1Prchněte, Benjaminovi mužové, zprostředka Jeruzaléma! V Tekoji zatrubte na roh! Na Bet-Keremu vztyčte znamení! Neboť od severu se valí neštěstí, velká zkáza. 2Tu krásnou, tu něžnou sionskou dceru já zničím! 3Přicházejí za ní pastýři se svými stády! Kol dokola si postavili stany, každý spásá svůj díl. 4Chystejte se k svatému boji proti ní! Vzhůru! Zaútočme v pravé poledne! Běda nám! Den se již naklání, prodlužují se večerní stíny. 5Vzhůru! Zaútočme v noci, ať zničíme její paláce! 6Neboť takto mluví Jahve Sabaot: Pokácejte stromy, před Jeruzalémem postavte násep: je to město, jemuž se dostane mého navštívení, není v něm nic než útlak. 7Jako studna, jež dává prýštit své vodě, tak dává ono prýštit své zlobě. O násilí a plenění, o tom je tam slyšet; přede mnou jsou neustále nemoci a rány. 8Naprav se, Jeruzaléme, jinak se má duše od tebe odvrátí, jinak z tebe udělám pustinu, neobydlenou zem. 9Takto mluví Jahve Sabaot: Bude se paběrkovat, paběrkovat jako na vinici, co zbývá z Izraele; přejeď rukou jako česač hroznů po výhoncích! 10- Ke komu mám mluvit, před kým svědčit, aby poslouchali? Hle: mají neobřezané ucho, nedovedou být pozorní. Hle: Jahvovo slovo jim je k smíchu, už se jim nelíbí. 11Jsem naplněn Jahvovým hněvem, unavuje mě zadržovat ho! - Vylej ho tedy na dítě na ulici i na shromážděnou mládež. Zajati budou manžel i žena, i stařec, muž, jehož dny se naplnily. 12Jejich domy připadnou jiným spolu s jejich poli i jejich ženami. Ano, vztáhnu ruku na obyvatele této země - Jahvův výrok! 13Neboť od nejmenšího po největšího dychtí všichni po lupu; prorok i kněz, všichni žijí ve lži. 14Lehkovážně ošetřují zranění mého lidu, když říkají: „Pokoj! Pokoj!“ A přitom žádný pokoj není. 15Lpí na nich hanba pro jejich ohavné činy, ale oni hanbu už ani nepociťují, dokonce se už neumějí zardít. Proto padnou mezi těmi, kdo padají, klopýtnou, až je navštívím, říká Jahve. 16Takto mluví Jahve: Zastavte se na cestách a hleďte, ptejte se na dávné stezky: která cesta vedla k dobru? Jděte po ní, a naleznete odpočinek pro své duše. Oni však řekli: „Nepůjdeme po ní!“ 17Ustanovil jsem vám strážné: „Pozor na znamení rohu!“ Oni však řekli: „Nebudeme si jich všímat!“ 18Nuže, národy, slyšte, poznej, shromáždění, co se jim přihodí! 19Země, slyš! Hle, přivádím na tento lid neštěstí: je to ovoce jejich smýšlení, neboť nedávali pozor na má slova a pohrdali mým zákonem. 20Co mi záleží na kadidlu dovezeném ze Šeby, na voňavé třtině z daleké země? Vaše celopaly se mi nelíbí, vaše oběti mi nejsou příjemné. 21Proto takto mluví Jahve: Hle, postavím před tento lid překážky, o něž klopýtnou. Otec i syn, všichni zároveň, soused i přítel - zahynou. 22Takto mluví Jahve: Hle, od severu přichází lid, velký národ povstává od končin země; 23pevně svírají luk i kopí, jsou divocí a nelítostní; hlučí jako hučící moře; jezdí na koních, jako jeden muž jsou hotovi se bít s tebou, sionská dcero. 24Dozvěděli jsme se tu zprávu, ruce nám ochably, zmocnila se nás úzkost, bolest, jakou mívá rodička. 25Nevycházejte do polí, neodvažujte se na cesty, neboť nepřítel nosí meč: hrůza ze všech stran! 26Dcero mého lidu, obleč si pytlovinu, vyválej se v popelu, truchli jak za jediného syna, hořce naříkej, neboť na nás znenadání přitáhne ten plenitel. 27Ustanovil jsem tě k tomu, abys vyzkoušel můj lid, abys poznal a vyzkoušel jejich chování. 28Všichni jsou vzpurníci vzpurní, rozsévači pomluv, tvrdí jako bronz a železo, jsou to samí zhoubci. 29Měch supí, aby oheň pohltil olovo. Nadarmo se tavič snaží tavit, struska se neodlučuje. 30„Stříbro na vyhození“ - tak se jim říká! Ano, Jahve je vyhodil do smetí.
Jamieson Fausset Brown Bible Commentary 1 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.
2 likened--rather, "I lay waste." Literally, "O comely and delicate one, I lay waste the daughter of Zion," that is, "thee." So
Ζαχ. 3:9, "before Joshua," that is, "before thee" [MAURER].
3 shepherds--hostile leaders with their armies (
Ιερ. 1:15;
Ιερ. 4:17;
Ιερ. 49:20;
Ιερ. 50:45).
feed--They shall consume each one all that is near him; literally, "his hand," that is, the place which he occupies (
Αρ. 2:17; see on
Ησ. 56:5).
4 The invading soldiers encourage one another to the attack on Jerusalem.
Prepare--literally, "Sanctify" war, that is, Proclaim it formally with solemn rites; the invasion was solemnly ordered by God (compare
Ησ. 13:3).
at noon--the hottest part of the day when attacks were rarely made (
Ιερ. 15:8;
Ιερ. 20:16). Even at this time they wished to attack, such is their eagerness.
Woe unto us--The words of the invaders, mourning the approach of night which would suspend their hostile operations; still, even in spite of the darkness, at night they renew the attack (
Ιερ. 6:5).
6 cast--Hebrew, "pour out"; referring to the emptying of the baskets of earth to make the mound, formed of "trees" and earthwork, to overtop the city walls. The "trees" were also used to make warlike engines.
this--pointing the invaders to Jerusalem.
visited--that is, punished.
wholly oppression--or join "wholly" with "visited," that is, she is altogether (in her whole extent) to be punished [MAURER].
7 fountain--rather, a well dug, from which water springs; distinct from a natural spring or fountain.
casteth out--causeth to flow; literally, "causeth to dig," the cause being put for the effect (
2Βασ. 21:16,
2Βασ. 21:24;
Ησ. 57:20).
me--Jehovah.
8 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 (
Ιεζ. 23:18;
Ωσ. 9:12;
Ωσ. 11:8).
9 The Jews are the grapes, their enemies the unsparing gleaners.
turn back . . . hand--again and again bring freshly gathered handfuls to the baskets; referring to the repeated carrying away of captives to Babylon (
Ιερ. 52:28-
Ιερ. 52:30;
2Βασ. 24:14;
2Βασ. 25:11).
10 ear is uncircumcised--closed against the precepts of God by the foreskin of carnality (
Λευ. 26:41;
Ιεζ. 44:7;
Πράξ. 7:51).
word . . . reproach-- (
Ιερ. 20:8).
11 fury of . . . Lord--His denunciations against Judah communicated to the prophet.
weary with holding in-- (
Ιερ. 20:9).
I will pour--or else imperative: the command of God (see
Ιερ. 6:12), "Pour it out" [MAURER].
aged . . . full of days--The former means one becoming old; the latter a decrepit old man [MAURER] (
Ιώβ 5:26;
Ησ. 65:20).
12 The very punishments threatened by Moses in the event of disobedience to God (
Δευτ. 28:30).
turned--transferred.
13 (
Ιερ. 8:10;
Ησ. 56:11;
Μιχ. 3:11).
14 hurt--the spiritual wound.
slightly--as if it were but a slight wound; or, in a slight manner, pronouncing all sound where there is no soundness.
saying--namely, the prophets and priests (
Ιερ. 6:13). Whereas they ought to warn the people of impending judgments and the need of repentance, they say there is nothing to fear.
peace--including soundness. All is sound in the nation's moral state, so all will be peace as to its political state (
Ιερ. 4:10;
Ιερ. 8:11;
Ιερ. 14:13;
Ιερ. 23:17;
Ιεζ. 13:5,
Ιεζ. 13:10;
Ιεζ. 22:28).
15 ROSENMULLER translates, "They ought to have been ashamed, because . . . but," &c.; the Hebrew verb often expressing, not the action, but the duty to perform it (
Γέν. 20:9;
Μαλ. 2:7). MAURER translates, "They shall be put to shame, for they commit abomination; nay (the prophet correcting himself), there is no shame in them" (
Ιερ. 3:3;
Ιερ. 8:12;
Ιεζ. 3:7;
Σοφ. 3:5).
them that fall--They shall fall with the rest of their people who are doomed to fall, that is, I will now cease from words; I will execute vengeance [CALVIN].
16 Image from travellers who have lost their road, stopping and inquiring which is the right way on which they once had been, but from which they have wandered.
old paths--Idolatry and apostasy are the modern way; the worship of God the old way. Evil is not coeval with good, but a modern degeneracy from good. The forsaking of God is not, in a true sense, a "way cast up" at all (
Ιερ. 18:15;
Ψαλ. 139:24;
Μαλ. 4:4).
rest-- (
Ησ. 28:12;
Ματθ. 11:29).
17 watchmen--prophets, whose duty it was to announce impending calamities, so as to lead the people to repentance (
Ησ. 21:11;
Ησ. 58:1;
Ιεζ. 3:17;
Αββ. 2:1).
18 congregation--parallel to "nations"; it therefore means the gathered peoples who are invited to be witnesses as to how great is the perversity of the Israelites (
Ιερ. 6:16-
Ιερ. 6:17), and that they deserve the severe punishment about to be inflicted on them (
Ιερ. 6:19).
what is among them--what deeds are committed by the Israelites (
Ιερ. 6:16-
Ιερ. 6:17) [MAURER]. Or, "what punishments are about to be inflicted on them" [CALVIN].
19 (
Ησ. 1:2).
fruit of . . . thoughts-- (
Παρ. 1:31).
nor to my law, but rejected it--literally, "and (as to) My law they have rejected it." The same construction occurs in
Γέν. 22:24. Literally, "To what purpose is this to Me, that incense cometh to Me?"
incense . . . cane-- (
Ησ. 43:24;
Ησ. 60:6). No external services are accepted by God without obedience of the heart and life (
Ιερ. 7:21;
Ψαλ. 50:7-
Ψαλ. 50:9;
Ησ. 1:11;
Μιχ. 6:6, &c.).
sweet . . . sweet--antithesis. Your sweet cane is not sweet to Me. The calamus.
21 stumbling-blocks--instruments of the Jews' ruin (compare
Ματθ. 21:44;
Ησ. 8:14;
1Πέτ. 2:8). God Himself ("I") lays them before the reprobate (
Ψαλ. 69:22;
Ρωμ. 1:28;
Ρωμ. 11:9).
fathers . . . sons . . . neighbour . . . friend--indiscriminate ruin.
22 north . . . sides of the earth--The ancients were little acquainted with the north; therefore it is called the remotest regions (as the Hebrew for "sides" ought to be translated, see on
Ησ. 14:13) of the earth. The Chaldees are meant (
Ιερ. 1:15;
Ιερ. 5:15). It is striking that the very same calamities which the Chaldeans had inflicted on Zion are threatened as the retribution to be dealt in turn to themselves by Jehovah (
Ιερ. 50:41-
Ιερ. 50:43).
23 like the sea-- (
Ησ. 5:30).
as men for war--not that they were like warriors, for they were warriors; but "arrayed most perfectly as warriors" [MAURER].
24 fame thereof--the report of them.
25 He addresses "the daughter of Zion" (
Ιερ. 6:23); caution to the citizens of Jerusalem not to expose themselves to the enemy by going outside of the city walls,
sword of the enemy--literally "there is a sword to the enemy"; the enemy hath a sword.
26 wallow . . . in ashes-- (
Ιερ. 25:34;
Μιχ. 1:10). As they usually in mourning only "cast ashes on the head," wallowing in them means something more, namely, so entirely to cover one's self with ashes as to be like one who had rolled in them (
Ιεζ. 27:30).
as for an only son-- (
Άμ. 8:10;
Ζαχ. 12:10).
lamentation--literally, "lamentation expressed by beating the breast."
27 tower . . . fortress-- (
Ιερ. 1:18), rather, "an assayer (and) explorer." By a metaphor from metallurgy in
Ιερ. 6:27-
Ιερ. 6:30, Jehovah, in conclusion, confirms the prophet in his office, and the latter sums up the description of the reprobate people on whom he had to work. The Hebrew for "assayer" (English Version, "tower") is from a root "to try" metals. "Explorer" (English Version, "fortress") is from an Arabic root, "keen-sighted"; or a Hebrew root, "cutting," that is, separating the metal from the dross [EWALD]. GESENIUS translates as English Version, "fortress," which does not accord with the previous "assayer."
28 grievous revolters--literally "contumacious of the contumacious," that is, most contumacious, the Hebrew mode of expressing a superlative. So "the strong among the mighty," that is, the strongest (
Ιεζ. 32:21). See
Ιερ. 5:23;
Ωσ. 4:16.
walking with slanders-- (
Ιερ. 9:4). "Going about for the purpose of slandering" [MAURER].
brass, &c.--that is, copper. It and "iron" being the baser and harder metals express the debased and obdurate character of the Jews (
Ησ. 48:4;
Ησ. 60:17).
29 bellows . . . burned--So intense a heat is made that the very bellows are almost set on fire. ROSENMULLER translates not so well from a Hebrew root, "pant" or "snort," referring to the sound of the bellows blown hard.
lead--employed to separate the baser metal from the silver, as quicksilver is now used. In other words, the utmost pains have been used to purify Israel in the furnace of affliction, but in vain (
Ιερ. 5:3;
1Πέτ. 1:7).
consumed of the fire--In the Chetib, or Hebrew text, the "consumed" is supplied out of the previous "burned." Translating as ROSENMULLER, "pant," this will be inadmissible; and the Keri (Hebrew Margin) division of the Hebrew words will have to be read, to get "is consumed of the fire." This is an argument for the translation, "are burned."
founder--the refiner.
wicked . . . not plucked away--answering to the dross which has no good metal to be separated, the mass being all dross.
30 Reprobate--silver so full of alloy as to be utterly worthless (
Ησ. 1:22). The Jews were fit only for rejection.
The prophet stood at the gate of the temple in order that the multitudes from the country might hear him. His life was threatened, it appears from
Ιερ. 26:1-
Ιερ. 26:9, for this prophecy, denouncing the fate of Shiloh as about to befall the temple at Jerusalem. The prophecy given in detail here is summarily referred to there. After Josiah's death the nation relapsed into idolatry through Jehoiakim's bad influence; the worship of Jehovah was, however, combined with it (
Ιερ. 7:4,
Ιερ. 7:10).