Chapter 4

1 God calleth Israel by his promise. 3 He exhorteth Judah to repentance by fearful judgments. 19 A grievous lamentation for the miseries of Judah.

1. O Israel. Probably specifically the northern tribes of Israel who were in exile, although some think the term is here used in a general sense. The men of Judah are directly addressed in v. 3.

Abominations. Specifically their idols (Deut. 27:15; 29:17; 1 Kings 11:5, 7; 2 Kings 23:13; 2 Chron. 15:8; Eze. 20:7, 8).

Remove. Heb. nud, “to be aimless,” “to be homeless.” The participial form of the verb is translated “vagabond” in Gen. 4:12, 14.

2. Thou shalt swear. Or, “if thou swear,” continuing the conditions of v. 1. Swearing by the name of the Lord was an acknowledgment of the supremacy of God (see Deut. 10:20; Jer. 12:16; see on Deut. 6:13). Oaths by other gods were to be discontinued. The people were to give proof that God was supreme in their minds.

The nations. The conclusion of the conditional sentence is now given: “[then] nations shall,” etc. God intended that Israel’s conversion should result in the conversion of the surrounding nations (see Ps. 102:13, 15; see pp. 29, 30). The blessings assured to Israel were, “on the same conditions and in the same degree, assured to every nation and to every individual under the broad heavens” (PK 500, 501).

In him. That is, in the Lord.

3. Men of Judah. The exhortation to repent and reform is here specifically addressed to the southern kingdom.

And Jerusalem. A few Hebrew MSS, the LXX, Old Latin, Syriac, and Targums read “and to the inhabitants of Jerusalem.”

Fallow ground. The Hebrew has a play on words which might be rendered “till the untilled ground.”

Sow not among thorns. Compare Jesus’ parable of the soils (Matt. 13:7, 22). Unless the thorns and weeds were removed, they would choke the seeds of reform (see Luke 8:7; 5T 53). It was necessary for Judah to make a clean work of ridding herself of idolatry and moral and social evil. No halfway reform, such as took place under Josiah, would suffice.

4. Circumcise yourselves. All the Jews had been circumcised in the flesh, but not all had been circumcised “to the Lord.” The prophet sought to reveal the real meaning of the rite and to counteract a merely formal, ritualistic conception of it. Circumcision was intended to be a symbol of the devotion of the heart to God and a mark of separation from idolatry (see on Gen. 17:10, 11). To remove the foreskin of the heart meant to put away all impurity (see Deut. 10:16; 30:6). True circumcision is inward rather than outward (see Rom. 2:28, 29; Phil. 3:3; Col. 2:11).

None can quench it. The prophet likened God’s anger against sin to unquenchable fire, that is, fire that no one could extinguish until it had completed its work of destruction (see ch. 7:20).

5. Declare ye in Judah. The prophet here begins a new discourse. The subject concerns the coming evil. He begins by telling of the dreadful preparations for invasion by a formidable enemy.

Blow ye. This was the signal of alarm by which the people were warned of impending danger (see Hosea 5:8; Joel 2:1).

The trumpet. Heb. shophar (see Vol. III, p. 39).

Cry, gather together. Literally, “cry, make full,” meaning “cry with a full voice.” The warning would enable the inhabitants to leave the open country, and with their families and goods seek refuge in the fortified cities. Fear of invading armies drove the Rechabites into Jerusalem (see ch. 35:11).

6. Standard. Or, “banner” (see on Ps. 60:4). A signal was to be placed upon a lofty pole, to direct refugees to Zion.

Retire. Rather, “bring into safety.” The Heb. Фuz means “to take refuge.” Families and goods were to be brought within the city walls.

Stay not. Compare Matt. 24:16–18.

I will bring. Literally, “I am bringing.”

From the north. An obvious reference to the Babylonians (see on ch. 1:14). That the evil would come from the north is repeatedly stated in Jeremiah (see chs. 1:13, 14; 6:1, 22; 13:20; 25:9).

In more recent times the view has been advocated that these northern invaders were the Scythians. The Greek historian Herodotus (i. 103–107) declares that in the reign of Cyaxares I (c. 625–c. 585 b.c.) these wild barbarians briefly became masters of Asia. He further relates how they came down from the Caucasus, defeated Media, subdued (western) Asia, and intended to invade Egypt. The Egyptian king, Psamtik I, bought them off with rich gifts when they reached Palestine (see Vol. II, p. 90).

Though certain features of this Scythian invasion would fit Jeremiah’s description, such as the direction from which they came (their swift movements, their strange tongue, and the desolation they left behind), other features would not. The Scythians possessed neither the skill nor the patience to carry on a long siege, nor did they carry vanquished peoples into exile.

Moreover, there is no historical evidence that the Scythians made any full-scale invasion of Palestine at all. They probably merely passed through on the way to Egypt, possibly taking the road via the Valley of Esdraelon (see on Judges 1:27) and the coastal road on to the south. There is no reference to any invasion of Judah by the Scythians or any other northern people during the time of Jeremiah. Nor does Herodotus say that such an invasion of Judah took place.

On the other hand, Jeremiah’s description of this enemy approaching from the north fits the Chaldeans exactly. Nebuchadnezzar is specifically named as the invader from the north (ch. 25:9).

7. The lion. Better, “a lion.” A figure of speech portraying the irresistible might and the fierceness of the Chaldean invaders (Jer. 49:19; 50:17, 44; cf. Gen. 49:9; Prov. 30:30; Isa. 5:29; Dan. 7:4; Rev. 5:5).

Is come. Jeremiah is describing the future invasion with the vividness of a dramatic present.

Of the Gentiles. Or, “of nations.” Judea, as well as the surrounding nations, would be attacked and overcome (see chs. 25:9; 27:6).

Is on his way. Heb. nasaФ, “to depart.” NasaФ has the basic meaning “to pull up tent pegs,” hence “to strike tent,” from which is derived the meaning “to set out on a march.” Nebuchadnezzar “is on his way.”

Desolate. Literally, “a horror.” The repeated Chaldean invasions left the land of Judah almost uninhabited (see chs. 2:15; 39:9).

8. Sackcloth. A loose garment or piece of cloth made of coarse, dark hair, worn in mourning and humiliation (see on Gen. 37:34).

Not turned back. Josiah’s noble efforts toward reform had not been sufficient. Much of the wickedness introduced in the reign of Manasseh was still prevalent (see on 2 Kings 24:3).

9. Shall perish. Verse 9 describes the effect of the coming invasion upon the leaders. The expression, “the heart … shall perish,” is idiomatic for a failure of courage.

The prophets. False prophets had seduced the people into a false sense of security. Because of the nonfulfillment of their predictions they were in consternation.

10. Thou hast greatly deceived. Some have found difficulty with this verse, as God seems to be charged with deceit. The speaker is presumably Jeremiah. The most natural way to regard the passage is to think of the prophet as expressing his feelings in strong language (see Isa. 63:17; Jonah 4:3, 4; etc.). Jeremiah himself used similar language elsewhere (see Jer. 20:7). The prophet may have expected the speedy fulfillment of such promises as those of Jer. 3:14–18. He may also have had in mind the prophecies of 2 Sam. 7:12–16 and 1 Kings 2:33, that predicted the permanence of David’s house. Hence his strong disappointment at the vision of the impending calamity.

Among other suggestions are the following: (1) A change in vowel pointing to give the rendering, “And one shall say,” etc. The subject could then be taken as either one of the people or one of the false prophets. Codex Alexandrinus of the LXX reads, “They said,” “they” doubtless intended to refer to the false prophets. (2) The words are those of the false prophets, on finding that their predictions of peace were not coming to pass. (3) The passage presents God as doing that which He does not prevent (see on 2 Sam. 12:11; 16:22; 24:1), as if Jeremiah said, “Thou hast suffered them to be greatly deceived by their false prophets” (see 1 Kings 22:22; Isa. 63:17; Eze. 14:9; 2 Thess. 2:11). (4) The statement is an interrogation, “Can it possibly be that thou permittest thy people to be thus deluded?” (5) The word translated “deceived” should be rendered “disappointed,” or should be given permissive force, thus making the passage read, “Thou hast permitted this people to be greatly deceived.”

11. A dry wind. Because of its violence, its heat, and its excessive dryness, a dry, hot east wind blowing in from the desert was the climatic curse of the country.

High places. Heb. shephayim, “bare hilltops.”

Not to fan. In Palestine the prevailing breezes were from the west. These west winds not only refreshed the harvest laborers but were useful in winnowing the grain. However, a strong east wind was in no sense useful or beneficial. It brought ruin to vegetation and was too violent for fanning grain. It was an unmixed evil, a fitting symbol of judgment without mercy.

12. A full wind from those places. Or, “a fuller wind than those,” possibly meaning a stronger wind than those useful for winnowing and cleansing. Such a wind would blow away the grain with the chaff.

Unto me. Literally, “for me.”

Sentence against them. This terrible east wind was a symbol of the judgments about to come upon the sinners in Judah and Jerusalem. He will “give sentence” not by word but by deed. In the Hebrew the pronoun here rendered “I” is emphatic.

13. He shall come up. The subject is not named, but doubtless the “destroyer” of nations (v. 7) is meant. The Hebrew verb is often used of going forth to war (see on Judges 1:1).

As clouds. Possibly a figure of the suddenness of the destroyer’s appearance to execute God’s judgments and of the thick masses of the invading hosts (see Eze. 38:16; Joel 2:2).

Whirlwind. A figure doubtless representing the swiftness of the enemy and the confusion resulting from his invasion.

Swifter than eagles. A frequent Biblical figure (see Jer. 48:40; Deut. 28:49; 2 Sam. 1:23; Lam. 4:19; Hab. 1:8).

Woe unto us! A cry of dreadful apprehension by the people as they find themselves hopelessly in the hands of the invading forces (see v. 20; ch. 9:18, 19).

14. Wash thine heart. Thorough repentance and heart reformation were the only means of deliverance left for Jerusalem. No reformation can save that does not reach the heart. The springs must be cleansed before the fountain can be pure. The tree must be good in order to bear good fruit (see Isa. 1:16, 17; Matt. 15:19; 2 Cor. 7:1).

Be saved. Though temporal deliverance from impending judgments is primarily referred to, spiritual regeneration would accompany a true washing of the heart (see 2 Thess. 2:13; Titus 3:5).

Vain thoughts. Rather, “wicked thoughts.”

15. From Dan. A designation of the northern limit of Palestine (see Deut. 34:1), frequently mentioned along with the southern limit, Beersheba (Judges 20:1; 1 Sam. 3:20; etc.). Dan lay at the foot of Mt. Hermon. The town was originally a Sidonian colony called Laish. In their migration northward the Danites captured Laish and renamed it “Dan” (see on Joshua 19:47). When Jeroboam selected Dan as the site for one of the golden calves (see 1 Kings 12:29), the town became a prominent center of idolatry. From this northern extremity of the land would come the first reports of the approaching army of the Chaldeans.

Mount Ephraim. On the location and significance of this geographical designation see Additional Note on 1 Samuel 1. The mention of Ephraim immediately after Dan gives an indication of either the rapid spread of the news of the invader or the rapid approach of the invaders themselves. The border of Ephraim was only a short distance from Jerusalem.

16. Make ye mention. The prophet calls upon the neighboring nations to witness the punishment about to fall upon the chosen people. The downfall of Jerusalem should serve as a warning to the heathen.

Watchers. The Chaldean besiegers of Jerusalem would keep so close a vigil that few, if any, would escape (see Isa. 1:8).

17. As keepers of a field. Cultivated fields in Palestine were usually not fenced. Boundaries were marked simply by stones set up at intervals as landmarks (see on Deut. 19:14). Watchers were necessary to protect the crops from animals and marauders. Jeremiah compares the tents and forts of Nebuchadnezzar’s army to the booths erected by shepherds and husband-men for the protection of their flocks and produce.

18. Thy way and thy doings. This phrase may be understood as designating the settled habits and individual acts. The phrase occurs frequently (chs. 7:3, 5; 18:11; 26:13; 35:15).

Have procured. See on ch. 2:14; Ps. 107:17; see 5T 120.

Wickedness. The Hebrew can mean either the wickedness itself or its resulting calamity (see on ch. 1:14). The context calls for the latter sense here.

19. My bowels. A cry of deep anguish. The Hebrews regarded the bowels as the seat of the strongest emotions (see Gen. 43:30; 1 Kings 3:26). This verse consists of a series of anguished ejaculations giving vent to extreme grief bordering on despair. The prophet is here giving expression to his feelings in view of the coming calamity. To the prophet was revealed the terrible destruction and desolation to fall upon Judah under Nebuchadnezzar (see on Jer. 1:14). His words are descriptive also of the final days of trouble that are to fall on an impenitent world (GC 310; 9T 15).

20. Destruction. Literally, “breaking,” “crash,” or “breakdown.”

Is cried. Tidings would be brought of one catastrophe after another (see Deut. 32:23; Eze. 7:26).

Land. Heb.Хeres, which may be translated either “land” or “earth.” The destruction pictured in this chapter has its primary application to desolation of the land of Judah by the Babylonian armies, but describes also the conditions in the great day of God at the end of time (Ed 181; GC 310).

My tents. Used here of dwellings in general.

Curtains. That is, “tent curtains” (see Jer. 10:20; Isa. 54:2).

21. How long? The despairing cry of one who sees no prospect of a speedy end to the war.

Standard. See on v. 6.

22. For. Although God does not directly answer the question as to how long these judgments are to continue, He does state the moral reason for them. The implication is clear that as long as His people persist in the folly of rebellion, so long the judgments may be expected to continue.

Sottish. Literally, “foolish.”

23. I beheld. The prophet gives a graphic description of what was shown him in prophetic vision. The expression, “I beheld …, and, lo,” occurs four times (vs. 23–26).

Earth. Heb. Хeres, which may be rendered either “land” or “earth” (see on v. 20). On the application of prophecy to the immediate present as well as to the more distant future see on Deut. 18:15; see also pp. 25–38. By secondary application Jer. 4:23–27 can be taken as describing the millennial desolation (see GC 659).

Without form, and void. The same phrase is used to describe the earth in its original state (Gen. 1:2). The earth will return partially to that condition in the great day of God (GC 659; see on Rev. 20:1).

No light. Compare Gen. 1:2; see on Jer. 4:24.

24. They trembled. The prophet describes conditions during the siege of Jerusalem as they were presented to him in figurative language (see on v. 25).

Moved lightly. Literally, “were shaken.”

25. No man. In the scene presented to the prophet no human life was visible (see on chs. 36:29; 44:22).

26. The fruitful place. Literally, “the orchard,” that is, the most fruitful portion of the whole land (see on ch. 2:7). What had been fruitful, now appeared as a desolate wilderness.

27. A full end. Though the destruction described would be terrible, it would not be the final annihilation. The prophet predicted a return of Israel and Judah to their land (see on ch. 3:14–18). Likewise, the earth reduced to its millennial desolation will blossom again (see 2 Peter 3:12, 13).

28. For this. The elements of nature are personified and represented as mourning over the desolation of the earth.

Be black. The heavens are represented as shrouding themselves in dark clouds of mourning for the desolate earth.

Because I have spoken. The coming woe was as certain as the sinful condition that called forth the punishment.

29. The whole city. Or, “every city,” as the same Hebrew phrase is translated in the second part of the verse. The inhabitants of the cities would flee at the approach of the hostile armies.

Horsemen and bowmen. A characteristic manner of picturing Assyrian and Chaldean armies on the monuments.

Upon the rocks. Rather, “among the rocks,” or, “in the rocks.” Rocks and caves had often been used as places of refuge during the history of the Jews (see Judges 6:2; 1 Sam. 13:6; 14:11; 24:3; 1 Kings 18:13; Jer. 16:16).

Man. Heb. Хish, “an adult male person” as contrasted with man in the generic sense (Heb. Хadam), as in v. 25.

30. When thou art spoiled. A rendering not requiring the italicized words “when” and “art” is “thou, O spoiled one.” The “thou” in Hebrew is feminine and refers to Jerusalem (see v. 31). The city is here personified as a woman who vainly adorns herself to please her admirers.

What wilt thou do? What course can “the daughter of Zion” (v. 31) take when she is besieged by the Babylonians? Her pride and confidence are ill-grounded, for her condition is desperate. Why does she keep on hoping against hope to save herself?

Rentest thy face. Literally, “enlargest thy eyes.” The reference is to the custom of Oriental women of putting a black mineral powder on the edges of the eyelids (see on 2 Kings 9:30). This black powder had a metallic glitter and made the eyes appear larger and more brilliant.

Thy lovers. The foreign powers to whom Jerusalem paid court. Judah constantly sought safety in foreign alliances (see on ch. 2:33, 36). But all these efforts to find security in these foreign “lovers” would be in vain.

31. Daughter of Zion. The name of the city or the inhabitants of Jerusalem in poetic personification (see Isa. 1:8).

Bewaileth herself. Literally, “gaspeth for breath.”

Spreadeth her hands. An expression denoting distress and a cry for help (Lam. 1:17).

Ellen G. White comments

3    COL 56; PK 412; RC 63; 5T 53; 9T 62

14   PK 412

19, 20  Ed 181; GC 310; PK 538, 726; 9T 15

22   4T 596

23–26Ed 181; PK 727; 9T 15

23–27EW 290; GC 659; SR 415