Chapter 6

1 The enemies sent against Judah 4 encourage themselves. 6 God setteth them on work because of their sins. 9 The prophet lamenteth the judgments of God because of their sins. 18 He proclaimeth God’s wrath. 26 He calleth the people to mourn for the judgment on their sins.

1. Children of Benjamin. The inhabitants of Jerusalem are so designated probably by a figure of synecdoche, a figure of speech in which a part is put for the whole. In the original disposition of the tribal boundaries Jerusalem fell within the territory of Benjamin (see on Joshua 15:8). Before the time of David the city numbered its citizens from both Judah (see on Joshua 15:63) and Benjamin (see on Judges 1:21). The boundary between Benjamin and Judah ran through the Valley of Hinnom (Joshua 15:8), which was south of the city. Jeremiah’s home town of Anathoth was in the territory of Benjamin (see on Jer. 1:1), and some have suggested that this message may have been delivered there, near the beginning of Jeremiah’s ministry (see PK 409). This may explain why the call was addressed particularly to Benjamin, although it applied to the entire population.

Out of the midst. Earlier (ch. 4:6) the inhabitants of the country districts had been urged to seek safety by flight to the city. The present is a warning to flee from Jerusalem to the wild pasturelands on the south. Chapter 6 vividly describes the arrival of the hostile army from the north. The new appeal may have been issued to point out that the destruction would be so complete that even the greatest city fortifications would provide less safety than would the isolation of the countryside. On the other hand, ch. 4:6 may refer to the time of the earlier invasions, when the fortified cities provided comparative safety.

Tekoa. A town about 10 mi. (16 km.) south by west from Jerusalem, situated on a hill nearly 2,700 ft. (c. 820 m.) above sea level, overlooking the Wilderness of Judea. It had been the home of the wise woman hired by Joab in David’s day (2 Sam. 14:2); later a defense city of Rehoboam (2 Chron. 11:5, 6; still later the home of Amos (Amos 1:1); now called TequЖФ. There is a play on words in this verse. The words for “blow” and “Tekoa” both come from the Heb. taqaФ, “to drive,” “to clap,” or “to blow.”

A sign of fire. Here, doubtless, “a fire signal” (see Judges 20:38, 40).

Beth-haccerem. Literally, “the house of the vineyard.” Formerly identified with ФAin KaЖrim, 41/3 mi. (7 km.) west of Jerusalem, it is now preferably identified with Ramath Rahel, 23/4 mi. (4.5 km.) south by west from Jerusalem.

Appeareth. Literally, “looketh down upon [from above].” Evil is figuratively represented as bending over the people and looking down on its prey.

The north. See on chs. 1:14; 4:6.

2. I have likened. From the Heb. damah, which may also be translated “to silence,” sometimes in the sense of “to destroy” (see Hosea 4:5, where the word for “destroy” is damah). Some favor the translation “destroy” here, making the passage read, “I will destroy the comely and delicate one, the daughter of Zion.”

3. Shepherds. This passage has been understood in two ways: (1) The leaders of the armies of invaders are compared to shepherds whose flocks devour every bit of vegetation (see on Num. 22:4). (2) It is a picture of conditions after the invasion, with the cities destroyed, the land a semi-wilderness, and Bedouins coming in to pasture their flocks.

4. Prepare ye war. Literally, “sanctify war,” or “consecrate war.” Battles were preceded by sacrifices, divination, and prayers. The practices of the Chaldeans in this regard are described in Eze. 21:21, 22. The Israelites also offered sacrifices and prayers (see Deut. 20:1–3; 1 Sam. 13:9–12) before engaging in warfare. Compare the expression “sanctified ones” (see on Isa. 13:3).

Arise, and let us go. The invaders excite one another to the attack. They are impatient lest any time be lost in defeating their foes and laying hands on the plunder.

At noon. There is no relaxing even during the intense heat of the noonday sun (see chs. 15:8; 20:16). Oh, that men today were as eager in spiritual warfare for the kingdom of God! Then no time or opportunity would be lost!

6. Of hosts. Or, “of armies” (see Vol. I, p. 173; see on Joshua 5:14; Ps. 24:10).

Hew ye down trees. The prophet gives a graphic description of an ancient siege. The area around the city was cleared. Trees were cut and the timber was used in the construction of mounds, embankments, towers, and military engines. The Mosaic law forbade the cutting of fruit-bearing trees for siege purposes (see on Deut. 20:19, 20). Plutarch records a similar law among the Egyptians, but it is doubtful whether other Near Eastern nations were that scrupulous.

Cast a mount. Basketfuls of earth were carried and heaped up to make a mound that was piled up until it was level with the walls. From such elevations direct assaults could be made (see 2 Sam. 20:15; 2 Kings 19:32; Isa. 29:3; Eze. 4:2).

Visited. Used here with the meaning, “punished” (see Jer. 5:9; see on Ps. 8:4; 59:5).

Wholly oppression. See 2 Kings 24:3, 4; Isa. 1:21; Eze. 7:23.

7. Fountain. Masoretic tradition reads “well.”

Casteth out. The LXX, Vulgate, and most modern commentators take the Hebrew as coming from the root qarar, “to be cold,” and render this passage “keeps cool,” or “keeps fresh.” In an underground reservoir the water is preserved and kept fresh and ready for use. According to this interpretation Jerusalem is preserving her wickedness.

Others, however, follow the rabbinical interpretation, taking the root to be as qur, meaning “to dig [for water].” Hence they explain this passage as meaning “making water to gush forth.” According to this interpretation Jerusalem is incessantly gushing out wickedness and oppression.

Whichever figure the prophet had in mind, the thought is evident that the city was completely dominated by evil.

8. Be thou instructed. In the midst of warnings of terrible punishment comes this tender appeal from Israel’s God, who is infinitely good and patient, and unwilling to bring ruin upon His people. The Lord admonished them to be chastened and corrected by His discipline.

Depart. Heb. yaqaФ, “to turn one’s back [in disgust].” God was loath to turn His back upon the nation of His choice (see Eze. 23:18; Hosea 9:12; 11:8).

9. Thoroughly glean. In this figure the grapes are the Jews and the gleaners the invaders, the Babylonians. The captivity and destruction would be carried on repeatedly and thoroughly (see Vol. II, pp. 95–98).

The remnant of Israel. The kingdom of Judah was all that was left of Israel in Jeremiah’s day. The ten tribes had been carried captive by the Assyrians (see Isa. 24:13; Jer. 49:9; Obadiah 5).

Turn back thine hand. Captives would be repeatedly carried off to Babylon (Jer. 52:28–30; cf. 2 Kings 24:14; 25:11).

Baskets. Heb. salsilloth, a word of uncertain meaning, occurring only here in the OT. Some suggest it may mean “shoots,” “branches,” or “grapes.” However, the LXX reads kartallos, “basket,” a reading supported by the Assyrian and by modern Hebrew.

10. To whom? Jeremiah appears to be overcome with a sense of the futility of his mission. Because of the obstinacy of the people all his preaching seemed vain.

Their ear is uncircumcised. In other passages the heart (see Lev. 26:41; Deut. 10:16; Jer. 9:26; Eze. 44:7, 9) and the lips (see Ex. 6:12, 30) are spoken of as uncircumcised, but this is the only reference in the OT where such an expression is used of the ear (see Acts 7:51). The people of Judah closed their ears against the precepts of God and stubbornly pursued their profane course. They were obstinate and rebellious.

A reproach. God’s message to them through His prophet was despised and treated with contempt. It became an object of scorn and derision (see ch. 20:8).

No delight. Religious exercises are profitable to the worshiper only when they are performed cheerfully and with the heart.

11. Full of the fury. Zeal for God’s cause was figuratively consuming the prophet (see Jer. 4:19; cf. Eze. 3:3).

Weary with holding in. A picture of exhausted patience.

Pour it out. See Jer. 7:20; Rev. 16:1.

Children abroad. All, irrespective of age or sex, would be overwhelmed together, from the children in the streets (“abroad” is literally, “in the street”) to the old and decrepit.

Be taken. That is, be overtaken by the judgment (see Jer. 8:9; cf. Isa. 8:15; etc.).

12. Turned unto others. All the things that the people held dear would be transferred to strangers. Verses 12–15 are closely parallel with ch. 8:10–12 (see Deut. 28:30).

13. Prophet. The spiritual leaders—prophet and priest—should have been foremost in checking the evil. Instead they were the chief offenders in it.

14. Of the daughter. The corresponding expression was presumably not in the Hebrew text used by the translators of the KJV, as indicated by their use of italics. However, these words are found in a number of Hebrew MSS, the Greek version of Symmachus, the Syriac, the Targums, and the Vulgate, and are used elsewhere by Jeremiah (ch. 8:11, 21, 22).

Slightly. Superficially, or lightly.

Peace. Heb. shalom, a word frequently used to comprehend all the good things of life. Shalom has been defined as meaning not only “peace,” but also “completeness,” “prosperity,” “welfare,” “health,” “friendship,” etc. Shalom, or its equivalent salaam, is even today the common word of greeting in many Eastern lands.

The so-called prophets of Jeremiah’s day glossed over the sins of the nation, and drew flattering pictures of Judah’s future prospects (see Jer. 8:11; 14:13; 23:17; cf. Micah 3:5). By their smooth and deceitful teachings these faithless leaders lulled the souls of sinners into a fatal ease. They should have warned of impending calamity and the need for repentance, but instead they asserted there was nothing to fear (see Eze. 13:22).

Prophets who proclaim peace and security in spite of transgression, when God has declared that sin is about to collect its inevitable wages, are echoing the satanic lie first spoken by the serpent in the Garden of Eden, “Ye shall not surely die” (Gen. 3:4). Through Jeremiah and other messengers God had announced that the day of Judah’s grace was about to close, and that the reward of evildoing could not be longer delayed (cf. Eze. 12:21–28). But the false prophets denounced Jeremiah and his Heaven-sent message (see Jer. 28; 29) and sought to calm the people’s fears that there would be any interruption in their evil course of action. The false prophets said, as it were, “To morrow shall be as this day, and much more abundant” (Isa. 56:12).

15. Were they ashamed? “They” refers to the impudent spiritual leaders. If they had been ashamed of their monstrous wickedness, there would have been hope. But they were utterly callous, “past feeling” (Eph. 4:19), beyond the reach of the Holy Spirit.

Blush. Compare chs. 3:3; 8:12. Shamelessness is indicative of a seared conscience.

Visit. Here with the meaning “to punish” (see on v. 6).

16. Stand ye in the ways. The metaphor is that of a traveler who, having lost his way, stations himself at the juncture of several different roads, carefully considering and diligently inquiring after the right one.

The old paths. The true road was the one on which Judah’s godly forefathers had walked. The observance of the ethical and moral principles of the covenant would bring the highest spiritual blessings to the nation and to individuals (see PK 411).

Rest for your souls. He who walks in the path that God directs will find peace and quietude (see on Matt. 11:28, 29).

17. Watchmen. Compare Isa. 56:10; Eze. 3:17; 33:7.

Sound of the trumpet. The trumpet blast was the signal of alarm used by the sentinels on the walls of a city (see ch. 4:5).

We will not hearken. Compare “we will not walk,” in v. 16.

18. Therefore. That is, because the Israelites had closed their ears to severe warning as well as to friendly admonition.

Nations. Heb. goyim (see on ch. 1:5). The prophet summoned the Gentiles as witnesses to God’s judgment upon His people (see Isa. 1:2).

Congregation. Probably the Gentiles assembled, figuratively, as a jury. These nations were called upon to hear the sentence “upon this people,” Israel (v. 19).

What is among them. Meaning either (1) the height of their wickedness and perversity, or (2) the greatness of their punishment in consequence of their depravity.

19. I will bring. Literally, “I am bringing.” The judgment is pictured as already on its way.

The fruit of their thoughts. The inhabitants of Judah were to reap the fruitage of their own sowing. Their stubbornness and impenitence were bringing upon them swift ruin (see on Prov. 1:31). What men do is the result of what they are. From thoughts spring actions.

20. To what purpose. Jeremiah here emphasizes the fact that no mere external service is acceptable to God. The observance of the entire ceremonial system was useless unless accompanied by heart religion (see 1 Sam. 15:22; Ps. 40:6; Isa. 1:11–13; Jer. 7:21–23; Eze. 20:39; Hosea 6:6; Amos 5:21–24; Micah 6:6–8).

Sheba. Archeological findings (about 1950) now identify Sheba with Yemen, a country in southwestern Arabia (see on 1 Kings 10:1). The Sabaeans were a Semitic merchant people who dealt particularly in such luxury goods as gold, incense, and precious stones (see Isa. 60:6; see on 1 Kings 10:1, 2). Their capital was Marib.

Sweet cane. Generally identified with the sweet calamus, the choicest varieties of which were grown in India and southern Arabia (see Eze. 27:19). The roots, stems, and leaves of the plant yielded a fragrant essence when crushed.

Sweet unto me. Literally, “pleasing to me.”

21. Stumblingblocks. Probably here denoting the Chaldeans, the instrument of Judah’s fall and destruction.

Neighbour and his friend. Implying a general and indiscriminate destruction.

22. North country. See on chs. 1:14; 4:6.

Raised. Heb. Фur, “to be aroused,” “to be incited to activity.”

Sides of the earth. A figure denoting the remote parts of the earth (see ch. 25:32). The invader is elsewhere described as coming “from far” (ch. 5:15). The land of the captivity from which God would bring His people is described in terms similar to those used here (ch. 31:8).

23. Bow. The Babylonians and Assyrians were skilled in the use of this weapon (see chs. 4:29; 5:16).

Spear. Heb. kidon, probably “a lance,” or “a javelin,” a light spear that could be thrown at the target (see ch. 50:42).

Cruel. The ruthlessness and cruelty of the invaders was shown in the treatment given Zedekiah (see ch. 52:8–11). The king’s sons were slain before his eyes, following which his eyes were put out, so that his last visual remembrance was that horrible sight. He was then sent in fetters to Babylon. The monuments perpetuate a record of some of the barbarities practiced.

Their voice roareth. The invaders would be so numerous that the sound of their approach would resemble the roaring of the sea (see Isa. 5:30; 17:12).

Set in array. Armed and equipped for immediate battle.

24. The fame thereof. Verses 24, 25 describe the consternation caused by news of the arrival of the invader.

25. Go not forth. Do not venture beyond the walls of Jerusalem (see on v. 1).

26. Wallow thyself. An expression of extreme grief. To sprinkle the person, especially the head, with ashes was a token of grief, humiliation, or penitence (see 2 Sam. 13:19; cf. Neh. 9:1). At times the afflicted or penitent one sat in ashes (see Job 2:8; 42:6; Jonah 3:5, 6). Utter wretchedness or prostration might be expressed by wallowing in ashes.

An only son. The cutting off of one’s posterity among a people who placed extreme emphasis upon the possession of children would result in extreme grief.

27. Thee. The reference is to Jeremiah himself (see PK 419) and not to the “daughter of my people” (v. 26) as the context might seem to indicate. This is clearly shown by the fact that the Hebrew pronoun is masculine. The Lord was evidently seeking to encourage the prophet to be faithful despite trying experiences.

Tower. Heb. bachon, “an assayer,” “a prober,” or “an examiner.” The translation “tower” evidently came from associating bachon with bachin, the plural form of which is translated “towers” in Isa. 23:13. However, bachin is of uncertain meaning.

Fortress. Heb. mibsar, “a place made unapproachable,” generally used to describe a fortified city. Jeremiah was to stand strongly for the Lord, as a fortification against which the wrath of man could not prevail.

Try. Heb. bachan, “to assay,” “to examine,” “to test.” Verses 28–30 employ metallurgic terms. The refining process yields only refuse silver (v. 30).

28. Revolters. The LXX has “ones unwilling to hear,” that is, disobedient ones.

Brass and iron. These are of themselves not valueless metals, but should they be discovered by an assayer who was expecting to find gold or silver, he would be greatly disappointed. God as the great Assayer was keenly disappointed in His people. They completely missed attaining to the high destiny He had in mind for them, and yet they considered themselves better than the heathen.

29. Melteth in vain. Continuing the figure of the refining process. God’s great efforts in behalf of His people were of no avail.

30. Reprobate. From the Heb. maХas, “to reject,” “to despise,” or “to refuse.” Throughout his ministry Jeremiah encouraged the people to cast aside the dross of disobedience (see PK 410).

Rejected. Heb. maХas (see under “reprobate” above). The play on words strikingly heightens the force of the prophet’s message. The people of Judah had fallen far short of God’s lofty ideal for them as a nation, and in their present state were wholly unacceptable to Him. He could no longer bear with their waywardness lest His long-suffering be construed as approval of their actions (see pp. 29–32).

Ellen G. White comments

14  Ev 281; EW 234, 282; GC 655; PK 141, 435; SR 405; 1T 335; 2T 440; 4T 185; 5T 77, 83; see also EGW on Jer. 8:11

16   DA 331; GC 478; GW 306; PK 411; 4T 513; 5T 585; 8T 296

19   DA 588; Ed 146

27   PK 419

30        PK 409