เยเรมีย์ 6:19 วิจารณ์

In this chapter, as before, we have, I. A prophecy of the invading of the land of Judah and the besieging of Jerusalem by the Chaldean army (Jer 6:1-6), with the spoils they should make of the country (Jer 6:9) and the terror which all should be seized with on that occasion (Jer 6:22-26). II. An account of those sins of Judah and Jerusalem which provoked God to bring this desolating judgment upon them. Their oppression (Jer 6:7), their contempt of the word of God (Jer 6:10-12), their worldliness (Jer 6:13), the treachery of their prophets (Jer 6:14), their impudence in sin (Jer 6:15), their obstinacy against reproofs (Jer 6:18, Jer 6:19), which made their sacrifices unacceptable to him (Jer 6:20), and for which he gave them up to ruin (Jer 6:21), but tried them first (Jer 6:27) and then rejected them as irreclaimable (Jer 6:28-30). III. Good counsel given them in the midst of all this, but in vain (Jer 6:8, Jer 6:16, Jer 6:17).

INTRODUCTION TO JEREMIAH 6 This chapter is of the same argument with the former; and contains two things in it, the destruction of Jerusalem by the Babylonians, and the causes of it, which are intermixedly handled in it; a lively description is made of the notice of the approach of the enemy by blowing of trumpets and firing of beacons, Jer 6:1, and of the siege of the city, by pitching tents around it, casting up a mount against it, and scaling its walls at noon and by night, Jer 6:2, and this destruction is illustrated by the simile of gleaning of grapes, Jer 6:9, and amplified by the universality of it, with respect to persons and things; it reaching to persons of every age, and in every state, as old men, young men, and children, husbands and wives, and to all sorts of possessions, houses and fields, Jer 6:11, a description is given of the instruments of it, the Chaldeans, Jer 6:22 and it is aggravated by the anxiety, distress, and sorrow, the Jews would be in on account of it, Jer 6:24, the causes of it are in general the great aboundings of sin and wickedness in the midst of them, illustrated by a fountain casting out its waters, Jer 6:6, in particular, their neglect and contempt of the word of the Lord, Jer 6:10, the sin of covetousness, which prevailed among all sorts of people, high and low, in civil or religious life, Jer 6:13, the unfaithfulness of the prophets to the people, declaring peace, when there was none, Jer 6:14, their impenitence and hardness, Jer 6:15, their disregard to all instructions and warnings, Jer 6:16, their rejection of the law, and the precepts of it, Jer 6:18, their hypocritical sacrifices, Jer 6:20, and the chapter is concluded with an address to the prophet, setting forth his character and office, and the end of it, Jer 6:27 and his testimony concerning the people, showing their obstinacy and stubbornness, illustrated by a simile of refining metal in a furnace without success, Jer 6:28.

Hear, O earth: behold, I will bring evil upon this people,.... The people of the Jews; the evil of punishment, for the evil of sin committed by them; wherefore the earth, and the inhabitants of it, are called upon to bear witness to, the righteousness of such a procedure: even the fruit of their thoughts; which they thought of, contrived, and devised; which shows that they did not do what they did inadvertently, but with thought and design. Kimchi interprets it of sinful deeds and actions, the fruit of thoughts; but his father, of thoughts themselves. The Talmudists, (y) comment upon it thus, "a thought which brings forth fruit, the holy blessed God joins it to an action; but a thought in which there is no fruit, the holy blessed God does not join to action;'' that is, in punishment; very wrongly. For the sense is, that God would bring upon them the calamities and distresses their thoughts and the evil counsels of their minds deserved. The Targum renders it, "the retribution or reward of their works.'' Because they have not hearkened unto my words; spoken to them by the prophets: nor to my law, but rejected it; neither hearkened to the law, nor to the prophets, but despised both. The Targum is, "because they obeyed not the words of my servants, the prophets, and abhorred my law.'' (y) T. Bab. Kiddushin, fol. 40. 1.

(Verse 19). Behold, I will bring evil upon this people, the fruit of their thoughts (or turning away): because they have not listened to my words, and have cast aside my law. The evil refers to the punishments and sufferings of those who endure, not upon the nations that are called to the truth of the Gospel, but upon the people who have responded: We will not listen. And they will receive the fruit of their thoughts, or their turning away, as David says: You shall eat the fruit of the labor of your hands (Psalm 127:2). And it is clear because they did not listen to the words of the Lord and rejected His law.

ZION'S FOES PREPARE WAR AGAINST HER: HER SINS ARE THE CAUSE. (Jer. 6:1-30) Benjamin--Jerusalem was situated in the tribe of Benjamin, which was here separated from that of Judah by the valley of Hinnom. Though it was inhabited partly by Benjamites, partly by men of Judah, he addresses the former as being his own countrymen. blow . . . trumpet . . . Tekoa--Tikehu, Tekoa form a play on sounds. The birthplace of Amos. Beth-haccerem--meaning in Hebrew, "vineyard-house." It and Tekoa were a few miles south of Jerusalem. As the enemy came from the north, the inhabitants of the surrounding country would naturally flee southwards. The fire-signal on the hills gave warning of danger approaching.

(Isa 1:2). fruit of . . . thoughts-- (Pro 1:31). nor to my law, but rejected it--literally, "and (as to) My law they have rejected it." The same construction occurs in Gen 22:24. Literally, "To what purpose is this to Me, that incense cometh to Me?" incense . . . cane-- (Isa 43:24; Isa 60:6). No external services are accepted by God without obedience of the heart and life (Jer 7:21; Psa 50:7-9; Isa 1:11; Mic 6:6, &c.). sweet . . . sweet--antithesis. Your sweet cane is not sweet to Me. The calamus.