14 Why do we sit still? assemble yourselves, and let us enter into the fortified cities, and let us be silent there; for Yahweh our God has put us to silence, and given us water of gall to drink, because we have sinned against Yahweh.
It is good for a man that he bear the yoke in his youth. Let him sit alone and keep silence, because he has laid it on him.
Declare you in Judah, and publish in Jerusalem; and say, Blow you the trumpet in the land: cry aloud and say, Assemble yourselves, and let us go into the fortified cities. Set up a standard toward Zion: flee for safety, don't stay; for I will bring evil from the north, and a great destruction.
Now there were four leprous men at the entrance of the gate: and they said one to another, Why sit we here until we die? If we say, We will enter into the city, then the famine is in the city, and we shall die there; and if we sit still here, we die also. Now therefore come, and let us fall to the host of the Syrians: if they save us alive, we shall live; and if they kill us, we shall but die.
The priest shall set the woman before Yahweh, and let the hair of the woman's head go loose, and put the meal offering of memorial in her hands, which is the meal offering of jealousy. The priest shall have in his hand the water of bitterness that brings a curse. The priest shall cause her to swear, and shall tell the woman, 'If no man has lain with you, and if you haven't gone aside to uncleanness, being under your husband, be free from this water of bitterness that brings a curse. But if you have gone astray, being under your husband, and if you are defiled, and some man has lain with you besides your husband:' then the priest shall cause the woman to swear with the oath of cursing, and the priest shall tell the woman, 'Yahweh make you a curse and an oath among your people, when Yahweh allows your thigh to fall away, and your body to swell; and this water that brings a curse will go into your bowels, and make your body swell, and your thigh fall away.' The woman shall say, 'Amen, Amen.' "The priest shall write these curses in a book, and he shall blot them out into the water of bitterness. He shall make the woman drink the water of bitterness that causes the curse; and the water that causes the curse shall enter into her and become bitter.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Jeremiah 8
Commentary on Jeremiah 8 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 8
Jer 8:1-22. The Jew's Coming Punishment; Their Universal and Incurable Impenitence.
1. 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).
2. spread … before the sun, &c.—retribution in kind. The very objects which received their idolatries shall unconcernedly witness their dishonor.
loved … served … after … walked … sought … worshipped—Words are accumulated, as if enough could not be said fully to express the mad fervor of their idolatry to the heavenly host (2Ki 23:5).
nor … buried—(Jer 22:19).
dung—(Jer 9:22; Ps 83:10).
3. The survivors shall be still worse off than the dead (Job 3:21, 22; Re 9:6).
which remain in all the places—"in all places of them that remain, whither I … that is, in all places whither I have driven them that remain [Maurer].
4. "Is it not a natural instinct, that if one falls, he rises again; if one turns away (that is, wanders from the way), he will return to the point from which he wandered? Why then does not Jerusalem do so?" He plays on the double sense of return; literal and metaphorical (Jer 3:12; 4:1).
5. slidden … backsliding—rather, as the Hebrew is the same as in Jer 8:4, to which this verse refers, "turned away with a perpetual turning away."
perpetual—in contrast to the "arise" ("rise again," Jer 8:4).
refuse to return—in contrast to, "shall he … not return" (Jer 8:4; Jer 5:3).
6. 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).
7. The instinct of the migratory birds leads them with unfailing regularity to return every spring from their winter abodes in summer climes (So 2:12); but God's people will not return to Him even when the winter of His wrath is past, and He invites them back to the spring of His favor.
in the heaven—emphatical. The birds whose very element is the air, in which they are never at rest, yet show a steady sagacity, which God's people do not.
times—namely, of migrating, and of returning.
my people—This honorable title aggravates the unnatural perversity of the Jews towards their God.
know not, &c.—(Jer 5:4, 5; Isa 1:3).
8. law … with us—(Ro 2:17). Possessing the law, on which they prided themselves, the Jews might have become the wisest of nations; but by their neglecting its precepts, the law became given "in vain," as far as they were concerned.
scribes—copyists. "In vain" copies were multiplied. Maurer translates, "The false pen of the scribes hath converted it [the law] into a lie." See Margin, which agrees with Vulgate.
9. dismayed—confounded.
what wisdom—literally, "the wisdom of what?" that is, "wisdom in what respect?" the Word of the Lord being the only true source of wisdom (Ps 119:98-100; Pr 1:7; 9:10).
10-12. Repeated from Jer 6:12-15. See a similar repetition, Jer 8:15; Jer 14:19.
inherit—succeed to the possession of them.
11. (Eze 13:10).
13. surely consume—literally, "gathering I will gather," or "consuming I will consume."
no grapes … nor figs—(Joe 1:7; Mt 21:19).
things that I have given … shall pass away—rather, "I will appoint to them those who shall overwhelm (pass over) them," that is, I will send the enemy upon them [Maurer]. English Version accords well with the context; Though their grapes and figs ripen, they shall not be allowed to enjoy them.
14. 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; 23:15).
15. Repeated (Jer 14:19).
We looked for—owing to the expectations held out by the false prophets.
health—healing; that is, restoration from adversity.
16. his horses—the Chaldean's.
was heard—the prophetical past for the future.
from Dan—bordering on Phœnicia. This was to be Nebuchadnezzar's route in invading Israel; the cavalry in advance of the infantry would scour the country.
strong ones—a poetical phrase for steeds, peculiar to Jeremiah (Jer 47:3; compare Jer 4:13, 29; 6:23).
17. I—Jehovah.
cockatrices—basilisks (Isa 11:8), that is, enemies whose destructive power no means, by persuasion or otherwise, can counteract. Serpent-charmers in the East entice serpents by music, and by a particular pressure on the neck render them incapable of darting (Ps 58:4, 5).
18. (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.
19. The prophet in vision hears the cry of the exiled Jews, wondering that God should have delivered them up to the enemy, seeing that He is Zion's king, dwelling in her (Mic 3:11). In the latter half of the verse God replies that their own idolatry, not want of faithfulness on His part, is the cause.
because of them that dwell in a far country—rather, "from a land of distances," that is, a distant land (Isa 39:3). English Version understands the cry to be of the Jews in their own land, because of the enemy coming from their far-off country.
strange vanities—foreign gods.
20. Proverbial. Meaning: One season of hope after another has passed, but the looked-for deliverance never came, and now all hope is gone.
21. black—sad in visage with grief (Joe 2:6).
22. balm—balsam; to be applied to the wounds of my people. Brought into Judea first from Arabia Felix, by the queen of Sheba, in Solomon's time [Josephus, Antiquities, 8.2]. The opobalsamum of Pliny; or else [Bochart] the resin drawn from the terebinth. It abounded in Gilead, east of Jordan, where, in consequence, many "physicians" established themselves (Jer 46:11; 51:8; Ge 37:25; 43:11).
health … recovered—The Hebrew is literally, "lengthening out … gone up"; hence, the long bandage applied to bind up a wound. So the Arabic also [Gesenius].