, so pours she forth her wickedness: violence and spoiling is heard in her; before my face continually, wounds and smiting. Jer 6:8. Be warned, Jerusalem, lest my soul tear herself from thee, lest I make thee a waste, a land uninhabited." In graphic delineation of the enemy's approach against Jerusalem, the prophet calls on the people to flee. As regarded its situation, Jerusalem belonged to the tribe of Benjamin; the boundary between the tribal domain of Judah and Benjamin passed through the valley of Ben-hinnom on the south side of Jerusalem, and then ran northwards to the west of the city (Jos 15:8; Jos 18:16.). The city was inhabited by Judeans and Benjamites, Ch1 9:2. The summons is addressed to the Benjamites as the prophet's fellow-countrymen. Tekoa lay about two hours' journey southwards from Bethlehem, according to Jerome, on a hill twelve Roman miles south of Jerusalem; see on Jos 15:59. This town is mentioned because its name admits of a play on the word תּקעוּ. The alarm is given in the country south of Jerusalem, because the enemy is coming from the north, so that the flight will be directed southwards. Beth-haccerem, acc. to Jerome, was a hamlet (vicus) between Jerusalem and Tekoa, qui lingua Syra et Hebraic Bethacharma nominatur, et ipse in monte positus, apparently on what is now called the Frank's Hill, Jebel Fureidis; see on Neh 3:14. משׂאת, the lifting up, that which raises itself up, or is raised; here a lofty beacon or signal, the nature of which is not further made known. The meaning, fire-signal, or ascending column of smoke, cannot be made good from Jdg 20:38, Jdg 20:40, since there עשׁן is appended; nor from the statements of classical authors (in Ros.), that in time of war bodies of troops stationed in different places made their positions known to one another by masses of rising flame during the night, and by columns of smoke in the day time. As to the last clause, cf. Jer 1:14. "Great destruction," as in Jer 4:6. - In Jer 6:2 the impending judgment is further described. It falls on the daughter of Zion, the capital and its inhabitants, personified as a beautiful and delicately reared woman. נוה, defectively written for נאוה, contracted from נאוה, lovely, beautiful. The words are not vocatives, O fair and delicate, but accusatives made to precede their governing verb absolutely, and are explained by "the daughter of Zion," dependent on "I destroy:" the fair and the delicate, namely, the daughter of Zion, I destroy. דּמה as in Hos 4:5. The other meaning of this verb, to be like, to resemble, is wholly unsuitable here; and, besides, in this signification it is construed with אל or ל. Ew.'s translation, I mean the daughter of Zion, is not justifiable by the usage of the word, the Piel only, and not the Kal, being capable of this interpretation. Jer 6:3 The destruction comes about by means of shepherds with their flocks, who set up their tents round the city, and depasture each his portion. We need hardly observe that the shepherds and their flocks are a figure for princes, who with their peoples besiege and sack Jerusalem; with this cf. Jer 1:15. The figure does not point to a nomad swarm, or the Scythian people, as Ew. supposes. "Each his hand," i.e., what lies to his hand, or next him. Jer 6:4-7 The description passes from figure to reality, and the enemies appear before us as speaking, inciting one another to the combat, encouraging one another to storm the city. To sanctify a war, i.e., prepare themselves for the war by religious consecration, inasmuch as the war was undertaken under commission from God, and because the departure of the army, like the combat itself, was consecrated by sacrifice and other religious ceremonies; see on Joe 3:9. עלה, to go up against a place as an enemy, not, go up upon, in which case the object, them (the city or walls), could not be omitted. It is plainly the storming or capture of the town that is meant by the going up; hence we may understand what follows: and we will destroy her palaces. We have a rousing call to go up at noon or in clear daylight, joined with "woe to us," a cry of disappointment that they will not be able to gain their ends so soon, not indeed till night; in these we see the great eagerness with which they carry on the assault. יום פּנה, the day turns itself, declines towards its end; cf. Psa 90:9. The enemies act under a commission from God, who has imposed on them the labour of the siege, in order to punish Jerusalem for her sins. Jahveh is here most fittingly called the God of hosts; for as God of the world, obeyed by the armies of heaven, He commands the kings of the earth to chastise His people. Hew wood, i.e., fell trees for making the siege works, cf. Deu 20:20, both for raising the attacking ramparts, (Note: Agger ex terra lignisque attollitur contra murum, de quo tela jactantur. Veget. de re milit. iv. 15.) and for the entire apparatus necessary for storming the town. עצה is not a collective form from עץ, like דּגה from דּג; but the ה is a suffix in spite of the omission of the Mappik, which is given by but a few of the codd., eastern and western, for we know that Mappik is sometimes omitted, e.g., Num 15:28, Num 15:31; cf. Ew. 247, d. We are encouraged to take it so by Deu 20:19, where עצה are the trees in the vicinity of the town, of which only the fruit trees were to be spared in case of siege, while those which did not bear eatable fruit were to be made use of for the purposes of the siege. And thus we must here, too, read עצה, and refer the suffix to the next noun (Jerusalem). On "pile up a rampart," cf. Sa2 20:5; Eze 4:2, etc. הפקד is used as passive of Kal, and impersonally. The connection with העיר is to be taken like חנה in Isa 29:1 : the city where it is punished, or perhaps like Psa 59:6, the relative being supplied: that is punished. כּלּהּ is not to be joined, contrary to the accents, with הפקד (Ven., J. D. Mich.), a connection which, even if it were legitimate, would give but a feeble thought. It belongs to what follows, "she is wholly oppression in her midst," i.e., on all sides in her there is oppression. This is expanded in Jer 6:7. lxx and Jerome have taken הקיר from קרר, and translate: like as a cistern keeps its water cool (ψύχει, frigidam facit), so she keeps her wickedness cool. Hitz. has pronounced in favour of this interpretation, but changes "keep cool" into "keep fresh," and understands the metaphor thus: they take good care that their wickedness does not stagnate or become impaired by disuse. But it would be a strange metaphor to put "keep wickedness cool," for "maintain it in strength and vigour." We therefore, along with Luth. and most commentators, prefer the rabbinical interpretation: as a well makes its water to gush out, etc.; for there is no sufficient force in the objection that מקור from קוּר, dig, is not a spring but a well, that הקיר has still less the force of making to gush forth, and that בּור wholly excludes the idea of causing to spring out. The first assertion is refuted by Jer 2:13, מקור, fountain of living water; whence it is clear that the word does mean a well fed by a spring. It is true, indeed, that the word בּור, a later way of writing בּאר (cf. Ch1 11:17. 22 with Sa2 23:15. 20), means usually, a pit, a cistern dug out; but this form is not substantially different from בּאר, well, puteus, which is used for בּור in Ps. 55:24 and Psa 69:16. Accordingly, this latter form can undoubtedly stand with the force of בּאר, as has been admitted by the Masoretes when they substituted for it בּאר; cf. the Arab. bi'run. The noun מקור puts beyond doubt the legitimacy of giving to הקיר, from קוּר, to dig a well, the signification of making water to gush forth. The form הקרה is indeed referable to קרר, but only shows, as is otherwise well known, that no very strict line of demarcation can be drawn between the forms of verbs 'עע and 'הקיר ;עו, again, is formed regularly from קוּר. Violence and spoiling; cf. Jer 20:8, and Amo 3:10; Hab 1:3. "Before my face," before mine eyes, corresponds to "is heard," as wounds and smitings are the consequences of violence. On that head, cf. Psa 55:10-12. Jer 6:8 If Jerusalem cease not from these sins and crimes, the Lord must devote it to spoliation. Let thyself be corrected, warned; cf. Psa 2:10; Lev 26:23. תּקע from יקע, tear oneself loose, estrange oneself, as in Eze 23:17. "A land uninhabited" is an apposition giving greater expressiveness to "a waste," Jer 22:6.
John Gill Bible Commentary
O ye children of Benjamin,.... The tribe of Benjamin was with the tribe of Judah, and continued with that in the pure worship of God when the ten tribes revolted; and in the land of Israel, when they were carried captive; and besides, Jerusalem, at least part of it, was in the tribe of Benjamin, and particularly Anathoth, which was Jeremiah's native place, was in that tribe; and this altogether is a reason why the children of Benjamin are so distinctly addressed: gather yourselves to flee out of the midst of Jerusalem; where some of this tribe lived, or had betaken themselves for safety: or the Jews in general may be meant; for, as Ephraim is often put for the ten tribes, so Benjamin may be put for the two tribes, as Judah frequently is: or the words may be rendered, "be ye strong" (i) "out of the midst of Jerusalem"; as by the Septuagint, and others; and the sense may be, gather together in bodies out of Jerusalem, and form yourselves into companies, and into an army, and be prepared to meet the enemy, and fight him, who is near at hand; quit yourselves like men, and be strong; show courage and valour; perhaps this is spoken ironically, as Kimchi thinks it is; though he interprets the word, "flee ye"; that is, if ye can find a place to flee to; and the Targum is, "remove out of the midst of Jerusalem;'' but it seems rather to be a direction to go forth and meet the enemy, by what follows: and blow the trumpet in Tekoa; as an alarm of war, to give the people notice of an invasion; that the enemy was at hand, and therefore should provide themselves with armour, and gather together to meet and oppose him. Tekoa was a city in Judah, Ch2 11:5, famous, for a wise woman in it, in the times of David, Sa2 14:2. Jerom says it was twelve miles from Jerusalem, and might be seen with the eye; so that probably it was built on a very high hill, and for that reason chosen to blow the trumpet on, that it might be heard far and near; and which may be confirmed from its being said (k) to be the chief place in the land of Israel for the best oil, since olives grow on hills and mountains. There is in the clause a beautiful play on words (l), which those, who understand the Hebrew language, will easily observe: and set up a fire in Bethhaccerem. This place, as Jerom says, lay between Jerusalem and Tekoa; one of this name is mentioned in Neh 3:14. The Targum renders it, "the house of the valley of the vineyards;'' and in the Misnah (m) mention is made of the valley of Bethhaccerem, the dust of which was red, and, when water was poured upon it, became hard; and this valley perhaps took its name from the town, which might be built upon a hill, and was famous for vines, from whence it was so called; and here might be a very high tower; for, as Kimchi and Ben Melech observe, it signifies a high tower, for the keepers of the vines to sit and watch the vines all about; and this was a very proper place to set up the sign of fire in, to give notice to the country all around; for it was usual with all nations, Persians, Grecians, and Romans, to signify in the night, by signs of fire, by burning torches, and the like, either the approach of an enemy, or help from friends; the former was done by shaking and moving their torches, the latter by holding them still (n); see Jdg 20:38, for evil appeareth out of the north; Nebuchadnezzar and his army out of Babylon, which lay north of Jerusalem: and great destruction; see Jer 1:14. (i) Sept. "confortamini", V. L. "fortes estote", Tigurine version. (k) Misn. Menachot c. 8. sect. 3. (l) . (m) Misna Nidda, c. 2. c. 5. & Maimon. & Bartenora in ib. (n) Vid. Lydium de re Militari, l. 5. c. 3. p. 185, 186. & Van Tillin ib. p. 52.
Matthew Henry Bible Commentary
Here is I. Judgment threatened against Judah and Jerusalem. The city and the country were at this time secure and under no apprehension of danger; they saw no cloud gathering, but every thing looked safe and serene: but the prophet tells them that they shall shortly be invaded by a foreign power, an army shall be brought against them from the north, which shall lay all waste, and shall cause not only a general consternation, but a general desolation. It is here foretold, 1. That the alarm of this should be loud and terrible. This is represented, Jer 6:1. The children of Benjamin, in which tribe part of Jerusalem lay, are here called to shift for their own safety in the country; for the city (to which it was first thought advisable for them to flee, Jer 4:5, Jer 4:6) would soon be made too hot for them, and they would find it the wisest course to flee out of the midst of it. It is common, in public frights, for the people to think any place safer than that in which they are; and therefore those in the city are for shifting into the country, in hopes there to escape out of danger, and those in the country are for shifting into the city, in hopes there to make head against the danger; but it is all in vain when evil pursues sinners with commission. They are told to send the alarm into the country, and to do what they can for their own safety: Blow the trumpet in Tekoa, a city which lay twelve miles north from Jerusalem. Let them be stirred up to stand upon their guard: Set up a sign of fire (that is, kindle the beacons) in Beth-haccerem, the house of the vineyard, which lay on a hill between Jerusalem and Tekoa. Prepare to make a vigorous resistance, for the evil appears out of the north. This may be taken ironically: "Betake yourselves to the best methods you can think of for your own preservation, but all shall be in vain; for, when you have done your best, it will be a great destruction, for it is in vain to contend with God's judgments." 2. That the attempt upon them should be bold and formidable and such as they should be a very unequal match for. (1.) See what the daughter of Zion is, on whom the assault is made. She is compared to a comely and delicate woman (Jer 6:2), bred up in every thing that is nice and soft, that will not set so much as the sole of her foot to the ground for tenderness and delicacy (Deu 28:56), nor suffer the wind to blow upon her; and, not being accustomed to hardship, she will be the less able either to resist the enemy (for those that make war must endure hardness) or to bear the destruction with that patience which is necessary to make it tolerable. The more we indulge ourselves in the pleasures of this life the more we disfit ourselves for the troubles of this life. (2.) See what the daughter of Babylon is, by whom the assault is made. The generals and their armies are compared to shepherds and their flocks (Jer 6:3), in such numbers and in such order did they come, the soldiers following their leaders as the sheep their shepherds. The daughter of Zion dwelt at home (so some read it), expecting to be courted with love, but was invaded with fury. This comparing of the enemies to shepherds inclines me to embrace another reading, which some give of Jer 6:2, The daughter of Zion is like a comely pasture-ground and a delicate land, which invite the shepherds to bring their flocks thither to graze; and as the shepherds easily make themselves masters of an open field, which (as was then usual in some parts) lies common, owned by none, pitch their tents in it, and their flocks quickly eat it bare, so shall the Chaldean army easily break in upon the land of Judah, force for themselves a free quarter where they please, and in a little time devour all. For the further illustration of this he shows, [1.] How God shall commission them to make this destruction even of the holy land and the holy city, which were his own possession. It is he that says (Jer 6:4), Prepare you war against her; for he is the Lord of hosts, that has all hosts at his command, and he has said (Jer 6:6), Hew you down trees, and cast a mount against Jerusalem, in order to the attacking of it. The Chaldeans have great power against Judah and Jerusalem, and yet they have no power but what is given them from above. God has marked out Jerusalem for destruction. He has said, "This is the city to be visited, visited in wrath, visited by the divine justice, and this is the time of her visitation." The day is coming when those that are careless and secure in sinful ways will certainly be visited. [2.] How they shall animate themselves and one another to execute that commission. God's counsels being against Jerusalem, which cannot be altered or disannulled, the councils of war which the enemies held are made to agree with his counsels. God having said, Prepare war against her, their determinations are made subservient to his; and, notwithstanding the distance of place and the many difficulties that lay in the way, it is soon resolved, nemine contradicente - unanimously. Arise, and let us go. Note, It is good to see how the counsel and decree of God are pursued and executed in the devices and designs of men, even theirs that know him not, Isa 10:6, Isa 10:7. In this campaign, First, They resolve to be very expeditious. They have no sooner resolved upon it than they address themselves to it; it shall never be said that they left any thing to be done towards it tomorrow which they could do today: Arise, let us go up at noon, though it be in the heat of the day; nay, (Jer 6:5), Arise, let us go up at night, though it be in the dark. Nothing shall hinder them; they are resolved to lose no time. They are described as men in care to make despatch (Jer 6:4): "Woe unto us, for the day goes away, and we are not going on with our work; the shadows of the evening are stretched out, and we sit still, and let slip the opportunity." O that we were thus eager in our spiritual work and warfare, thus afraid of losing time, or any opportunity, in taking the kingdom of heaven by violence! It is folly to trifle when we have an eternal salvation to work out, and the enemies of that salvation to fight against. Secondly, They confidently expect to be very successful: "Let us go up, and let us destroy her palaces and make ourselves masters of the wealth that is in them." It was not that they might fulfill God's counsels, but that they might fill their own treasures, that they were thus eager; yet God thereby served his own purposes. II. The cause of this judgment assigned. It is all for their wickedness; they have brought it upon themselves; they must bear it, for they must bear the blame of it. They are thus oppressed because they have been oppressors; they have dealt hardly with one another, each in his turn, as they have had power and advantage, and now the enemy shall come and deal hardly with them all. This sin of oppression, and violence, and wrong-doing, is here charged upon them, 1. As a national sin (Jer 6:6): Therefore this city is to be visited, it is time to make inquisition, for she is wholly oppression in the midst of her. All orders and degrees of men, from the prince on the throne to the meanest master of a shop, were oppressive to those that were under them. Look which way you might, there were causes for complaints of this kind. 2. As a sin that had become in a manner natural to them (Jer 6:7): She casts out wickedness, in all the instances of malice and mischievousness, as a fountain casts out her waters, so plentifully and constantly, the streams bitter and poisonous, like the fountain. The waters out of the fountain will not be restrained, but will find or force their way, nor will they be checked by laws or conscience in their violent proceedings. This is fitly applied to the corrupt heart of man in his natural state; it casts out wickedness, one evil imagination or other, as a fountain casts out her waters, naturally and easily; it is always flowing, and yet always full. 3. As that which had become a constant practice with them; Violence and spoil are heard in her. The cry of it had come up before God as that of Sodom: Before me continually are grief and wounds - the complaint of those that find themselves aggrieved, being unjustly wounded in their bodies or spirits, in their estates or reputation. Note, He that is the common Parent of mankind regards and resents, and sooner or later will revenge, the mischiefs and wrongs that men do to one another. III. The counsel given them how to prevent this judgment. Fair warning is given now upon the whole matter: "Be thou instructed, O Jerusalem! Jer 6:8. Receive the instruction given thee both by the law of God and by the prophets; be wise at length for thyself." They knew very well what they had been instructed to do; nothing remained but to do it, for till then they could not be said to be instructed. The reason for this counsel is taken from the inevitable ruin they ran upon if they refused to comply with the instructions given them: Lest my soul depart, or be disjoined, from thee. This intimates what a tender affection and concern God had had for them; his very soul had been joined to them, and nothing but sin could disjoin it. Note, 1. The God of mercy is loth to depart even from a provoking people, and is earnest with them by true repentance and reformation to prevent things coming to that extremity. 2. Their case is very miserable from whom God's soul is disjoined; it intimates the loss not only of their outward blessings, but of those comforts and favours which are the more immediate and peculiar tokens of his love and presence. Compare this with that dreadful word (Heb 10:38), If any man draw back, my soul shall have no pleasure in him. 3. Those whom God forsakes are certainly undone; when God's soul departs from Jerusalem she soon becomes desolate and uninhabited, Mat 23:38.
Tyndale Open Study Notes
6:1-9 The invasion from the north, probably by the Babylonians in 605 BC, was moving toward the kingdom of Judah. As the Lord’s messenger, Jeremiah had the duty of arousing the people so that they could find shelter. 6:1 Jeremiah’s parents lived in the tribal area of Benjamin, a narrow strip of land oriented east to west a few miles north of Jerusalem. Amos had lived in Tekoa, about twelve miles south of Jerusalem (Amos 1:1). • Beth-hakkerem was about three miles south of Jerusalem, overlooking Bethlehem.
Jeremiah 6:1
Jerusalem’s Final Warning
1“Run for cover, O sons of Benjamin; flee from Jerusalem! Sound the ram’s horn in Tekoa; send up a signal over Beth-haccherem, for disaster looms from the north, even great destruction. 2Though she is beautiful and delicate, I will destroy the Daughter of Zion.
- Scripture
- Sermons
- Commentary
- Keil-Delitzsch
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The Judgment is Irrevocably Decreed. - A hostile army approaches from the north, and lays siege to Jerusalem, in order to storm the city (Jer 6:1-8). None is spared, since the people rejects all counsels to reform (Jer 6:9-15). Since it will not repent, it will fall by the hands of the enemy, in spite of the outward sacrificial service (Jer 6:16-21). The enemy will smite Zion without mercy, seeing that the trial of the people has brought about no change for the better in them (Jer 6:22-30). Jer 6:1-2 The judgment breaking over Jerusalem. - Jer 6:1. "Flee, ye sons of Benjamin, out of the midst of Jerusalem, and in Tekoa blow the trumpet, and over Beth-haccerem set up a sign; for evil approaCheth from the north, and great destruction. Jer 6:2. The comely and the delicate - I lay waste the daughter of Zion. Jer 6:3. To her come shepherds with their flocks, pitch their tents about her round about, and devour each his portion. Jer 6:4. Sanctify war against her; arise, let us go up at noon. Woe unto us! for the day declineth; for the shadows of evening lengthen. Jer 6:5. Arise, let us go up by night, and destroy her palaces. Jer 6:6. For thus hath Jahveh of hosts spoken, Hew down wood, and pile up against Jerusalem a rampart; she is the city that is (to be) punished, she is all full of oppression in her midst. Jer 6:7. As a fountain pours forth its water, so pours she forth her wickedness: violence and spoiling is heard in her; before my face continually, wounds and smiting. Jer 6:8. Be warned, Jerusalem, lest my soul tear herself from thee, lest I make thee a waste, a land uninhabited." In graphic delineation of the enemy's approach against Jerusalem, the prophet calls on the people to flee. As regarded its situation, Jerusalem belonged to the tribe of Benjamin; the boundary between the tribal domain of Judah and Benjamin passed through the valley of Ben-hinnom on the south side of Jerusalem, and then ran northwards to the west of the city (Jos 15:8; Jos 18:16.). The city was inhabited by Judeans and Benjamites, Ch1 9:2. The summons is addressed to the Benjamites as the prophet's fellow-countrymen. Tekoa lay about two hours' journey southwards from Bethlehem, according to Jerome, on a hill twelve Roman miles south of Jerusalem; see on Jos 15:59. This town is mentioned because its name admits of a play on the word תּקעוּ. The alarm is given in the country south of Jerusalem, because the enemy is coming from the north, so that the flight will be directed southwards. Beth-haccerem, acc. to Jerome, was a hamlet (vicus) between Jerusalem and Tekoa, qui lingua Syra et Hebraic Bethacharma nominatur, et ipse in monte positus, apparently on what is now called the Frank's Hill, Jebel Fureidis; see on Neh 3:14. משׂאת, the lifting up, that which raises itself up, or is raised; here a lofty beacon or signal, the nature of which is not further made known. The meaning, fire-signal, or ascending column of smoke, cannot be made good from Jdg 20:38, Jdg 20:40, since there עשׁן is appended; nor from the statements of classical authors (in Ros.), that in time of war bodies of troops stationed in different places made their positions known to one another by masses of rising flame during the night, and by columns of smoke in the day time. As to the last clause, cf. Jer 1:14. "Great destruction," as in Jer 4:6. - In Jer 6:2 the impending judgment is further described. It falls on the daughter of Zion, the capital and its inhabitants, personified as a beautiful and delicately reared woman. נוה, defectively written for נאוה, contracted from נאוה, lovely, beautiful. The words are not vocatives, O fair and delicate, but accusatives made to precede their governing verb absolutely, and are explained by "the daughter of Zion," dependent on "I destroy:" the fair and the delicate, namely, the daughter of Zion, I destroy. דּמה as in Hos 4:5. The other meaning of this verb, to be like, to resemble, is wholly unsuitable here; and, besides, in this signification it is construed with אל or ל. Ew.'s translation, I mean the daughter of Zion, is not justifiable by the usage of the word, the Piel only, and not the Kal, being capable of this interpretation. Jer 6:3 The destruction comes about by means of shepherds with their flocks, who set up their tents round the city, and depasture each his portion. We need hardly observe that the shepherds and their flocks are a figure for princes, who with their peoples besiege and sack Jerusalem; with this cf. Jer 1:15. The figure does not point to a nomad swarm, or the Scythian people, as Ew. supposes. "Each his hand," i.e., what lies to his hand, or next him. Jer 6:4-7 The description passes from figure to reality, and the enemies appear before us as speaking, inciting one another to the combat, encouraging one another to storm the city. To sanctify a war, i.e., prepare themselves for the war by religious consecration, inasmuch as the war was undertaken under commission from God, and because the departure of the army, like the combat itself, was consecrated by sacrifice and other religious ceremonies; see on Joe 3:9. עלה, to go up against a place as an enemy, not, go up upon, in which case the object, them (the city or walls), could not be omitted. It is plainly the storming or capture of the town that is meant by the going up; hence we may understand what follows: and we will destroy her palaces. We have a rousing call to go up at noon or in clear daylight, joined with "woe to us," a cry of disappointment that they will not be able to gain their ends so soon, not indeed till night; in these we see the great eagerness with which they carry on the assault. יום פּנה, the day turns itself, declines towards its end; cf. Psa 90:9. The enemies act under a commission from God, who has imposed on them the labour of the siege, in order to punish Jerusalem for her sins. Jahveh is here most fittingly called the God of hosts; for as God of the world, obeyed by the armies of heaven, He commands the kings of the earth to chastise His people. Hew wood, i.e., fell trees for making the siege works, cf. Deu 20:20, both for raising the attacking ramparts, (Note: Agger ex terra lignisque attollitur contra murum, de quo tela jactantur. Veget. de re milit. iv. 15.) and for the entire apparatus necessary for storming the town. עצה is not a collective form from עץ, like דּגה from דּג; but the ה is a suffix in spite of the omission of the Mappik, which is given by but a few of the codd., eastern and western, for we know that Mappik is sometimes omitted, e.g., Num 15:28, Num 15:31; cf. Ew. 247, d. We are encouraged to take it so by Deu 20:19, where עצה are the trees in the vicinity of the town, of which only the fruit trees were to be spared in case of siege, while those which did not bear eatable fruit were to be made use of for the purposes of the siege. And thus we must here, too, read עצה, and refer the suffix to the next noun (Jerusalem). On "pile up a rampart," cf. Sa2 20:5; Eze 4:2, etc. הפקד is used as passive of Kal, and impersonally. The connection with העיר is to be taken like חנה in Isa 29:1 : the city where it is punished, or perhaps like Psa 59:6, the relative being supplied: that is punished. כּלּהּ is not to be joined, contrary to the accents, with הפקד (Ven., J. D. Mich.), a connection which, even if it were legitimate, would give but a feeble thought. It belongs to what follows, "she is wholly oppression in her midst," i.e., on all sides in her there is oppression. This is expanded in Jer 6:7. lxx and Jerome have taken הקיר from קרר, and translate: like as a cistern keeps its water cool (ψύχει, frigidam facit), so she keeps her wickedness cool. Hitz. has pronounced in favour of this interpretation, but changes "keep cool" into "keep fresh," and understands the metaphor thus: they take good care that their wickedness does not stagnate or become impaired by disuse. But it would be a strange metaphor to put "keep wickedness cool," for "maintain it in strength and vigour." We therefore, along with Luth. and most commentators, prefer the rabbinical interpretation: as a well makes its water to gush out, etc.; for there is no sufficient force in the objection that מקור from קוּר, dig, is not a spring but a well, that הקיר has still less the force of making to gush forth, and that בּור wholly excludes the idea of causing to spring out. The first assertion is refuted by Jer 2:13, מקור, fountain of living water; whence it is clear that the word does mean a well fed by a spring. It is true, indeed, that the word בּור, a later way of writing בּאר (cf. Ch1 11:17. 22 with Sa2 23:15. 20), means usually, a pit, a cistern dug out; but this form is not substantially different from בּאר, well, puteus, which is used for בּור in Ps. 55:24 and Psa 69:16. Accordingly, this latter form can undoubtedly stand with the force of בּאר, as has been admitted by the Masoretes when they substituted for it בּאר; cf. the Arab. bi'run. The noun מקור puts beyond doubt the legitimacy of giving to הקיר, from קוּר, to dig a well, the signification of making water to gush forth. The form הקרה is indeed referable to קרר, but only shows, as is otherwise well known, that no very strict line of demarcation can be drawn between the forms of verbs 'עע and 'הקיר ;עו, again, is formed regularly from קוּר. Violence and spoiling; cf. Jer 20:8, and Amo 3:10; Hab 1:3. "Before my face," before mine eyes, corresponds to "is heard," as wounds and smitings are the consequences of violence. On that head, cf. Psa 55:10-12. Jer 6:8 If Jerusalem cease not from these sins and crimes, the Lord must devote it to spoliation. Let thyself be corrected, warned; cf. Psa 2:10; Lev 26:23. תּקע from יקע, tear oneself loose, estrange oneself, as in Eze 23:17. "A land uninhabited" is an apposition giving greater expressiveness to "a waste," Jer 22:6.
John Gill Bible Commentary
O ye children of Benjamin,.... The tribe of Benjamin was with the tribe of Judah, and continued with that in the pure worship of God when the ten tribes revolted; and in the land of Israel, when they were carried captive; and besides, Jerusalem, at least part of it, was in the tribe of Benjamin, and particularly Anathoth, which was Jeremiah's native place, was in that tribe; and this altogether is a reason why the children of Benjamin are so distinctly addressed: gather yourselves to flee out of the midst of Jerusalem; where some of this tribe lived, or had betaken themselves for safety: or the Jews in general may be meant; for, as Ephraim is often put for the ten tribes, so Benjamin may be put for the two tribes, as Judah frequently is: or the words may be rendered, "be ye strong" (i) "out of the midst of Jerusalem"; as by the Septuagint, and others; and the sense may be, gather together in bodies out of Jerusalem, and form yourselves into companies, and into an army, and be prepared to meet the enemy, and fight him, who is near at hand; quit yourselves like men, and be strong; show courage and valour; perhaps this is spoken ironically, as Kimchi thinks it is; though he interprets the word, "flee ye"; that is, if ye can find a place to flee to; and the Targum is, "remove out of the midst of Jerusalem;'' but it seems rather to be a direction to go forth and meet the enemy, by what follows: and blow the trumpet in Tekoa; as an alarm of war, to give the people notice of an invasion; that the enemy was at hand, and therefore should provide themselves with armour, and gather together to meet and oppose him. Tekoa was a city in Judah, Ch2 11:5, famous, for a wise woman in it, in the times of David, Sa2 14:2. Jerom says it was twelve miles from Jerusalem, and might be seen with the eye; so that probably it was built on a very high hill, and for that reason chosen to blow the trumpet on, that it might be heard far and near; and which may be confirmed from its being said (k) to be the chief place in the land of Israel for the best oil, since olives grow on hills and mountains. There is in the clause a beautiful play on words (l), which those, who understand the Hebrew language, will easily observe: and set up a fire in Bethhaccerem. This place, as Jerom says, lay between Jerusalem and Tekoa; one of this name is mentioned in Neh 3:14. The Targum renders it, "the house of the valley of the vineyards;'' and in the Misnah (m) mention is made of the valley of Bethhaccerem, the dust of which was red, and, when water was poured upon it, became hard; and this valley perhaps took its name from the town, which might be built upon a hill, and was famous for vines, from whence it was so called; and here might be a very high tower; for, as Kimchi and Ben Melech observe, it signifies a high tower, for the keepers of the vines to sit and watch the vines all about; and this was a very proper place to set up the sign of fire in, to give notice to the country all around; for it was usual with all nations, Persians, Grecians, and Romans, to signify in the night, by signs of fire, by burning torches, and the like, either the approach of an enemy, or help from friends; the former was done by shaking and moving their torches, the latter by holding them still (n); see Jdg 20:38, for evil appeareth out of the north; Nebuchadnezzar and his army out of Babylon, which lay north of Jerusalem: and great destruction; see Jer 1:14. (i) Sept. "confortamini", V. L. "fortes estote", Tigurine version. (k) Misn. Menachot c. 8. sect. 3. (l) . (m) Misna Nidda, c. 2. c. 5. & Maimon. & Bartenora in ib. (n) Vid. Lydium de re Militari, l. 5. c. 3. p. 185, 186. & Van Tillin ib. p. 52.
Matthew Henry Bible Commentary
Here is I. Judgment threatened against Judah and Jerusalem. The city and the country were at this time secure and under no apprehension of danger; they saw no cloud gathering, but every thing looked safe and serene: but the prophet tells them that they shall shortly be invaded by a foreign power, an army shall be brought against them from the north, which shall lay all waste, and shall cause not only a general consternation, but a general desolation. It is here foretold, 1. That the alarm of this should be loud and terrible. This is represented, Jer 6:1. The children of Benjamin, in which tribe part of Jerusalem lay, are here called to shift for their own safety in the country; for the city (to which it was first thought advisable for them to flee, Jer 4:5, Jer 4:6) would soon be made too hot for them, and they would find it the wisest course to flee out of the midst of it. It is common, in public frights, for the people to think any place safer than that in which they are; and therefore those in the city are for shifting into the country, in hopes there to escape out of danger, and those in the country are for shifting into the city, in hopes there to make head against the danger; but it is all in vain when evil pursues sinners with commission. They are told to send the alarm into the country, and to do what they can for their own safety: Blow the trumpet in Tekoa, a city which lay twelve miles north from Jerusalem. Let them be stirred up to stand upon their guard: Set up a sign of fire (that is, kindle the beacons) in Beth-haccerem, the house of the vineyard, which lay on a hill between Jerusalem and Tekoa. Prepare to make a vigorous resistance, for the evil appears out of the north. This may be taken ironically: "Betake yourselves to the best methods you can think of for your own preservation, but all shall be in vain; for, when you have done your best, it will be a great destruction, for it is in vain to contend with God's judgments." 2. That the attempt upon them should be bold and formidable and such as they should be a very unequal match for. (1.) See what the daughter of Zion is, on whom the assault is made. She is compared to a comely and delicate woman (Jer 6:2), bred up in every thing that is nice and soft, that will not set so much as the sole of her foot to the ground for tenderness and delicacy (Deu 28:56), nor suffer the wind to blow upon her; and, not being accustomed to hardship, she will be the less able either to resist the enemy (for those that make war must endure hardness) or to bear the destruction with that patience which is necessary to make it tolerable. The more we indulge ourselves in the pleasures of this life the more we disfit ourselves for the troubles of this life. (2.) See what the daughter of Babylon is, by whom the assault is made. The generals and their armies are compared to shepherds and their flocks (Jer 6:3), in such numbers and in such order did they come, the soldiers following their leaders as the sheep their shepherds. The daughter of Zion dwelt at home (so some read it), expecting to be courted with love, but was invaded with fury. This comparing of the enemies to shepherds inclines me to embrace another reading, which some give of Jer 6:2, The daughter of Zion is like a comely pasture-ground and a delicate land, which invite the shepherds to bring their flocks thither to graze; and as the shepherds easily make themselves masters of an open field, which (as was then usual in some parts) lies common, owned by none, pitch their tents in it, and their flocks quickly eat it bare, so shall the Chaldean army easily break in upon the land of Judah, force for themselves a free quarter where they please, and in a little time devour all. For the further illustration of this he shows, [1.] How God shall commission them to make this destruction even of the holy land and the holy city, which were his own possession. It is he that says (Jer 6:4), Prepare you war against her; for he is the Lord of hosts, that has all hosts at his command, and he has said (Jer 6:6), Hew you down trees, and cast a mount against Jerusalem, in order to the attacking of it. The Chaldeans have great power against Judah and Jerusalem, and yet they have no power but what is given them from above. God has marked out Jerusalem for destruction. He has said, "This is the city to be visited, visited in wrath, visited by the divine justice, and this is the time of her visitation." The day is coming when those that are careless and secure in sinful ways will certainly be visited. [2.] How they shall animate themselves and one another to execute that commission. God's counsels being against Jerusalem, which cannot be altered or disannulled, the councils of war which the enemies held are made to agree with his counsels. God having said, Prepare war against her, their determinations are made subservient to his; and, notwithstanding the distance of place and the many difficulties that lay in the way, it is soon resolved, nemine contradicente - unanimously. Arise, and let us go. Note, It is good to see how the counsel and decree of God are pursued and executed in the devices and designs of men, even theirs that know him not, Isa 10:6, Isa 10:7. In this campaign, First, They resolve to be very expeditious. They have no sooner resolved upon it than they address themselves to it; it shall never be said that they left any thing to be done towards it tomorrow which they could do today: Arise, let us go up at noon, though it be in the heat of the day; nay, (Jer 6:5), Arise, let us go up at night, though it be in the dark. Nothing shall hinder them; they are resolved to lose no time. They are described as men in care to make despatch (Jer 6:4): "Woe unto us, for the day goes away, and we are not going on with our work; the shadows of the evening are stretched out, and we sit still, and let slip the opportunity." O that we were thus eager in our spiritual work and warfare, thus afraid of losing time, or any opportunity, in taking the kingdom of heaven by violence! It is folly to trifle when we have an eternal salvation to work out, and the enemies of that salvation to fight against. Secondly, They confidently expect to be very successful: "Let us go up, and let us destroy her palaces and make ourselves masters of the wealth that is in them." It was not that they might fulfill God's counsels, but that they might fill their own treasures, that they were thus eager; yet God thereby served his own purposes. II. The cause of this judgment assigned. It is all for their wickedness; they have brought it upon themselves; they must bear it, for they must bear the blame of it. They are thus oppressed because they have been oppressors; they have dealt hardly with one another, each in his turn, as they have had power and advantage, and now the enemy shall come and deal hardly with them all. This sin of oppression, and violence, and wrong-doing, is here charged upon them, 1. As a national sin (Jer 6:6): Therefore this city is to be visited, it is time to make inquisition, for she is wholly oppression in the midst of her. All orders and degrees of men, from the prince on the throne to the meanest master of a shop, were oppressive to those that were under them. Look which way you might, there were causes for complaints of this kind. 2. As a sin that had become in a manner natural to them (Jer 6:7): She casts out wickedness, in all the instances of malice and mischievousness, as a fountain casts out her waters, so plentifully and constantly, the streams bitter and poisonous, like the fountain. The waters out of the fountain will not be restrained, but will find or force their way, nor will they be checked by laws or conscience in their violent proceedings. This is fitly applied to the corrupt heart of man in his natural state; it casts out wickedness, one evil imagination or other, as a fountain casts out her waters, naturally and easily; it is always flowing, and yet always full. 3. As that which had become a constant practice with them; Violence and spoil are heard in her. The cry of it had come up before God as that of Sodom: Before me continually are grief and wounds - the complaint of those that find themselves aggrieved, being unjustly wounded in their bodies or spirits, in their estates or reputation. Note, He that is the common Parent of mankind regards and resents, and sooner or later will revenge, the mischiefs and wrongs that men do to one another. III. The counsel given them how to prevent this judgment. Fair warning is given now upon the whole matter: "Be thou instructed, O Jerusalem! Jer 6:8. Receive the instruction given thee both by the law of God and by the prophets; be wise at length for thyself." They knew very well what they had been instructed to do; nothing remained but to do it, for till then they could not be said to be instructed. The reason for this counsel is taken from the inevitable ruin they ran upon if they refused to comply with the instructions given them: Lest my soul depart, or be disjoined, from thee. This intimates what a tender affection and concern God had had for them; his very soul had been joined to them, and nothing but sin could disjoin it. Note, 1. The God of mercy is loth to depart even from a provoking people, and is earnest with them by true repentance and reformation to prevent things coming to that extremity. 2. Their case is very miserable from whom God's soul is disjoined; it intimates the loss not only of their outward blessings, but of those comforts and favours which are the more immediate and peculiar tokens of his love and presence. Compare this with that dreadful word (Heb 10:38), If any man draw back, my soul shall have no pleasure in him. 3. Those whom God forsakes are certainly undone; when God's soul departs from Jerusalem she soon becomes desolate and uninhabited, Mat 23:38.
Tyndale Open Study Notes
6:1-9 The invasion from the north, probably by the Babylonians in 605 BC, was moving toward the kingdom of Judah. As the Lord’s messenger, Jeremiah had the duty of arousing the people so that they could find shelter. 6:1 Jeremiah’s parents lived in the tribal area of Benjamin, a narrow strip of land oriented east to west a few miles north of Jerusalem. Amos had lived in Tekoa, about twelve miles south of Jerusalem (Amos 1:1). • Beth-hakkerem was about three miles south of Jerusalem, overlooking Bethlehem.