Jeremiah 8:15–18

Jeremiah 8:15

Jeremiah 8:15

15. We looked for peace, but no good came; and for a time of health, and behold trouble!

15. Expectando pacem (vel, ad pacem) et non bonum; ad tempus sanationis, et ecce terror (aut, turbatio.)

Note 229. The word is קוה, hoping, or longing, rendered by all the ancient versions, as though it were in the first person plural. It may be taken as a noun, — The hope was for peace, but there was no good! For a time of healing, but behold terror! — Ed.

He explains his meaning more clearly in this verse, — that the Jews in vain flattered themselves, while they entertained vain hopes. He then says that there was no reason for them to deceive themselves; for were they to promise themselves peace a hundred times, ruin would still be nigh them, and that though they hoped for a time of healing, terror would assail them. We hence see that in the last verse his purpose was to shew how foolish the people were, who thought that they would be safe by means of the remedies which seemed to be at hand, though they despised God’s judgment. It follows —

Jeremiah 8:16

Jeremiah 8:16

16. The snorting of his horses was heard from Dan: the whole land trembled at the sound of the neighing of his strong ones; for they are come, and have devoured the land, and all that is in it; the city, and those that dwell therein.

16. A Dan auditus est fremitus equorum ejus, a voce hinnituum robustorum ejus tremefacta est (vel, contremuit) tota terra; quia venient (nam copula hic resolvi debet in causalem particulam) et comedent terram et plenitudinem (vel, copiam) ejus, urbem et habitatores ejus.

He says, Heard has been the snorting of horses from Daniel Dan was on the extremities, as it is well known, of the land of Canaan. Some think that the loudness of the noise is intended, as it was heard from such a distance in the holy city itself; but I know not whether this can be gathered from the words of the Prophet. The simpler and the correcter meaning then is, that though Jerusalem rested securely, they were not yet in a quiet state on the borders of the land, for they were disturbed by the snorting of the enemies’ horses. From Dan then has been heard a snorting When the inhabitants of a city indulge in pleasures, while the borders of the land are assailed by enemies, it might be pertinently said to them, “Why do ye here live at your ease? your neighbors and your brethren are exposed to the assaults of enemies: war therefore ought to be waged in your land, though it has not yet reached your gates and your walls.” So the Prophet speaks here: “From Dan has been heard the snorting of his horses.” The relative “his” may be applied to the Assyrians; for the Hebrews often use relatives without antecedents. But it is more probable that Jeremiah refers to the first mover of the war, even God; as though he had said, — “God will send forth hostile armies, which will disturb the borders of your land.” He then calls them the horses of God; for the Chaldeans did not wage that war, but under the authority of God, as we have often seen, and shall have to notice often again.

Then he says, At the noise of the neighings of his strong ones, etc. He calls the horses “strong,“ אבירים, abirim; and as he had not described them, he now does so. Trembled, he says, has the land at the noise of the neighings of his strong ones As he mentions the neighings of horses, we must understand “strong” as referring to the horses themselves. Come, he says, shall they, and shall devour the land and its fullness, the city and its inhabitants Here is an irregularity as to the number; for he puts city for cities, as he threatens not only Jerusalem, but also the neighboring cities. Whatever then might be the abundance in the land, the enemies would devour it; and he says also, that they would devour the cities and their inhabitants. It follows —

Jeremiah 8:17

Jeremiah 8:17

17. For, behold, I will send serpents, cockatrices, among you, which will not be charmed, and they shall bite you, saith the Lord

17. Quia ecce ego mitto in vos serpentes, regulos (quidam tamen subaudiunt copulam, serpentes et regulos) quibus nulla erit incantatio, et mordebunt vos, dicit Jehova.

He increases their terror by another comparison, — that not only enemies would violently attack them, but that their bitings would be venomous. He had spoken of horses, and mentioned their violent onsets; but he now expresses another thing, — that the Jews would have to carry on war with vipers and basilisks The Prophet no doubt only meant to shew that they could not possibly escape; for as from serpents men can hardly escape, especially when they are numerous, and assail them on every side, so he intimates, that the war would be fatal to the Jews, when attacked by serpents and vipers.

They shall bite you, he says, and for them there will be no incantation; that is, by no means can they be driven away from you. If one asks, Can serpents be driven away by incantations? the answer is, — that the Prophet here does not refer to what is true, but speaks according to the common opinions of men. It has been thought in all ages, that serpents can be driven away by incantations, or be killed, or be deprived of the power of hurting. “The deadly snake, “says Virgil, in Eclo. viii., “is dissolved in the meadows by singing.” What that heathen poet has said has been believed also by other nations; and as I have already said, it has been a commonly received opinion that serpents may be charmed. As then it was a common belief, the Prophet says, “If ye think that these serpents can be turned away, and the hurt that proceeds from them, ye are greatly deceived; for there will be for them no incantation.” There is also a mention made of incantation in Psalm 58:6: but as I have already said, the prophets accommodate their words to the comprehension of men. The Prophet does here also indirectly reprove the Jews, by comparing their false resources to incantations, as though he had said, — “Ye think that ye can soothe your enemies by flatteries and bribery, so that they may not hurt you; and ye also think that ye have ready at hand various means by which you may avert the evils which impend over you: in vain, he says, ye deceive yourselves with such hopes; for all your incantations as to these serpents shall be to no purpose, and wholly useless.”

We now then perceive the Prophet’s intention, and see that by this figure he ironically derides the crafty measures of the people, and all the remedies which they thought they had in readiness when assailed by their enemies. It follows —

Jeremiah 8:18

Jeremiah 8:18

18 When I would comfort myself against sorrow, my heart is faint in me.

18. Roborate meum (vel, quum vellem roborare me) super dolorem, super me cor meum infirmum est.

Interpreters explain differently the word מבלגיתי, mebelgiti. Some take מ, mem, in the sense of ב, beth; but others, with whom I agree, regard it as a servile, deriving the word from בלג, belag; and this letter is prefixed to it to shew that it is a noun. The ת, tau, also at the end, is a servile.

Note 230. The ancient versions and the Targum all differ as to the meaning of this word; and it is difficult to make the original to agree with any of them. The word, as in the received text, is a verbal noun from Hiphil, with a iod affixed to it, and is either a personal noun in the feminine gender, “my consoler,“ or “strengthener,“ meaning his own soul,-or a common noun, “my consolation,“ or “strength,“ meaning God. But Schultens, regarding the verb as signifying to smile or to laugh, and thinking that it means here the laugh of misery or of contempt, renders it “O thou (i.e., the daughter of Sion) that grinnest at me for pain,“ and sayest, “within me the heart is sick.” The Targum seems to favor this view, as it mentions the division of the people. Blayney, according to several copies, divides the word thus, מבלי גיתי, and considers the one as a negative, and the other a verbal noun from גהה, to heal, and renders the verse thus: — Sorrow is upon me past my remedying,
My heart within me is faint. Still the simplest way, and the most suitable to the passage, is to take the word as a common noun, signifying consolation, comfort or strength, and to consider the words as addressed to God, — My strength! within me is sorrow, Within me is my heart faint. “Faint,“ that is, through grief. It is rendered “grieve,“ or “is sorrowful,“ by all the ancient versions and the Targum. — Ed.

The Prophet then means, that he sought strength in his sorrow, but that his heart was weak He no doubt, I think, sets forth in this verse the perverse character of the people, — that they sought through their obstinacy to drive away every punishment. This could not indeed be referred to himself, or to those who were like him, as we know how fearful are God’s servants with regard to his wrath; for as the fear of God prevails in their hearts, so they are easily terrified by his judgment; but hypocrites and wicked men ever harden themselves as far as they can. They then strengthened themselves against God, and thought in this way to be conquerors. Since they thus perversely contended with God, the Prophet sets forth here the great hardness of the people: I would, he says, strengthen myself in my sorrow; but my heart is within me weak; that is, “In vain are these remedies tried; in vain have ye hitherto endeavored to strengthen yourselves, and have sought fortresses and strongholds against God; for sorrow will at length prevail, as the Lord will add troubles to troubles, so that ye must at length succumb under them.”

He means the same when he says, his heart was within him weak: “I have, “he says, “been oppressed with sorrow, when I thought I had strength enough to resist.” For thus the ungodly think manfully to act, when they madly resist God; but at length they find by the event that they in vain seek thus to strengthen themselves; for our heart, he says, will become within us weak, and debility itself will at last oppress and overwhelm us.

Prayer Lecture 33

PRAYER

Grant, Almighty God, that since we have been abundantly taught by ancient examples how insane they are who bend not under thy threatenings, and repent not in due time while thou invitest them to repentance, — O grant, that we may wholly give up ourselves to be disciplined by thee, and that we may not only bear with submissive minds to be chastised, but also learn by thy warnings to return without delay to thee, and that we may so remain in obedience to thee, that with unceasing perseverance we may fight under thy banner, until having at length finished our warfare, we shall enjoy that blessed rest which has been prepared for us by Christ our Lord. — Amen.