1Shromažďte se, synové Beniaminovi, z prostředku Jeruzaléma, a v Tekoa trubte trubou, a nad Betkarem vyzdvihněte korouhev; nebo viděti zlé od půlnoci, a potření veliké. 2Panně krásné a rozkošné připodobnil jsem byl dceru Sionskou. 3Ale přitáhnou k ní pastýři s stády svými, rozbijí proti ní stany vůkol, spase každý místo své. 4Vyzdvihněte proti ní válku, vstaňte a přitrhněme o poledni. Běda nám, že pomíjí den, že se roztáhli stínové večerní. 5Vstaňte a přitrhněme v noci, a zkazme paláce její. 6Takto zajisté praví Hospodin zástupů: Nasekejte dříví, a zdělejte proti Jeruzalému náspy. Toť jest to město, kteréž navštíveno býti musí; což ho koli, jen nátisk jest u prostřed něho. 7Jakož studnice vypryšťuje vodu svou, tak ono vypryšťuje zlost svou. Nátisk a zhoubu slyšeti v něm před oblíčejem mým ustavičně, bolest i bití. 8Usmysl sobě, ó Jeruzaléme, aby se neodloučila duše má od tebe, abych tě neobrátil v pustinu, v zemi nebydlitelnou. 9Takto praví Hospodin zástupů: Jistě paběrovati budou jako vinný kmen ostatek Izraele, říkajíce: Sahej rukou svou jako ten, kterýž víno zbírá do putny. 10Komuž mluviti budu, a kým osvědčovati, aby slyšeli? Aj, neobřezané jsou uši jejich, tak že nemohou pozorovati; aj, slovo Hospodinovo mají v posměchu, a nemají líbosti v něm. 11Protož plný jsem prchlivosti Hospodinovy, ustal jsem, drže ji v sobě. Vylita bude i na maličké vně, spolu i na shromáždění mládenců, ovšem pak muž s ženou jat bude, stařec s kmetem. 12A dostanou se domové jejich jiným, též pole i ženy, když vztáhnu ruku svou na obyvatele této země, dí Hospodin. 13Od nejmenšího zajisté z nich, až do největšího z nich, všickni napořád vydali se v lakomství, anobrž od proroka až do kněze všickni napořád provodí faleš. 14A hojí potření dcery lidu mého povrchu, říkajíce: Pokoj, pokoj, ješto není žádného pokoje. 15Styděli-liž se pak co proto, že ohavnost páchali? Aniž se lid co styděl, aniž jich proroci k zahanbení přivesti uměli. Protož padnou mezi padajícími; v čas, v němž je navštívím, klesnou, praví Hospodin. 16Když takto říkával Hospodin: Zastavte se na cestách, a pohleďte, a vyptejte se na stezky staré, která jest cesta dobrá, i choďte po ní, a naleznete odpočinutí duši své, tedy říkávali: Nebudeme choditi. 17Když jsem pak ustanovil nad vámi strážné, řka: Mějtež pozor na zvuk trouby, tedy říkávali: Nebudeme pozorovati. 18Protož slyšte, ó národové, a poznej, ó shromáždění, co se děje mezi nimi. 19Slyš, ó země: Aj, já uvedu zlé na lid tento, ovoce myšlení jejich, proto že nepozorují slov mých, ani zákona mého, ale jím pohrdají. 20K čemuž mi kadidlo z Sáby přichází, a vonná třtina výborná z země daleké? Zápalů vašich nelibuji sobě, aniž oběti vaše jsou mi příjemné. 21Protož takto praví Hospodin: Aj, já nakladu lidu tomuto úrazů, a zurážejí se o ně otcové, tolikéž i synové, soused i bližní jeho, a zahynou. 22Takto praví Hospodin: Aj, lid přitáhne z země půlnoční, a národ veliký povstane od končin země. 23Lučiště i kopí pochytí, každý ukrutný bude, a neslitují se. Hlas jejich jako moře zvučeti bude, a na koních jezditi budou, zšikovaní jako muž k boji, proti tobě, ó dcero Sionská. 24Jakž uslyšíme pověst o něm, opadnou ruce naše; ssoužení zachvátí nás, a bolest jako rodičku. 25Nevycházejte na pole, a na cestu nechoďte; nebo meč nepřítele a strach jest vůkol. 26Ó dcero lidu mého, přepaš se žíní, a válej se v popele. Vydej se v kvílení, jako po synu jednorozeném, v kvílení přehořké; nebo náhle přitáhne zhoubce na nás. 27Dal jsem tě za věži v lidu tvém, a za baštu, abys spatřoval a zkušoval cesty jejich. 28Všickni jsou z zarputilých nejzarputilejší, chodí jako utrhač, jsou ocel a železo, všickni napořád zhoubcové jsou. 29Prahnou měchy, od ohně mizí olovo, nadarmo ustavičně přepaluje zlatník; nebo zlé věci nemohou býti odděleny. 30Stříbrem falešným nazovou je, nebo Hospodin zavrhl je.
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
Zech 3:9, "before Joshua," that is, "before thee" [MAURER].
3 shepherds--hostile leaders with their armies (
Jer 1:15;
Jer 4:17;
Jer 49:20;
Jer 50:45).
feed--They shall consume each one all that is near him; literally, "his hand," that is, the place which he occupies (
Num 2:17; see on
Isa 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
Isa 13:3).
at noon--the hottest part of the day when attacks were rarely made (
Jer 15:8;
Jer 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 (
Jer 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 (
2Kgs 21:16,
2Kgs 21:24;
Isa 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 (
Ezek 23:18;
Hos 9:12;
Hos 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 (
Jer 52:28-
Jer 52:30;
2Kgs 24:14;
2Kgs 25:11).
10 ear is uncircumcised--closed against the precepts of God by the foreskin of carnality (
Lev 26:41;
Ezek 44:7;
Acts 7:51).
word . . . reproach-- (
Jer 20:8).
11 fury of . . . Lord--His denunciations against Judah communicated to the prophet.
weary with holding in-- (
Jer 20:9).
I will pour--or else imperative: the command of God (see
Jer 6:12), "Pour it out" [MAURER].
aged . . . full of days--The former means one becoming old; the latter a decrepit old man [MAURER] (
Job 5:26;
Isa 65:20).
12 The very punishments threatened by Moses in the event of disobedience to God (
Deut 28:30).
turned--transferred.
13 (
Jer 8:10;
Isa 56:11;
Mic 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 (
Jer 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 (
Jer 4:10;
Jer 8:11;
Jer 14:13;
Jer 23:17;
Ezek 13:5,
Ezek 13:10;
Ezek 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 (
Gen 20:9;
Mal 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" (
Jer 3:3;
Jer 8:12;
Ezek 3:7;
Zeph 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 (
Jer 18:15;
Ps 139:24;
Mal 4:4).
rest-- (
Isa 28:12;
Matt 11:29).
17 watchmen--prophets, whose duty it was to announce impending calamities, so as to lead the people to repentance (
Isa 21:11;
Isa 58:1;
Ezek 3:17;
Hab 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 (
Jer 6:16-
Jer 6:17), and that they deserve the severe punishment about to be inflicted on them (
Jer 6:19).
what is among them--what deeds are committed by the Israelites (
Jer 6:16-
Jer 6:17) [MAURER]. Or, "what punishments are about to be inflicted on them" [CALVIN].
19 (
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;
Ps 50:7-
Ps 50:9;
Isa 1:11;
Mic 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
Matt 21:44;
Isa 8:14;
1Pet 2:8). God Himself ("I") lays them before the reprobate (
Ps 69:22;
Rom 1:28;
Rom 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
Isa 14:13) of the earth. The Chaldees are meant (
Jer 1:15;
Jer 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 (
Jer 50:41-
Jer 50:43).
23 like the sea-- (
Isa 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" (
Jer 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-- (
Jer 25:34;
Mic 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 (
Ezek 27:30).
as for an only son-- (
Amos 8:10;
Zech 12:10).
lamentation--literally, "lamentation expressed by beating the breast."
27 tower . . . fortress-- (
Jer 1:18), rather, "an assayer (and) explorer." By a metaphor from metallurgy in
Jer 6:27-
Jer 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 (
Ezek 32:21). See
Jer 5:23;
Hos 4:16.
walking with slanders-- (
Jer 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 (
Isa 48:4;
Isa 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 (
Jer 5:3;
1Pet 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 (
Isa 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
Jer 26:1-
Jer 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 (
Jer 7:4,
Jer 7:10).
