13 I utterly consume them, an affirmation of Jehovah, There are no grapes in the vine, Yea, there are no figs in the fig-tree, And the leaf hath faded, And the strength they have passeth from them.
and having seen a certain fig-tree on the way, he came to it, and found nothing in it except leaves only, and he saith to it, `No more from thee may fruit be -- to the age;' and forthwith the fig-tree withered.
It hath made my vine become a desolation, And my fig-tree become a chip, It hath made it thoroughly bare, and hath cast down, Made white have been its branches.
and use unto the rebellious house a simile, and thou hast said unto them: Thus said the Lord Jehovah: To set on the pot, to set `it' on, and also to pour into it water, To gather its pieces unto it, every good piece, Thigh and shoulder, the choice of the bones to fill in. The choice of the flock to take, And also to pile of the bones under it, Boil it thoroughly, yea, cook its bones in its midst. Therefore, thus said the Lord Jehovah: Wo `to' the city of blood, A pot whose scum `is' in it, And its scum hath not come out of it, By piece of it, by piece of it bring it out, Not fallen on it hath a lot. For her blood in her midst hath been, On a clear place of a rock she hath set it, She hath not poured it on the earth, To cover it over with dust. To cause fury to come up to take vengeance, I have put her blood on a clear place of a rock -- not to be covered. Therefore, thus said the Lord Jehovah: Wo `to' the city of blood, yea, I -- I make great the pile. Make abundant the wood, Kindle the fire, consume the flesh, And make the compound, And let the bones be burnt. And cause it to stand on its coals empty, So that its brass is hot and burning, Melted hath been in its midst its uncleanness, Consumed is its scum.
for the sun did rise with the burning heat, and did wither the grass, and the flower of it fell, and the grace of its appearance did perish, so also the rich in his way shall fade away!
And he spake this simile: `A certain one had a fig-tree planted in his vineyard, and he came seeking fruit in it, and he did not find; and he said unto the vine-dresser, Lo, three years I come seeking fruit in this fig-tree, and do not find, cut it off, why also the ground doth it render useless? `And he answering saith to him, Sir, suffer it also this year, till that I may dig about it, and cast in dung; and if indeed it may bear fruit --; and if not so, thereafter thou shalt cut it off.'
And I proclaim draught on the land, And on the mountains, and on the corn, And on the new wine, and on the oil, And on what the ground doth bring forth, And on man, and on beast, And on all labour of the hands.'
Though the fig-tree doth not flourish, And there is no produce among vines, Failed hath the work of the olive, And fields have not yielded food, Cut off from the fold hath been the flock, And there is no herd in the stalls.
Spoiled is the field, mourned hath the ground, For spoiled is the corn, Dried up hath been new wine, languish doth oil. Be ashamed, ye husbandmen, Howl, vine-dressers, for wheat and for barley, For perished hath the harvest of the field. The vine hath been dried up, And the fig-tree doth languish, Pomegranate, also palm, and apple-tree, All trees of the field have withered, For dried up hath been joy from the sons of men.
And she knew not that I had given to her, The corn, and the new wine, and the oil. Yea, silver I did multiply to her, And the gold they prepared for Baal. Therefore do I turn back, And I have taken My corn in its season, And My new wine in its appointed time, And I have taken away My wool and My flax, covering her nakedness.
and consumed hath been your strength in vain, and your land doth not give her produce, and the tree of the land doth not give its fruit.
Therefore, thus said the Lord Jehovah: Because of your all becoming dross, Therefore, lo, I am gathering you unto the midst of Jerusalem, A gathering of silver, and brass, and iron, and lead, and tin, Unto the midst of a furnace -- to blow on it fire, to melt it, So do I gather in Mine anger and in My fury, And I have let rest, and have melted you. And I have heaped you up, And blown on you in the fire of My wrath, And ye have been melted in its midst.
And hath been as a tree planted by waters, And by a rivulet he sendeth forth his roots, And he doth not see when heat cometh, And his leaf hath been green, And in a year of dearth he is not sorrowful, Nor doth he cease from making fruit.
And it hath consumed thy harvest and thy bread, They consume thy sons, and thy daughters, It consumeth thy flock, and thy herd, It consumeth thy vine, and thy fig-tree, It maketh poor thy fenced cities, In which thou art trusting -- by the sword.
And it hath come to pass, in that day, Jehovah layeth a charge on the host of the high place in the high place, And on the kings of the land on the land. And they have been gathered -- A gathering of bound ones in a pit, And shut up they have been in a prison, And after a multitude of days are inspected.
For ten acres of vineyard do yield one bath, And an homer of seed yieldeth an ephah.
What -- to do still to my vineyard, That I have not done in it! Wherefore, I waited to the yielding of grapes, And it yieldeth bad ones! And now, pray, let me cause you to know, That which I am doing to my vineyard, To turn aside its hedge, And it hath been for consumption, To break down its wall, And it hath been for a treading-place. And I make it a waste, It is not pruned, nor arranged, And gone up have brier and thorn, And on the thick clouds I lay a charge, From raining upon it rain.
vineyards thou dost plant, and hast laboured, and wine thou dost not drink nor gather, for the worm doth consume it; olives are to thee in all thy border, and oil thou dost not pour out, for thine olive doth fall off. `Sons and daughters thou dost beget, and they are not with thee, for they go into captivity; all thy trees and the fruit of thy ground doth the locust possess;
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Jeremiah 8
Commentary on Jeremiah 8 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 8
Jer 8:1-22. The Jew's Coming Punishment; Their Universal and Incurable Impenitence.
1. The victorious Babylonians were about to violate the sanctuaries of the dead in search of plunder; for ornaments, treasures, and insignia of royalty were usually buried with kings. Or rather, their purpose was to do the greatest dishonor to the dead (Isa 14:19).
2. spread … before the sun, &c.—retribution in kind. The very objects which received their idolatries shall unconcernedly witness their dishonor.
loved … served … after … walked … sought … worshipped—Words are accumulated, as if enough could not be said fully to express the mad fervor of their idolatry to the heavenly host (2Ki 23:5).
nor … buried—(Jer 22:19).
dung—(Jer 9:22; Ps 83:10).
3. The survivors shall be still worse off than the dead (Job 3:21, 22; Re 9:6).
which remain in all the places—"in all places of them that remain, whither I … that is, in all places whither I have driven them that remain [Maurer].
4. "Is it not a natural instinct, that if one falls, he rises again; if one turns away (that is, wanders from the way), he will return to the point from which he wandered? Why then does not Jerusalem do so?" He plays on the double sense of return; literal and metaphorical (Jer 3:12; 4:1).
5. slidden … backsliding—rather, as the Hebrew is the same as in Jer 8:4, to which this verse refers, "turned away with a perpetual turning away."
perpetual—in contrast to the "arise" ("rise again," Jer 8:4).
refuse to return—in contrast to, "shall he … not return" (Jer 8:4; Jer 5:3).
6. spake not aright—that is, not so as penitently to confess that they acted wrong. Compare what follows.
every one … his course—The Keri reads "course," but the Chetib, "courses." "They persevere in the courses whatever they have once entered on." Their wicked ways were diversified.
horse rusheth—literally, "pours himself forth," as water that has burst its embankment. The mad rapidity of the war horse is the point of comparison (Job 39:19-25).
7. The instinct of the migratory birds leads them with unfailing regularity to return every spring from their winter abodes in summer climes (So 2:12); but God's people will not return to Him even when the winter of His wrath is past, and He invites them back to the spring of His favor.
in the heaven—emphatical. The birds whose very element is the air, in which they are never at rest, yet show a steady sagacity, which God's people do not.
times—namely, of migrating, and of returning.
my people—This honorable title aggravates the unnatural perversity of the Jews towards their God.
know not, &c.—(Jer 5:4, 5; Isa 1:3).
8. law … with us—(Ro 2:17). Possessing the law, on which they prided themselves, the Jews might have become the wisest of nations; but by their neglecting its precepts, the law became given "in vain," as far as they were concerned.
scribes—copyists. "In vain" copies were multiplied. Maurer translates, "The false pen of the scribes hath converted it [the law] into a lie." See Margin, which agrees with Vulgate.
9. dismayed—confounded.
what wisdom—literally, "the wisdom of what?" that is, "wisdom in what respect?" the Word of the Lord being the only true source of wisdom (Ps 119:98-100; Pr 1:7; 9:10).
10-12. Repeated from Jer 6:12-15. See a similar repetition, Jer 8:15; Jer 14:19.
inherit—succeed to the possession of them.
11. (Eze 13:10).
13. surely consume—literally, "gathering I will gather," or "consuming I will consume."
no grapes … nor figs—(Joe 1:7; Mt 21:19).
things that I have given … shall pass away—rather, "I will appoint to them those who shall overwhelm (pass over) them," that is, I will send the enemy upon them [Maurer]. English Version accords well with the context; Though their grapes and figs ripen, they shall not be allowed to enjoy them.
14. assemble—for defense.
let us be silent—not assault the enemy, but merely defend ourselves in quiet, until the storm blow over.
put us to silence—brought us to that state that we can no longer resist the foe; implying silent despair.
water of gall—literally, "water of the poisonous plant," perhaps the poppy (Jer 9:15; 23:15).
15. Repeated (Jer 14:19).
We looked for—owing to the expectations held out by the false prophets.
health—healing; that is, restoration from adversity.
16. his horses—the Chaldean's.
was heard—the prophetical past for the future.
from Dan—bordering on Phœnicia. This was to be Nebuchadnezzar's route in invading Israel; the cavalry in advance of the infantry would scour the country.
strong ones—a poetical phrase for steeds, peculiar to Jeremiah (Jer 47:3; compare Jer 4:13, 29; 6:23).
17. I—Jehovah.
cockatrices—basilisks (Isa 11:8), that is, enemies whose destructive power no means, by persuasion or otherwise, can counteract. Serpent-charmers in the East entice serpents by music, and by a particular pressure on the neck render them incapable of darting (Ps 58:4, 5).
18. (Isa 22:4). The lamentation of the prophet for the impending calamity of his country.
against sorrow—or, with respect to sorrow. Maurer translates, "Oh, my exhilaration as to sorrow!" that is, "Oh, that exhilaration ('comfort', from an Arabic root, to shine as the rising sun) would shine upon me as to my sorrow!"
in me—within me.
19. The prophet in vision hears the cry of the exiled Jews, wondering that God should have delivered them up to the enemy, seeing that He is Zion's king, dwelling in her (Mic 3:11). In the latter half of the verse God replies that their own idolatry, not want of faithfulness on His part, is the cause.
because of them that dwell in a far country—rather, "from a land of distances," that is, a distant land (Isa 39:3). English Version understands the cry to be of the Jews in their own land, because of the enemy coming from their far-off country.
strange vanities—foreign gods.
20. Proverbial. Meaning: One season of hope after another has passed, but the looked-for deliverance never came, and now all hope is gone.
21. black—sad in visage with grief (Joe 2:6).
22. balm—balsam; to be applied to the wounds of my people. Brought into Judea first from Arabia Felix, by the queen of Sheba, in Solomon's time [Josephus, Antiquities, 8.2]. The opobalsamum of Pliny; or else [Bochart] the resin drawn from the terebinth. It abounded in Gilead, east of Jordan, where, in consequence, many "physicians" established themselves (Jer 46:11; 51:8; Ge 37:25; 43:11).
health … recovered—The Hebrew is literally, "lengthening out … gone up"; hence, the long bandage applied to bind up a wound. So the Arabic also [Gesenius].