Jeremiah 8:18 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.

Behold, the voice of the cry of the daughter of my people,.... This was what made his heart faint, such was his sympathy with his countrymen, his people in distress, whom he affectionately calls the daughter of his people, whose cry was loud, and whose voice he heard lamenting their case: because of them that dwell in a far country; because of the Chaldeans, who came from a far country; see Jer 5:15 who were come into their land, and devoured it; through fear of them, and because of the devastation they made; hence the voice of their cry: or this is to be understood of the Jews in a far country, carried captive into Babylon, and the voice of their cry there, because of their captivity and oppression. So Abarbinel and the Targum, "lo, the voice of the cry of the congregation of my people from a far country;'' and so read the Septuagint, Vulgate Latin, Syriac, and Arabic versions. Is not the Lord in Zion? is not her King in her? these are the words of the people, complaining of the Lord, calling in question whether he was in Zion, and whether he was King there; and if he was, how came it to pass that he did not protect it; that he suffered the city to be taken, and the inhabitants to be carried captive? Why have they provoked me to anger with their graven images, and with their strange vanities? that is, with their idols, and their idolatrous worship; this is the Lord's answer to them, giving a reason why he suffered the enemy to come in among them, and prevail over them, namely, their idolatry. It may be rendered, "with the vanities of a stranger" (n); of a strange people, or of a strange god. (n) "in vanitatibus alienigenae", Montanus; "sub. populi", Vatablus; "dei alieni", Pagninus So Ben Melech.

(Verse 18) My sorrow is upon sorrow, my heart is mourning within me. As we have said before, the previous seventy sentences, which were said, were connected in order to establish: 'And they will bite you,' says the Lord, 'incurably: with the pain of your heart, you will faint.' However, in Hebrew, the word for pain, which is translated into Greek as ὀδύνη, is not so much a physical pain as it is a grimace of the mouth, contracted and resembling a laugh. These words must be read emphatically from the perspective of God, mourning the downfall of Jerusalem and not enduring its miseries.

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).

(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.

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.