เยเรมีย์ 6:8 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.

And be thou instructed, O Jerusalem,.... Or "corrected" (s); receive discipline or instructions by chastisements and corrections, return by repentance, that the evils threatened may not come: this shows the affection of the Lord to his people, notwithstanding all their sins; that their amendment, and not their destruction, were pleasing to him; that it was with reluctance he was about to visit them in the manner threatened; and that even now it was not too late, provided they were instructed and reformed; but, if not, they must expect what follows: lest my soul depart from thee; his Shechinah, or divine Presence, and all the tokens of his love, favour, and good will. The Targum interprets it of the Word of the Lord, "lest my Word cast thee off;'' see Rom 11:1, or, "lest my soul pluck itself from thee"; or "be plucked" (t), and separated from thee: the phrase denotes an utter separation, a forcible one, joined with the utmost abhorrence and detestation. In Eze 23:18, it is rendered, "my mind was alienated"; it denotes disunion and disaffection. Lest I make thee desolate, a land not inhabited; the Targum adds, by way of illustration, "as the land of Sodom;'' so that not a man should dwell in it; see Jer 4:25. (s) "cape disciplinam", Vatablus; "admitte disciplinam", Cocceius; "castigationem", Schmidt. (t) "ut non luxetur, vel avellatur anima mea a te", Vatablus, Junius & Tremellius, Schmidt.

Behold the mercy and piety of the good God. When he wishes to be merciful, he says that he is displeased and angry. As he says through Jeremiah, "You will be chastised, Jerusalem, with pain and a scourge, lest my soul depart from you." If you understand these words, it is the voice of God having compassion when he is angry, when he is jealous, when he brings pains and beatings. "For he scourges every one whom he receives."

(Verse 8) Iniquity and devastation will be heard in it before me always, weakness and affliction. Learn, Jerusalem, lest my soul may depart from you, lest I make you deserted, an uninhabitable land. LXX: Impiety and misery will be heard in it before its face. Through every pain and scourge you will be taught, Jerusalem, lest my soul may depart from you: lest I make you an impassable land, a land that is not inhabited. Through these things we learn that the Lord chastises every son whom he receives. And for this reason Jerusalem is chastised with blows and torments, so that it may be corrected, and the soul of God does not depart from it, and it is brought into solitude. Therefore, if at any time we are subjected to frequent trials, let us remember for our consolation this verse: Through all pain and scourge you shall be taught, O Jerusalem.

It was that you may learn that God silently and noiselessly observes the affairs of people and watches the course of each one's life, and so it is written, "The paths of a person are before the eyes of God, and God looks at all his tracks." And as he is good and wills that all people should be saved, he often purifies those who are entangled in sins by inflicting sickness on their body. He somewhere says by the voice of Jeremiah, "You shall be taught, O Jerusalem, by labor and the scourge."

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.

Tender appeal in the midst of threats. depart--Hebrew, "be torn away"; Jehovah's affection making Him unwilling to depart; His attachment to Jerusalem was such that an effort was needed to tear Himself from it (Eze 23:18; Hos 9:12; Hos 11:8).