1V tom čase, je Jehovův výrok, lidé také vynesou kosti judských králů a kosti tamních knížat a kosti kněží a kosti proroků a kosti obyvatel Jeruzaléma z jejich hrobů. 2A skutečně je rozestřou před sluncem a měsícem a celým nebeským vojskem, které si zamilovali a jimž sloužili a za kterými chodili a jež vyhledávali a kterým se klaněli. Nebudou sesbírány ani nebudou pohřbeny. Stane se z nich hnůj na povrchu zemské půdy. 3A spíše smrt než život si bude jistě volit celý ostatek z těch, kteří zůstanou z této špatné rodiny na všech místech těch, kteří zůstali, kam je chci rozehnat, je výrok Jehovy vojsk. 4A řekneš jim: Tak řekl Jehova: Padnou a již nevstanou? Kdyby se obrátil zpět jeden, neobrátí se zpět i druhý? 5Proč je tento lid, Jeruzalém, nevěrný vytrvalou nevěrností? Chopili se šalby; odmítli se obrátit zpět. 6Dával jsem pozor a stále jsem naslouchal. To, jak mluvili, nebylo správné. Žádný nečinil pokání ze své špatnosti a neříkal: Co jsem to udělal? Každý se vrací na všeobecně oblíbenou dráhu jako kůň, který se řítí do bitvy. 7I čáp na nebesích ten dobře zná své ustanovené časy; a hrdlička a rorýs a drozd každý dobře zachovává čas svého příletu. Ale můj lid, ten nepoznal Jehovův soud. 8Jak můžete říkat: Jsme moudří a je s námi Jehovův zákon? Falešné rydlo tajemníků určitě pracovalo v naprosté falši. 9Moudří byli zahanbeni. Zděsili se a budou chyceni. Pohleď, zavrhli samotné Jehovovo slovo, a jakou mají moudrost? 10Proto dám jejich manželky jiným mužům, jejich pole těm, kteří berou do vlastnictví; vždyť od nejmenšího až po největšího každý dosahuje nepoctivého zisku; od proroka až po kněze každý jedná falešně. 11A snaží se lehkomyslně uzdravit zhroucení dcery mého lidu a říkají: Je mír! Je mír!, když žádný mír není. 12Zastyděli se, protože učinili dokonce něco odporného? Jednak se rozhodně nedovedli stydět, a pak ani nevěděli, co to je, cítit se pokořeni. Proto padnou mezi těmi, kteří padají. V čase, kdy se jim dostane pozornosti, klopýtnou, řekl Jehova. 13Až budu shromažďovat, skoncuji s nimi, je Jehovův výrok. Na révě nebudou žádné hrozny a na fíkovníku nebudou žádné fíky a jistě uschne i listí. A věci, které jim dávám, je minou. 14Proč zůstáváme sedět? Sejděte se a vstupme do opevněných měst a mlčme tam. Vždyť nás umlčel Jehova, náš Bůh, a dává nám pít otrávenou vodu, protože jsme proti Jehovovi hřešili. 15Doufalo se v mír, ale nepřišlo nic dobrého; v čas uzdravení, ale pohleďte, zděšení! 16Z Danu bylo slyšet frkání jeho koní. Zvukem řehtání jeho hřebců se zakymácela celá země. A vcházejí a pohlcují zemi a to, co ji naplňuje, město a jeho obyvatele. 17Vždyť mezi vás posílám hady, jedovaté plazy, na které není zaklínání, a jistě vás uštknou, je Jehovův výrok. 18Vstoupil do mne nevyléčitelný zármutek. Mé srdce je nemocné. 19Hle, z daleké země je zvuk volání dcery mého lidu o pomoc: Není Jehova na Sionu? Nebo v něm není jeho král? Proč jen mě uráželi svými rytinami, svými marnými cizozemskými bohy? 20Žeň minula, léto dospělo ke konci; ale my jsme nebyli zachráněni! 21Jsem zdrcen zhroucením dcery svého lidu. Zesmutněl jsem. Zmocnil se mě vyložený úžas. 22Není v Gileadu žádný balzám? Nebo tam není ranhojič? Pročpak nedošlo k zotavení dcery mého lidu?
Jamieson Fausset Brown Bible Commentary 1 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).
2 spread . . . before the sun, &c.--retribution in kind. The very objects which received their idolatries shall unconcernedly witness their dishonor.
lover . . . 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 (
2Kgs 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-
Job 3:22;
Rev 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;
Jer 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-
Job 39:25).
7 The instinct of the migratory birds leads them with unfailing regularity to return every spring from their winter abodes in summer climes (
Song 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-
Jer 5:5;
Isa 1:3).
8 law . . . with us-- (
Rom 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-
Ps 119:100;
Pro 1:7;
Pro 9:10).
10 Repeated from
Jer 6:12-
Jer 6:15. See a similar repetition,
Jer 8:15;
Jer 14:19.
inherit--succeed to the possession of them.
11 (
Ezek 13:10).
13 surely consume--literally, "gathering I will gather," or "consuming I will consume."
no grapes . . . nor figs-- (
Joel 1:7;
Matt 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;
Jer 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 Phśnicia. 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,
Jer 4:29;
Jer 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-
Ps 58:5).
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 (
Joel 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;
Jer 51:8;
Gen 37:25;
Gen 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].