Jeremiah 8:14 Komentář

The prophet proceeds, in this chapter, both to magnify and to justify the destruction that God was bringing upon this people, to show how grievous it would be and yet how righteous. I. He represents the judgments coming as so very terrible that death should appear so as most to be dreaded and yet should be desired (Jer 8:1-3) II. He aggravates the wretched stupidity and wilfulness of this people as that which brought this ruin upon them (Jer 8:4-12). III. He describes the great confusion and consternation that the whole land should be in upon the alarm of it (Jer 8:13-17). IV. The prophet is himself deeply affected with it and lays it very much to heart (Jer 8:18-22).

INTRODUCTION TO JEREMIAH 8 In this chapter the prophet goes on to denounce grievous calamities upon the people of the Jews; such as would make death more eligible than life; and that because of their idolatry, Jer 8:1 and also because of their heinous backslidings in other respects, and continuance in them, Jer 8:4 likewise their impenitence and stupidity, Jer 8:6 their vain conceit of themselves and their own wisdom; their false interpretation of Scripture, and their rejection of the word of God, Jer 8:8 their covetousness, for which it is said their wives and fields should be given to others, Jer 8:10, their flattery of the people, and their impudence, on account of which, ruin and consumption, and a blast on their vines and fig trees, are threatened, Jer 8:11, their consternation is described, by their fleeing to their defenced cities; by their sad disappointment in the expectation of peace and prosperity; and the near approach of their enemies; devouring their land, and all in it; who are compared to serpents and cockatrices that cannot be charmed, Jer 8:14 and the chapter is closed with the prophet's expressions of sorrow and concern for his people, because of their distress their idolatry had brought upon them; and because of their hopeless, and seemingly irrecoverable, state and condition, Jer 8:18.

We looked for peace,.... Outward prosperity, affluence of temporal blessings, peace with enemies, and safety from them, which the false prophets had given them reason to expect; or which last they concluded and hoped for, from their being in the defenced cities: but no good came; they were disappointed in their expectation; the good that was promised them, and they looked for, never came, but all the reverse: and for a time of health; or, of healing (l); the political wounds of the commonwealth of Israel: and behold trouble! or "terror" (m); at the approach of the enemy, described in the following verses. The Targum is, "a time of pardon of offences, and, lo, a punishment of sins.'' Healing, in Scripture, signifies pardon of sin; see Psa 41:4. (l) "medelae, vel sanationis", Pagninus, Montanus, Vatablus, Schmidt. (m) "terror", Pagninus, Montanus, Junius & Tremellius, Schmdit.

(Vers. 14, 15.) Why are we sitting? Come together, and let us enter the fortified city or cities, and let us remain silent there or be cast out there, for our Lord has made us silent and has given us the drink of gall water. For we have sinned against the Lord, we have waited for peace, and it was not good: a time of healing, and behold, fear. The voice of the people responding is introduced, and confessing its own vices, and encouraging one another, to enter the fortified cities or walled city, or one city, Jerusalem: for the others had already been captured. And let us be silent there, he says, because our Lord has made us silent: for we do not have confidence in praying, whether we are cast there or expelled like refuse. He himself has given us a drink of bitter water: because we have turned sweet into bitterness against God. And the reason is clear why we drink such waters: For we have sinned against the Lord, and we have expected peace, even though we have done no good works: and we thought that the time of healing had come for us, when everything was filled with fear and terror. The change of persons, especially in the Prophets, makes understanding difficult: but if they are restored to their proper places, causes, and times, what seemed obscure will become clear.

THE JEW'S COMING PUNISHMENT; THEIR UNIVERSAL AND INCURABLE IMPENITENCE. (Jer. 8:1-22) 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).

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; Jer 23:15).

But even then the judgment has not come to a height. Even sinners long dead must yet bear the shame of their sins. "At that time" points back to "days come" in Jer 7:32. The Masoretes wished to have the ו before יוציאוּ deleted, apparently because they took it for ו consec. But it here stands before the jussive, as it does frequently, e.g., Jer 13:10, Exo 12:3. They will take the bones of the kings, princes, priests, and prophets, the rulers and leaders of the people (cf. Jer 2:26), and the bones of the other inhabitants of Jerusalem, out of their graves, and spread them out before the sun, the moon, and the stars, i.e., expose them under the open sky to the influence of the heavenly bodies, so that they shall rot away, become "dung on the face of the earth." The worst dishonour that could be done to the dead, a just return in kind for their worship of sun, moon, and stars: cf. Exo 7:18; Kg2 21:5; Kg2 23:11. This worship the prophet describes in its various stages: "Inclination of the heart, the act of devoting and dedicating themselves to the service, the frequenting of gods' sanctuary in order to worship and to obtain oracles; while he strives to bring out in strong relief the contrast between the zeal of their service and the reward they get by it" (Hitz.). They shall not be gathered, i.e., for burial: cf. Sa2 21:13.; Sa1 31:13. The dead shall suffer this at the hands of enemies despoiling the land. The reason for so doing was, as Jerome observes, the practice of burying ornaments and articles of value along with the dead. Seeking for such things, enemies will turn up the graves (cf. acts of this kind the case of Ibn Chaldun, in Sylv. de Sacy, Abdollat. p. 561), and, in their hatred and insolence, scatter the bones of the dead all about.

The horrors of the approaching visitation. - Jer 8:14. "Why do we sit still? Assemble yourselves, and let us go into the defenced cities, and perish there; for Jahveh our God hath decreed our ruin, and given us water of gall to drink, because we have sinned against Jahveh. Jer 8:15. We looked for safety, and there is no good; for a time of healing, and behold terrors. Jer 8:16. From Dan is heard the snorting of his horses; at the loud neighing of his steeds the whole earth trembles: they come, and devour the land and its fulness, the city and those that dwell therein. Jer 8:17. For, behold, I send among you serpents, vipers, of which there is no charming, which shall sting you, saith Jahve. Jer 8:18. Oh my comfort in sorrow, in me my heart grows too sock. Jer 8:19. Behold, loud sounds the cry of the daughter from out of a far country: 'Is Jahveh not in Zion, nor her King in her?' Why provoked they me with their images, with vanities of a foreign land? Jer 8:20. Past is the harvest, ended is the fruit-gathering, and we are not saved. Jer 8:21. For the breaking of the daughter of my people am I broken, am in mourning; horror hath taken hold on me. Jer 8:22. Is there no balm in Gilead, or no physician there? why then is no plaister laid upon the daughter of my people? V. 23. Oh that my head were waters, and mine eyes a fountain of tears! then would I weep day and night for the slain of the daughter of my people." In spirit the prophet sees the enemy forcing his way into the country, and the inhabitants fleeing into the fortified cities. This he represents to his hearers with graphic and dramatic effect. In Jer 8:14 the citizens of Judah are made to speak, calling on one another to flee and give up hope of being saved. "Why do we sit still?" i.e., remain calmly where we are? We will withdraw into the strong cities (cf. Jer 4:5), and perish there by famine and disease (נדּמה for נדּמּה, imperf. Niph., from דּמם: cf. Gesen. 67, 5, Rem. 11; in Niph. be destroyed, perish). The fortresses cannot save them from ruin, since they will be besieged and taken by the enemy. For our sin against Him, God has decreed our ruin. The Hiph. from דמם, prop. put to silence, bring to ruin, here with the force of a decree. מי ראשׁ, bitter waters; ראשׁ or רושׁ, Deu 32:32, is a plant with a very bitter taste, and so, since bitterness and poison were to the Jews closely connected, a poisonous plant; see on Deu 29:17. So they call the bitter suffering from the ruin at hand which they must undergo. Cf. the similar figure of the cup of the anger of Jahveh, Jer 25:15. Jer 8:15 Instead of peace and safety hoped for, there is calamity and terror. The infin. abs. קוּה is used emphatically for the imperf.: We looked for safety, and no good has come to us: for healing, sc. of our injuries, and instead comes terror, by reason of the appearance of the foe in the land. This hope has been awakened and cherished in the people by false prophets (see on Jer 4:10), and now, to their sore suffering, they must feel the contrary of it. The same idea is repeated in Jer 14:19. מרפּה is a mis-spelling of מרפּא, Jer 14:19, etc. Jer 8:16 From the northern borders of Canaan (from Dan; see on Jer 4:15) is already heard the dreadful tumult of the advancing enemy, the snorting of his horses. The suffix in סוּסיו refers to the enemy, whose invasion is threatened in Jer 6:22, and is here presumed as known. אבּיריו, his strong ones, here, as in Jer 47:3; Jer 50:11, a poetical name for strong horses, stallions; elsewhere for strong animals, e.g., Psa 22:13; Psa 50:13. The whole earth, not the whole land. With "devour the land," cf. Jer 5:17. עיר and ארץ have an indefinite comprehensive force; town and country on which the enemy is marching. Jer 8:17 The terribleness of these enemies is heightened by a new figure. They are compared to snakes of the most venomous description, which cannot be made innocuous by any charming, whose sting is fatal. "Vipers" is in apposition to "serpents;" serpents, namely basilisks. צפעני is, acc. to Aq. and Vulg. on Isa 11:8, serpens regulus, the basilisk, a small and very venomous species of viper, of which there is no charming. Cf. for the figure, Cant. 10:11; and fore the enemies' cruelty thereby expressed, cf. Jer 6:23; Isa 13:18. Jer 8:18-22 The hopeless ruin of his people cuts the prophet to the very heart. In Jer 8:18 -23 his sore oppressed heart finds itself vent in bitter lamentations. Oh my comfort in sorrow! is the cry of sore affliction. This may be seen from the second half of the verse, the sense of which is clear: sick (faint) is my heart upon me. עלי shows that the sickness of heart is a sore burden on him, crushes him down; cf. Ew. 217, i. "My comfort" is accordingly vocative: Oh my comfort concerning the sorrow! Usually מי יתּן is supplied: Oh that I had, that there were for me comfort! The sense suits, but the ellipse is without parallel. It is simpler to take the words as an exclamation: the special force of it, that he knows not when to seek comfort, may be gathered from the context. For other far-fetched explanations, see in Ros. ad h. l. The grief which cuts so deeply into his heart that he sighs for relief, is caused by his already hearing in spirit the mourning cry of his people as they go away into captivity. Jer 8:19-20 From a far country he hears the people complain: Is Jahveh not in Zion? is He no longer the King of His people there? The suffix in מלכּהּ refers to "daughter of my people," and the King is Jahveh; cf. Isa 33:22. They ask whether Jahveh is no longer King in Zion, that He may release His people from captivity and bring them back to Zion. To this the voice of God replies with the counter-question: Why have they provoked me with their idolatry, sc. so that I had to give them over into the power of the heathen for punishment? "Images" is expounded by the apposition: vanities (no-gods; for הבל, see on Jer 2:5) of a foreign land. Because they have chosen the empty idols from abroad (Isa 14:22) as their gods, Jahveh, the almighty God of Zion, has cast them out into a far country amidst strange people. The people goes on to complain in Jer 8:20 : Past is the harvest...and we are not saved. As Schnur. remarked, these words have something of the proverb about them. As a country-man, hoping for a good harvest, falls into despair as to his chances, so the people have been in vain looking for its rescue and deliverance. The events, or combinations of events, to which it looked for its rescue are gone by without bringing any such result. Many ancient commentators, following Rashi, have given too special a significance to this verse in applying it to the assistance expected from Egypt in the time of Jehoiakim or Zedekiah. Hitz. is yet more mistaken when he takes the saying to refer to an unproductive harvest. From Jer 8:19 we see that the words are spoken by the people while it pines in exile, which sets its hopes of being saved not in the productiveness of the harvest, but in a happy turn of the political situation. Jer 8:21-22 The hopeless case of the people and kingdom moves the seer so deeply, that he bursts forth with the cry: For the breaking of my people I am broken (the Hoph. השׁבּרתּי, of the breaking of the heart, only here; in this sig. usu. the Niph., e.g., Jer 38:7. Horror hath taken hold on me, is stronger than: Anguish hath taken hold on me, Jer 6:24, Mic 4:9. Help is nowhere to be found. This thought is in Jer 8:22 clothed in the question: Is there no balm in Gilead, or no physician there? "There" points back to Gilead. Graf's remark, that "it is not known that the physicians were got from that quarter," shows nothing more than that its author has mistaken the figurative force of the words. צרי, balsam, is mentioned in Gen 37:25 as an article of commerce carried by Midianite merchants to Egypt (cf. Eze 27:17), but is hardly the real balsam from Mecca (amyris opobalsamum), which during the Roman sovereignty was grown under culture in the gardens of Jericho, and which only succeeds in a climate little short of tropical. It was more likely the resina of the ancients, a gum procured from the terebinth or mastic tree (lentiscus, σχῖνος), which, acc. to Plin. h. nat. xxiv. 22, was held in esteem as a medicament for wounds (resolvitur resina ad vulnerum usus et malagmata oleo). Acc. to our passage and Jer 46:11, cf. Gen 37:25, it was procured chiefly from Gilead; cf. Movers, Phniz. ii. 3, S. 220ff., and the remarks on Gen 37:25. To these questions a negative answer is given. From this we explain the introduction of a further question with כּי: if there were balm in Gilead, and a physician there, then a plaister would have been laid on the daughter of my people, which is not the case. As to עלתה , lit., a plaister comes upon, see on Jer 30:17.