Jeremiah 19:7–10

Jeremiah 19:7

Jeremiah 19:7

7. And I will make void the counsel of Judah and Jerusalem in this place; and I will cause them to fall by the sword before their enemies, and by the hands of them that seek their lives: and their carcases will I give to be meat for the fowls of the heaven, and for the beasts of the earth.

7. Et exinaniam consilium Jehudah et Jerusalem in loco hoc, et prosternam eos in gladio coram inimicis ipsorum, et in manu quaerentium animam eorum, et ponam (dabo) cadaver eorum in cibum volucri coeli (hoc est, avibus coeli, est enallage) et bestiae (hoc est, bestiis) terrae.

This amplification further exasperated the minds of the people, — that they in vain trusted that this place would be to them a fortress. For, as we have already stated, they had persuaded themselves that it was abundantly sufficient to reconcile them with God, when they spared not their own children, and so zealously performed tlheir acts of worship. And hypocrites are commonly inflated with this presumption, for they prefer what pleases them to what pleases God; they regard not what the law bids, what God approves, but they adore their own inventions. Since then almost all the superstitious are filled with such a presumption, God here rightly declares, that he would make void their counsels

Note 214. The plain meaning is, I will frustrate all your plots and projects, whereby you think to escape and to secure yourselves, and make them as vain and empty as this earthen bottle is. — Gataker.

It is indeed certain that there is neither wisdom nor counsel in deluded men, while they thus devise new and frivolous modes of worship, for these are sheer mummeries. But we ought to observe what Paul says in Colossians 2:23, that all the fictions which men devise for themselves have in them some appearance of wisdom; for we know that wherever our imagination may carry us, we think ourselves wise, and that whatever God prescribes becomes insipid to us. Then the Prophet concedes “counsel,” though improperly, to frivolous and vain inventions, but not without reason, for experience teaches us sufficiently, that men ever take great delight in their superstitions, for they wish to subject God as it were to their own will. He then says, by way of concession, that the counsels of the whole people, especially of the city Jerusalem, would be made void, which was above others the teacher of errors, while yet the doctrine of the law ought especially to have prevailed there. And it may be also that there is an allusion to that word בקבק bekbek, which we have before seen, and which the Prophet will repeat again, for it means to make void or empty, though some think it to be a factitious word, because the sound, bekbek, is produced while the bottle is emptied. However this may be, the allusion is still sufficiently striking.

He afterwards adds, And I will lay them prostrate by the sword before their enemies, and by the hand of those who seek their life. In this second part, the Prophet intimates that the hatred entertained by their enemies towards the Jews would not be common. Wars are carried on sometimes in such a way, that the conquerors are satisfied with the spoils; but the Prophet intimates, that the cruelty of their enemies would be such, that they would seek the life of the whole people, and delight in slaughter; as though he had said, that they would be deadly enemies and altogether implacable. He will again repeat these words, and in the same sense.

He then adds, I will give your carcase to be meat to the birds of heaven, and to the beasts of the field We have said elsewhere that it is deemed a punishment inflicted by heaven when the carcases of the dead remain unburied; for it is the last office of humanity to bury the dead. And this is a distinction which God would have to be between men and brute animals, for animals have not the honor of a burial. It has also been ever granted as a singular privilege to men to be buried, in order to set forth the hope of resurrection. When, therefore, a burial is denied, it is a proof of extreme dishonor. It has indeed often happened that the saints have been without a burial; but temporal punishment is ever turned to salvation to God’s children. As to the reprobate it must be deemed a judgment from God, when he casts away their carcases, as then there is no difference between them and animals. But I have treated this subject more fully elsewhere, and I shall not proceed with it now. It follows —

Note 215. The words are in the singular number — “The bird of heaven and the beast of the field.” — Ed.

Jeremiah 19:8

Jeremiah 19:8

8. And I will make this city desolate, and an hissing; every one that passeth thereby shall be astonished and hiss because of all the plagues thereof.

8. Et ponam urbem hanc in stuporem et sibilum; quisquis transibit per eam stupebit et sibilabit super omnen plugam ejus.

Jeremiah proceeds with his denunciation, and it was necessary for him to add this amplification, that he might penetrate into their hard and perverse hearts; for had he employed only a single sentence, or a common mode of speaking, in describing their calamity and the ruin of the city, they would not have been at all moved. Hence he enlarges on the subject, and advances with greater vehemence, and always speaks in the person of God, that his denunciation might have greater weight.

I will set, etc. Here is to be noticed a second reason; for it was not enough that a calamity should be denounced on the Jews, without adding this, that it was inflicted by God’s hand, and that thus the punishment of their wickedness was just. Then he says, I will set this city for an astonishment; for so in this place the word שמה sheme ought to be rendered, inasmuch as the reason afterwards follows, astonished shall be whosoever shall pass through it He adds also, for a hissing, which is rather a mark of detestation than of scorn; yet the desolation of the whole land, and also the ruin of the holy city in which God had chosen an habitation for himself, might have filled all with terror, and ought justly to have done so. Whosoever, he says, shall pass through shall be astonished, and shall hiss on account of all her stroke; for it was not to be a common calamity, but one in which might be seen God’s dreadful judgment. It follows —

Note 216. Blayney gives the same meaning, — “And I will make this city an object of astonishment and of hissing.” The Vulgate and the Syriac are the same; but the Septuagint and the Targum have “desolation” instead of “astonishment.” The word שמה signifies both, as in Hebrew the same word often expresses the cause and the effect: desolation is the cause, astonishment is the effect. The primary meaning is what is given mostly by the Septuagint and very seldom the secondary. The literal rendering of the sentence is, — “And I will set this city for an astonishment
and for a hissing.” — Ed.

Note 217. Plagam; the original word is considered to be in the plural number, and means strokes, stripes, scourges, but not plagues in the usual sense of the word — pestilences: it may be rendered smitings, or more properly, inflictions. It occurs three times in Deuteronomy 28:59, and is rendered plagues, but it ought to be smitings or inflictions; and so here, “on account of all her inflictions.” — Ed.

Jeremiah 19:9

Jeremiah 19:9

9. And I will cause them to eat the flesh of their sons and the flesh of their daughters, and they shall eat every one the flesh of his friend in the siege and straitness, wherewith their enemies, and they that seek their lives, shall straiten them.

9. Et pascam eos carne filiorum suorum et carne filiarum suarum, et vir carnem proximi sui comedent (hoc est, singuli comedent carnem proximi sui) in afflictione et angustia, qua angent (vel, constringent) eos hostes ipsorum, et qui quaerent animam ipsorum.

Here the Prophet goes farther — that so atrocious would be the calamity, that even fathers and mothers would not abstain from their children, but would devour their flesh. This was indeed monstrous. It has sometimes happened that husbands, in a state of extreme despondency, have killed their wives and children, (anxious to exempt them from the lust of enemies,) or have kindled a fire in the midst of the forum, to cast their children and wives on the pile, and afterwards to die themselves; but it was more barbarous and brutal for a father to eat the flesh of his son. The Prophet then describes an unusual vengeance of God, which could not be classed among the calamities which usually happen to mankind.

We know that this was also done in the last siege of that city; for Josephus shews at large that mothers in a brutal manner slew their children, and that they so lay in wait for one another that they snatched at anything to eat. This was also an evidence of God’s dreadful vengeance.

But it was no wonder that God visited in such an awful manner the sins of those who had in such various ways, and for so long a time, provoked him; for if we compare the Jews with other nations, we shall find that their impiety, and ingratitude, and perverseness, exceeded the crimes of all nations. Then justly did God inflict such a punishment, which even at this day cannot be referred to without horror. The whole indeed is to be ascribed to his judgment; for it was he who fed the fathers with the flesh of their children; for as they had sacrificed their sons and their daughters to demons, as before stated, so it was necessary that the vengeance of God should be openly pointed out as by the finger. This was done when God imprinted marks on the bodies of children, which even the blind could not but perceive.

Note 218. The expression, according to the Hebrew, is, “I will cause them to eat.” What a punishment! Those who sacrificed their children to their idols were judicially brought to such straits as to be driven to eat their own children! God often punishes men in a way that corresponds with their sin. Through superstitious madness the Jews willingly offered their children in sacrifice to demons; and through the extreme cravings of hunger they were constrained to eat their own children! — Ed.

He adds, In the tribulation, and straightness with which their enemies shall straiten them. We have said that those who had been long besieged, and were not able to resist, have been often reduced to the necessity to freeing their wives, or their children, or themselves, from dishonor; but to protract life in the manner here mentioned was altogether brutal. It follows —

Note 219. The word is מצור, which means a siege, as well as tribulation or distress; and the former is the most suitable word here; and so it is rendered by the Targum and the early versions, except the Syriac. — Ed

Jeremiah 19:10

Jeremiah 19:10

10. Then shalt thou break the bottle in the sight of the men that go with thee.

10. Et conteras lagenam in oculis virorum qui proficiscentur (vel, qui profecti fuerint) tecum.

Jeremiah summoned witnesses, that the confirmation of the prophecy might be more fully attested to the people. With regard to the history of this transaction we may add, that he was first sent to the house of the potter, from whence he procured the bottle; he then went to Tophet, and there spoke against their impious and corrupt superstitions; and at last, to seal the prophecy, he broke the bottle in the presence of the witnesses whom he had brought with him. And we have said that it was necessary thus to deal with a people, not only ignorant and stupid, but, which is worse, perverse and obstinate. There was not only importance in the sign, that they might thence learn the doom of the city and of the whole land, but it was also a solemn sealing of the prophecy; and on this account he was commanded to break the vessel, even that he might show, by a visible act, the near approach of God’s vengeance, of which the Jews had no apprehension. It follows —