Jeremiah 4:16 16. Make ye mention to the nations; behold, publish against Jerusalem, that watchers come from a far country, and give out their voice against the cities of Judah. 16. Memorate in gentibus (vel, ad gentes,) ecce promulgate super Jerusalem, obsessores veniunt e terra longinqua, et mittunt super urbes Jehudah vocem suam.
The beginning of this verse is variously explained. Some read, “Remember ye the nations, “and think that the Prophet says this, because many of the nations were heralds of that vengeance of God, which the Jews despised, as they thought that what the true heralds of God declared were mere fables. They therefore take the meaning of this passage, as though Jeremiah sent the Jews to the nations, intimating that they were unworthy that God should send them his usual teachers. But as the verb is in Hiphil, we ought rather to read, Rehearse it: and some give this explanation, “Rehearse, “or tell, “of the nations;” that is, “Announce that the Chaldeans are hastening to lay waste the land, to pull down the cities of Judah and to destroy the people.” But there is a third meaning which, in my judgment, comports better with the passage. He literally says, Rehearse it to the nations; behold, proclaim against Jerusalem: for as the Prophet saw that he spent his labor in vain on that stupid people, who had become so hardened in their perverseness, that they were wholly inattentive and unteachable, he turned his address to the nations, and said, “Rehearse it to the Gentiles;” as though he had said, “I have long ago reminded this people, that God had other teachers; but what have we gained by our labor, except that the people become continually worse: since then it is so, now he says, ‘Declare it to the nations concerning Jerusalem;’ let the Jews hear nothing more of their ruin, but let God’s vengeance on them be made known to the heathens.” There is nothing strained or obscure in this explanation; and it is wholly consonant with the prophetic style.
He then deigned no longer to favor his own nation with heavenly truth; because this would have cast what was holy to the dogs; but he directs his discourse to the heathens, as though he had said, “There is more knowledge in the blind and unbelieving than in the chosen people of God.” This does not shew but that he afterwards continued a long time in the discharge of his office; for the prophets, inflamed with zeal for God, often threatened the people with utter ruin, and afterwards performed their charge and tried whether they, of whom they seemed to despair, were healable.
He says that besiegers would come from a far country. Some render נצרים, netserim, keepers; and they think that Jeremiah alludes to Nebuchadnezzar, because his captains would come to destroy Jerusalem and to demolish the cities of Judah. But I prefer to render the word “besiegers.” Though some think that נצר, netser, sometimes means to destroy or lay waste; yet the other meaning seems more suitable, as it appears evident from the next verse. To render it keepers, seems to be frigid; though this is what is done almost by all. I render it “besiegers,” — Come then shall besiegers; for נצר, netser, means not only to keep, but also to shut up in a strait place. Come, he says, shall besiegers from a far country. He used these expressions, that the people might not promise themselves impunity, as it has been before stated, through the forbearance of God: for when God deferred his vengeance, they thought themselves relieved from all fear. Hence he says, that though the enemy was not as yet present, though they did not as yet hear the sound of the coming enemy, God at the same time did not threaten them in vain; for he would in an instant send for those from a distant land, who would execute his vengeance.
What follows, they shall send forth their voice against the cities of Judah, is added, in order that the Jews might know that they could by no hindrances prevent God from bringing quickly the Chaldeans to terrify their cities by their sound. What he indeed means is the shout by which soldiers rouse one another to fight: but as this is commonly done as a sign of victory, he intimates that it was all over with the Jews; for the soldiers had as it were already uttered their triumphant shoutings. It follows —
Jeremiah 4:17
Jeremiah 4:17 17. As keepers of a field, are they against her round about; because she hath been rebellious against me, saith the Lord. 17. Sicuti custodes (est aliud nomen quam prius שמרים,) agri erunt super eam in circuitu; quia me exacerbarit, dicit Jehova.
He intimates here that there would be no escape to the Jews when God brought the Chaldeans, for every egress, all the ways, would be closed up, so that they could not migrate to another land. It is the same as though he had said, that such a calamity was nigh them that they could not escape it by exile, it is indeed a sad thing when men flee away naked as from the fire, and seek a place among strangers, and live there in misery and want; but the Prophet declares here, that so grievous was the punishment prepared for the Jews, that it would not indeed be possible for them to save themselves by expatriation and flight, for God would close up every avenue, and would as it were set guards to prevent any to depart.
He afterwards assigns a reason for this, Because they have made me angry The Prophet again shews that God dealt not cruelly with the Jews, nor that they were visited by chance with so many and so grievous calamities, but that they suffered justly, for they had provoked the wrath of God. It would indeed have availed the Jews but little that they dreaded an approaching evil, except they acknowledged that God was punishing them for their perverseness. Hence the reason is stated: it was mentioned, that the Jews might know that these calamities were brought on them by God’s hand. And for the same purpose is what follows —
Jeremiah 4:18
Jeremiah 4:18 18. Thy way and thy doings have procured these things unto thee; this is thy wickedness, because it is bitter, because it reacheth unto thine heart. 18. Via tua et actiones tuae fecerunt hoc tibi; haec malitia tua, quoniam amarum, quoniam pertigit ad cor tuum (vel, quamvis amarum sit, et quamvis pertigerit ad cor tuum.)
As I have just said, the Prophet confirms what he had declared, — that the Jews would not have to suffer, according to what is commonly said, an adverse fortune, but would be summoned by God to judgment, in order that being touched with the fear of God, they might repent, or at least, though destroyed as to the flesh, they might yet, being humbled, obtain pardon and be saved as to the Spirit.
He therefore says, that their deeds had done this for them; as though he had said, “There is no reason for you to blame God, or your adverse fortune, as ye are wont to do, and as all the heathens also do; for your own deeds have procured for you these calamities. Thus God will perform his office of a judge; and whatever may happen to you is to be ascribed to your own wickedness.” And to the same purpose is what he adds, This is thy wickedness. In short, the Prophet shews, that the Jews in vain transferred their calamities to this or that cause, for the whole blame was in themselves; they procured for themselves their own ruin by their impiety and evil deeds.
In the second clause of the verse, כי מר כי נגע, ki mer, ki nego, etc., the Prophet intimates, that however bitter might be to them what they were to endure, and however it might penetrate into the inmost heart, it was yet to be ascribed to themselves. For hypocrites are wont in their lamentations to cast the blame on God, or at least to complain of fortune. The Prophet anticipates these evasions, by shewing that however bitter might be what the Jews had to endure, and that though God should pierce them through and penetrate to their very bowels and hearts, yet they themselves were the authors of all their calamities. He then adds —
Jeremiah 4:19
Jeremiah 4:19 19. My bowels, my bowels! I am pained at my very heart; my heart maketh a noise in me; I cannot hold my peace, because thou hast heard, O my soul, the sound of the trumpet, the alarm of war. 19. Viscera mea, viscera mea doleo, parietes cordis mei (ad verbum, hoc est, praecordia mea,) cor meum tumultuatur mihi (hoc est, intra me;) non tacebo, quoniam vocem tubae (vel, clangorem tubae) audivit (vel audivisti) anima mea; et clamor belli auditus est (vel, clamourem belli audivit anima mea.)
Some interpreters think that the Prophet is here affected with grief, because he saw that his own nation would soon perish; but I know not whether this is a right view. It is indeed true, that the prophets, though severe when denouncing God’s vengeance, did not yet put off the feelings of humanity. Hence they often bewailed the evils which they predicted; and this we shall see more clearly in its proper place. The prophets then had two feelings: when they were the heralds of God’s vengeance, they necessarily forgot their own sensibilities; but this courage did not prevent them from feeling sorrow for others; for they could not but sympathize with their brethren, when they saw them, even their own flesh, doomed to ruin. But in this place the Prophet seems not so much to mourn the calamities of the people, but employs figurative terms in order to awaken their stupor, for he saw that they were torpid, and that they neither feared God nor were touched with any shame. Since then there was so much insensibility in the people, it was necessary for Jeremiah and other servants of God to embellish their discourses, so as not simply to teach, but also forcibly and strongly to rouse their dormant minds.
He therefore says, My bowels, my bowels! We shall see that the Prophet in other places thus laments, when he speaks of Babylon, of Edom, and of other enemies of his people, and why? The Prophet was not indeed affected with grief when he heard that the Chaldeans would perish, and when God declared to him the same thing respecting other heathen nations, who had cruelly persecuted the holy people; but since thoughtless men, as I have said, take no notice of what God from heaven threatens them with, it is necessary to use such expressions as may rouse them from their torpor. So I interpret this place: the Prophet does not express his own grief for the calamities of his people, but by the prophetic spirit enlarges on what he had previously said; for he saw that what he had stated had no effect, or was not sufficient to rouse their minds. My bowels! he says. He had indeed grief in his bowels, for he was a member of the community; but we now speak of his object or the purpose he had in view in speaking thus. It is not then the expression of his own grief, but an affecting description, in order that what he had said might thoroughly rouse the minds of those who heedlessly laughed at the judgment of God.
He then adds, My heart tumultuates, or makes a noise: the verb means to resound, and hence it is metaphorically taken for tumultuating. He speaks of the palpitation of the heart, which takes place when there is great fear. But he calls it noise or tumult, as though he had said, that he was not now master of himself, so as to retain a calm and tranquil mind, for God smote his heart with horrible dread. He afterwards adds, I will not be silent, for the sound of the trumpet has my soul heard, or thou, my soul, hast heard, and the clamor of battle; for the word מלחמהchme, is to be thus taken here. He says that he would not be silent because this clamor made a noise in his heart. We hence conclude that he grieved not from a feeling of human sorrow, but he did that which he had been bidden to do by God; for he had been chosen to be the herald of God’s vengeance, which was nigh, though not dreaded by the Jews.
Some think that soul is here to be taken for the prophetic spirit, for trumpets had not yet sounded, nor was yet heard the clamor of battle. They therefore suppose that there is to be understood here a contrast, that Jeremiah did not perceive the noise by his ears, but in his heart. But I know not whether this refinement may be fitly applied to the Prophet’s words. I therefore think that Jeremiah means, that he spoke in earnest, because he saw God’s vengeance as though it were already made evident. And this availed not a little to gain credit to what he had stated, so that the Jews might know that he did not speak of himself, nor act a part as players do on the stage. They were then to know that he did not relate what God had pronounced, but that he was God’s herald in such a way, that he heard in his soul or heart, to his great terror, the tumult of war and the sound of the trumpet. It follows —
Jeremiah 4:20
Jeremiah 4:20 20. Destruction upon destruction is cried; for the whole land is spoiled: suddenly are my tents spoiled, and my curtains in a moment. 20. Afflictio super afflictionem vocata est; quoniam perdita est omnis terra subito; perdita (vel, destructa, est idem verbum) sunt tabernacula mea, repente cortinae meae.
He pursues the same subject, but amplifies the dread by a new circumstance, — that God would heap evils on evils, so that the Jews would in vain hope for an immediate relief. By saying, A calamity upon a calamity, he means that the end of one evil would be the beginning of another. For it is what especially distresses miserable men, when they think that their evils will continue long. They indeed imagined that God would be satisfied with an evil that would be soon over, like a storm or a tempest: and when an alleviation appeared, they would have thought that they had suffered enough and would have returned again to their old ways and derided God as though they had escaped from his hands. For this reason the Prophet declares, that their calamities would for a long time continue, so that no end to them could be hoped for, until the Jews were wholly destroyed. By saying that calamities were called, or summoned, he briefly reminds them, that God would sit on his tribunal, and that after inflicting light punishment on men for their sins, he would add heavier punishment, and that when he found their wickedness incurable, he would proceed to extremities, so as wholly to destroy those who could not be reclaimed. Called then has been distress upon distress: and how was this? Perished has the whole land; and then, my tabernacles have been suddenly destroyed, in an instant destroyed has been my curtains.
It is thought that the Prophet here compares strongly fortified cities to tents and curtains, in order to expose the foolish confidence with which the Jews were proudly filled, thinking that their cities were a sufficient protection from enemies. It is then supposed that the Prophet here deprives them of their vain confidence by calling these cities tents. There are also those who think that he alludes to his own city Anathoth, or to his own manner of life. It is indeed true that Jeremiah speaks often in other places as a shepherd; that is, he uses common and free modes of speaking. It would not then be unnatural to suppose, that he put on the character of a shepherd when he spoke of tents. Both these views may however be combined, — that he used a language common among shepherds, — and that he shews that it was a mere mockery for the Jews to think that they could easily escape, as they had on their borders many fortified cities capable of resisting the attacks of their enemies. But no less suitable view would be this, — That no corner would be safe; for their enemies would penetrate into the most retired places and destroy the smallest cottages, which might be resorted to as hiding — places.
He says suddenly, and in an instant, in order that the Jews might not promise themselves any time for negotiating, and thus procrastinate, and think that they would have time enough to make their peace with God. It follows —