เยเรมีย์ 8:6 วิจารณ์

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.

I hearkened and heard,.... These are either, the words of the prophet, as Kimchi and Abarbinel think; who listened and attended to, and made his observations upon, the words and actions, conduct and behaviour, of this people, of which he gives an account: or of the Lord himself, as the Targum; who hearkened to the language of their hearts and actions, and heard the words of their mouth; all that they spoke against him, against his prophets, and those that feared his name; all their lying words, their false swearing; all their oaths and curses, and every idle expression that dropped from them; all which he takes notice of, and men are accountable to him for them: but they spake not aright: what is so in the sight of God and good men; what is agreeable to right reason, and the word of God; they spoke what was contrary to all this. Wicked men neither think aright, nor act aright, nor speak aright. No man repented him of his wickedness: of his heart, of his lips, and of his life; no man can repent of himself; no man truly does, without the grace of God: saying, what have I done? which question an impenitent man does not put; but when it is made, the true answer to be returned to it is, that which is contrary to the nature of God; which is a breach of his law; which a man has reason to be ashamed of; at which he may be astonished, it being so exceeding sinful; that which cast the angels out of heaven, Adam out of paradise, and wicked men down to hell; which is deserving of the wrath of God, and eternal death; for which a man can never make atonement himself; and by which he is undone, to all intents and purposes, without an interest in Christ, and salvation by him. Every one turneth to his course: which is not a good, but a bad one; sin is a way, a road, a path, in which men walk; a course, a series of sinning, a progress and persisting in it; such as the course of this world, and this course is evil, Eph 2:2, as the horse rusheth into the battle, which denotes their swiftness to commit sin, the pleasure they take in it, and their inattention to danger, and death by it; see Job 39:21, or overflows (c); the impetuosity of the horse is expressed by the overflowing of a river. (c) "quasi equus ferox", Heb. "inundans", Piscator; "sisut equus effundens se", Schmidt. So Kimchi and Ben Melech interpret it.

Jeremiah also says, in like manner: “The turtle and the swallow have known her time, and the sparrows of the field have observed the times of their coming, but my people have not known the judgment of the Lord. How do you say, We are wise, and the law of the Lord is with us? The meting out is in vain. The scribes are deceived and confounded. The wise men are dismayed and taken, for they have rejected the word of the Lord.” Therefore (as I had begun to say), when God had determined to send to people a teacher of righteousness, he commanded him to be born again a second time in the flesh and to be made in the likeness of humankind himself, to whom he was about to be a guide, and companion and teacher. But since God is kind and merciful to his people, he sent him to those very persons whom he hated, that he might not close the way of salvation against them forever but might give them a free opportunity of following God, that they might both gain the reward of life if they should follow him (which many of them do and have done) and incur the penalty of death by their fault if they should reject their King.

It was exceedingly right to admire the consideration of our Lawgiver. He could have brought forward his illustration from among people. He could have spoken of Moses, Elijah, John, and others like them. But, so that he might touch them more to the quick, he made mention of the irrational beings. For had he spoken of those righteous men, these would have been able to say, “We have not yet become like them.” But now by passing them over in silence and bringing forward the fowls of the air, he has cut off from them every excuse. Therefore, he imitates in this place also the old law. Yes, for the old covenant likewise looks to the bee, to the ant, to the turtle and to the swallow.

(Verse 6.) I listened and heard: no one speaks what is good. There is no one who repents for his sin, saying: what have I done? All have turned to their own course, like a horse rushing into battle. Called to repentance, they scornfully refuse to listen: and it is not enough for them to have sinned against the Lord and spoken blasphemy, but they all rush like horses, and with fervent speed into battle, not reflecting on their sin, nor saying, what have I done? By these things we understand that either these things are said about the whole human race, because it is prone to vices, or about the time of the Savior, when all together they became useless: there was no one who did good, there was not even one (Psalm 13). Therefore, he himself cries out mystically: Save me, Lord, for the holy one has failed (Psalm 11, 1). But if these things are so, where are those who say that we are free from sin by our own will? No one, he says, speaks what is good (Matt. XI): because we will also be held accountable for idle words on the day of judgment.

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).

spake not aright--that is, not so as penitently to confess that they acted wrong. Compare what follows. every one . . . his course--The Keri reads "course," but the Chetib, "courses." "They persevere in the courses whatever they have once entered on." Their wicked ways were diversified. horse rusheth--literally, "pours himself forth," as water that has burst its embankment. The mad rapidity of the war horse is the point of comparison (Job 39:19-25).

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.