In the words I will make Jerusalem heaps, there is not necessarily a change of subject. Jeremiah was authorized to "root up and pull down and destroy" in the name of Iahvah.
He now challenges the popular wise men (viii. 8, 9) to account for what, on their principles, must appear an inexplicable phenomenon. Who is the (true) wise man, so that he understands this (Hos. xiv. 9), and who is he to whom the mouth of Iahvah hath spoken, so that he can explain it [unto you? LXX.]. Why is the land undone, burnt up like the prairie, without a passer by? Both to Jeremiah and to his adversaries the land was Iahvah's land; what befel it must have happened by His will, or at least with His consent. Why had He suffered the repeated ravages of foreign invaders to desolate His own portion, where, if anywhere on earth, He must display His power and the proof of His deity? Not for lack of sacrifices, for these were not neglected. Only one answer was possible, to those who recognised the validity of the Book of the Law, and the binding character of the covenant which it embodied. The people and their wise men cannot account for the national calamities; Jeremiah himself can only do so, because he is inwardly taught by Iahvah himself (ver. 12): And Iahvah said. It may be supposed that ver. 11 states the popular dilemma, the anxious question which they put to the official prophets, whose guidance they accepted. The prophets could give no reasonable or satisfying answer, because their teaching hitherto had been that Iahvah could be appeased "with thousands of rams, and ten thousand torrents of oil" (Mic. vi. 7). On such conditions they had promised peace, and their teaching had been falsified by events. Therefore Jeremiah gives the true answer for Iahvah. But why did not the people cease to believe those whose word was thus falsified? Perhaps the false prophets would reply to objectors, as the refugees in Egypt answered Jeremiah's reproof of their renewed worship of the Queen of Heaven: "It was in the years that followed the abolition of this worship that our national disasters began" (xliv. 18). It is never difficult to delude those whose evil and corrupt hearts make them desire nothing so much as to be deluded.
And Iahvah said: Because they forsook (lit. upon = on account of their forsaking) "My Law which I set before them" (Deut. iv. 18), and they hearkened not unto My voice (Deut. xxviii. 15), and walked not therein (in My Law; LXX. omits the clause); and walked after the obstinacy of their own (evil: LXX.) heart, and after the Baals (Deut. iv. 3) which their fathers taught them– instead of teaching them the laws of Iahvah (Deut. xi. 19). Such were, and had always been, the terms of the answer of Iahvah's true prophets. Do you ask upon what ground (`al mah) misfortune has overtaken you? Upon the ground of your having forsaken Iahvah's "law" or instruction, His doctrine concerning Himself and your consequent obligations towards Him. They had this teaching in the Book of the Law, and had solemnly undertaken to observe it, in that great national assembly of the eighteenth year of Josiah. And they had had it from the first in the living utterances of the prophets.
This, then, is the reason why the land is waste and deserted. And therefore– because past and present experience is an index of the future, for Iahvah's character and purpose are constant – therefore the desolation of the cities of Judah and of Jerusalem itself, will ere long be accomplished. Therefore thus said Iahvah Sabaoth, the God of Armies and the God of Israel; Lo, I am about to feed them– or, I continue to feed them– to wit, this people (an epexegetical gloss omitted by the LXX.) with wormwood, and I will give them to drink waters of gall (Deut. xxix. 17. An Israelite inclining to foreign gods is "a root bearing wormwood and gall" – bearing a bitter harvest of defeat, a cup of deadly disaster for his people; cf. Am. vi. 12), and I will "scatter them among the nations," "whom they and their fathers knew not" (Deut. xxviii. 36, 64). The last phrase is remarkable as evidence of the isolation of Israel, whose country lay off the beaten track between the Trans-Euphratean empires and Egypt, which ran along the sea-coast. They knew not Assyria, until Tiglath Pileser's intervention (circ. 734), nor Babylon till the times of the New Empire. In Hezekiah's day, Babylon is still "a far country" (2 Kings xx. 14). Israel was in fact an agricultural people, trading directly with Phenicia and Egypt, but not with the lands beyond the Great River. The prophets heighten the horror of exile by the strangeness of the land whither Israel is to be banished.
And I will send after them the sword, until I have consumed them. The survivors are to be cut off (cf. viii. 3); there is no reserve, as in iv. 27, v. 10, 18; a "full end" is announced; which, again, corresponds to the aggravation of social and private evils in the time of Jehoiakim, and the prophet's despair of reform.
The judgment of Judah is the ruin of her cities, the dispersion of her people in foreign lands, and extermination by the sword. Nothing is left for this doomed nation but to sing its funeral song; to send for the professional wailing women, that they may come and chant their dirges, not over the dead but over the living who are condemned to die: Thus said Iahvah Sabaoth (here as in ver. 6, LXX. omits the expressive Sabaoth), Mark ye well the present crisis, and what it implies (cf. ii. 10; LXX. wrongly omits this emphatic term), and summon the women that sing dirges, that they come, and unto the skilful women send ye, that they come [LXX. omits], and hasten [LXX. and speak and] to lift up the death-wail over us, that our eyes may run down with tears, and our eyelids pour down waters. The "singing women" of 2 Chron. xxxv. 25, or the "minstrels" of St. Matt. ix. 23, are intended. The reason assigned for thus inviting them assumes that the prophet's forecast is already fulfilled. Already, as in viii. 19, Jeremiah hears the loud wailing of the captives as they are driven away from their ruined homes: For the sound of the death-wail is heard from Sion, "How are we undone! We are sore ashamed"– of our false confidence and foolish security and deceitful hopes – "for, after all, we have left the land, for our dwellings have cast (us) out!" The last two lines appear to be parallels, which is against the rendering, For men have cast down our dwellings. Cf. Lev. xviii. 25; chap. xxii. 28. From the wailing women, the address now seems to turn to the Judean women generally; but perhaps the former are still intended, as their peculiar calling was probably hereditary and passed on from mother to daughter: For hear, ye women, the word of Iahvah, and let your ear take in the word of His mouth! and teach ye your daughters the death-wail, and each her companion the lamentation; for
"Death scales our lattices,
Enters our palaces,
To cut off boy without,
The young men from the streets."
And the corpses of men will fall– the tense certifies the future reference of the others —like dung (viii. 2) on the face of the field (2 Kings ix. 37, of Jezebel's corpse) – left without burial rites to rot and fatten the soil —and like the corn-swath behind the reaper, and none shall gather (them). The quatrain (ver. 20) is possibly quoted from some familiar elegy; and the allusion seems to be to a mysterious visitation like the plague, which used to be known in Europe as "the Black Death" (cf. xv. 2, xviii. 21, xliii. 11). In this time of closed gates and barred doors, death is represented as entering the house, not by the door, but "climbing up some other way" like a thief (Joel ii. 9; St. John x. 1). Bars and bolts will be futile against such an invader. The figure is not continued in the second half of the stanza.38 The point of the closing comparison seems to be that whereas the corn-swaths are gathered up in sheaves and taken home, the bodies will lie where the reaper Death cuts them down.
Thus said Iahvah: Let not a wise man glory in his wisdom, and let not the mighty man glory in his might! Let not a rich man glory in his riches, but in this let him glory that glorieth, in being prudent and knowing Me (LXX. omits pronoun, cf. Gen. i. 4), that I, Iahvah, do lovingkindness (and: LXX. and Orientals), justice and righteousness upon the earth; for in these I delight, saith Iahvah.
It is not easy, at first sight, to see the connexion of this, one of the finest and deepest of Jeremiah's oracles, with the sentence of destruction which precedes it. It is not satisfactory to regard it as stating "the only means of escape and the reason why it is not used" (the latter being set forth in vv. 24, 25); for the leading idea of the whole composition, from vii. 13 to ix. 22, is that retribution is coming, and no escape, not even that of a remnant, is contemplated. The passage looks like an appendix to the previous pieces, such as the prophet might have added at a later period when the crisis was over, and the country had begun to breathe again, after the shock of invasion had rolled away. And this impression is confirmed by its contents. We have no details about the first interference of the new Chaldean power in Judah; we only read that in Jehoiakim's days Nebuchadrezzar the king of Babylon came up, and Jehoiakim became his servant three years: then he turned and rebelled against him (2 Kings xxiv. 1). But before this, for some two or three years, Jehoiakim was the vassal of the king of Egypt to whom he owed his crown, and Nebuchadrezzar had to reduce Necho before he could attend to Jehoiakim. It may be, therefore, that the worst apprehensions of the time not having been realized, in the year or two of lull which followed, the politicians of Judah began to boast of their foresight and the caution and sagacity of their measures for the public safety, instead of ascribing the respite to God; the warrior class might vaunt the bravery which it had exhibited or intended to exhibit in the service of the country; and the rich nobles might exult in the apparent security of their treasures and the new lease of enjoyment accorded to themselves. To these various classes, who would not be slow to ridicule his dark forebodings as those of a moody and unpatriotic pessimist (xx. 7, xxvi. 11, xxix. 26, xxxvii. 13), Jeremiah now speaks, to remind them that if the danger is over for the present, it is the lovingkindness and the righteous government of Iahvah which has removed it, and to declare that it is only suspended and postponed, not abolished for ever: Behold, days are coming, saith Iahvah, when I will visit (his guilt) upon every one that is circumcised in foreskin (only, and not in heart also): upon Egypt and upon Judah, and upon Edom and upon the benê Ammon and upon Moab, and upon all the tonsured folk that dwell in the wilderness: For all the nations are uncircumcised, and all the house of Israel are uncircumcised in heart. Egypt is mentioned first, as the leading nation, to which at the time the petty states of the west looked for help in their struggle against Babylon (cf. xxvii. 3). The prophet numbers Judah with the rest, not only as a member of the same political group, but as standing upon the same level of unspiritual life. Like Israel, Egypt also practised circumcision, and both the context here requires and their kinship with the Hebrews makes it probable that the other peoples mentioned observed the same custom (Herod., ii. 36, 104), which is actually portrayed in a wall-painting at Karnak. The "tonsured folk" or "cropt-heads" of the wilderness are north Arabian nomads like the Kedarenes (xlix. 28, 32), and the tribes of Dedan, Tema and Buz (xxv. 23), whose ancestor was the circumcised Ishmael (Gen. xxv. 13 sqq., xvii. 23). Herodotus records their custom of shaving the temples all round, and leaving a tuft of hair on the top of the head (Herod., iii. 8), which practice, like circumcision, had a religious significance, and was forbidden to the Israelites (Lev. xix. 27, xxi. 5).
Now why does Jeremiah mention circumcision at all? The case is, I think, parallel to his mention of another external distinction of the popular religion, the Ark of the Covenant (iii. 15). Just as in that place God promises shepherds according to Mine heart which shall shepherd the restored Israel with knowledge and prudence, and then directly adds that, in the light and truth of those days, the ark will be forgotten (iii. 15, 16); so here, he bids the ruling classes, the actual shepherds of the nation, not to trust in their own wisdom or valour or wealth (cf. xvii. 5 sqq.), but in being prudent and knowing Iahvah, and then adds that the outward sign of circumcision, upon which the people prided themselves as the mark of their dedication to Iahvah, was in itself of no value, apart from a "circumcised heart," i. e., a heart purified of selfish aims and devoted to the will and glory of God (iv. 4). So far as Iahvah is concerned, all Judah's heathen neighbours are uncircumcised, in spite of their observance of the outward rite. The Jews themselves would hardly admit the validity of heathen circumcision, because the manner of it was different, just as at this day the Muhammadan method differs from the Jewish. But Jeremiah puts "all the house of Israel," who were circumcised in the orthodox manner, on a level with the imperfectly circumcised heathen peoples around them. All alike are uncircumcised before God; those who have the orthodox rite, and those who have but an inferior semblance of it; and all alike will in the day of judgment be visited for their sins (cf. Amos i.).
With the increasing carelessness of moral obligations, an increasing importance would be attached to the observance of such a rite as circumcision, which was popularly supposed to devote a man to Iahvah in such sense that the tie was indissoluble. Jeremiah says plainly that this is a mistaken view. The outward sign must have an inward and spiritual grace corresponding thereto; else the Judeans are no better than those whose circumcision they despise as defective. His meaning is that of the Apostle, "Circumcision verily profiteth, if thou keep the law; but if thou be a breaker of law, thy circumcision hath become uncircumcision" (Rom. ii. 25). "Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God," scil. is everything (1 Cor. vii. 19). It is "faith working by love," it is the "new creature" that is essential in spiritual religion (Gal. v. 6, vi. 15).
Hæc dicit Dominus: Non glorietur sapiens in sapientia sua. Glancing back over the whole passage, we discern an inward relation between these verses and the preceding discourse. It is not the outward props of state-craft, and strong battalions, and inexhaustible wealth, that really and permanently uphold a nation; not these, but the knowledge of Iahvah, a just insight into the true nature of God, and a national life regulated in all its departments by that insight. At the outset of this third section of his discourse (ix. 3-6), Jeremiah declared that corrupt Israel knew not and refused to know its God. At the beginning of the entire piece (vii. 3 sq.), he urged his countrymen to amend their ways and their doings, and not go on trusting in lying words and doing the opposite of lovingkindness and justice and righteousness, which alone are pleasing to Iahvah (Mic. vi. 8), Who delighteth in lovingkindness and not sacrifice, and in the knowledge of God more than in burnt-offerings (Hos. vi. 6). And just as in the opening section the sacrificial worship was disparaged, taken as an "opus operatum," so here at the close circumcision is declared to have no independent value as a means of securing Divine favour (ix. 25). Thus the entire discourse is rounded off by the return of the end to the beginning; and the main thought of the whole, which Jeremiah has developed and enforced with so much variety of feeling and oratorical and poetical ornament, is the eternally true thought that a service of God which is purely external is no service at all, and that rites without a loving obedience are an insult to the Majesty of Heaven.
x. 17-25. The latter part of chap. x. resumes the subject suspended at ix. 22. It evidently contemplates the speedy departure of the people into banishment. Away out of the land with thy pack (or thy goods; LXX. ὑπόστασις, "property," Targ. "merchandise," the Heb. term, which is related to "Canaan," occurs here only), O thou that sittest in distress! (or abidest in the siege: lii. 5; 2 Kings xxiv. 10). Sion is addressed, and bidden to prepare her scanty bundle of bare necessaries for the march into exile. So Egypt is bidden to "make for herself vessels of exile," xlvi. 19. Some think that Sion is warned to withdraw her goods from the open country to the protection of her strong walls, before the siege begins, as in viii. 14; but we have passed that stage in the development of the piece, and the next verse seems to shew the meaning: For thus hath Iahvah said, Lo, I am about to sling forth the inhabitants of the land this time– as opposed to former occasions, when the enemy retired unsuccessful (2 Kings xvi. 5, xix. 36), or went off satisfied with plunder or an indemnity, like the Scythians (see also 2 Kings xiv. 14) —and I will distress them that they may find out the truth, which now they refuse to see. The aposiopesis that they may find out! is very striking. The Vulgate renders the verb in the passive: "Tribulabo eos ita ut inveniantur." This, however, does not give so good a sense as the Masoretic pointing, and Ewald's reference of the term to the goods of the panic-stricken fugitives seems flat and tasteless ("the inhabitants of the land will this time … not be able to hide their goods from the enemy!"). The best comment on the phrase is supplied by a later oracle: Lo, I am about to make them know this time – I will make them know My hand and My might; that they may know that My name is Iahvah (xvi. 21). Cf. also xvii. 9; Eccles. viii. 17.
The last verse (17) resembles a poetical quotation; and this one looks like the explication of it. There the population is personified as a woman; here we have instead the plain prose expression, "inhabitants of the land." The figurative, "I will sling them forth" or "cast them out," explains the bidding of Sion to pack up her bundle or belongings– there seems to be a touch of contempt in this isolated word, as much as to signify that the people must go forth into exile with no more of their possessions than they can carry like a beggar in a bundle. The expression, "I will distress them," seems to shew that "thou that sittest in the distress" is proleptic, or to be rendered "thou that art to sit in distress," which comes to the same thing.
And now the prophet imagines the distress and the remorse of this forlorn mother, as it will manifest itself when her house is ruined and her children are gone and she realizes the folly of the past (cf. iv. 31): —
"Woe's me for my wound!
Fatal is my stroke!"
(perhaps quoted from a familiar elegy). And yet I – I thought (chap. xxii. 21; Ps. xxx. 7), Only this– no more than this —is my sickness: I can bear it! (חליי אשאנ אך וה; LXX. σου, Vulg. mea). The people had never fully realized the threatenings of the prophets, until they began to be accomplished. When they heard them, they had said, half-incredulously, half-mockingly, Is that all? Their false guides, too, had treated apparent danger as a thing of little moment, assuring them that their half reforms, and zealous outward worship, were sufficient to turn away the Divine displeasure (vi. 14). And so they said to themselves, as sinners are still in the habit of saying, "If the worst come to the worst, I can bear it. Besides, God is merciful, and things may turn out better for frail humanity than your preachers of wrath and woe predict. Meanwhile – I shall do as I please, and take my chance of the issue."
The lament of the mourning mother continues: My tent is laid waste and all my cords are broken; My sons went forth of me (to battle) and are not; There is none to spread my tent any more, And to set up my curtains (cf. Amos ix. 11). Overhearing, as it were, this sorrowful lamentation (qinah), the prophet interposes with the reason of the calamity: For the shepherds became brutish or behaved foolishly, stulte egerunt (Vulg.) – the leaders of the nation shewed themselves as insensate and silly as cattle —and Iahvah they sought not (ii. 8); Therefore– as they had no regard for Divine counsel —they dealt not wisely (iii. 15, ix. 23, xx. 11), and all their flock was scattered abroad.
Once more, and for the last time, the prophet sounds the alarm: Hark! a rumour! lo, it cometh! and a great uproar from the land of the north; to make the cities of Judah a desolation, a haunt of jackals! It is not likely that the verse is to be regarded as spoken by the mourning country; she contemplates the evil as already done, whereas here it is only imminent (cf. iv. 6, vi. 22, i. 15). The piece concludes with a prayer (vv. 23-25), which may be considered either as an intercession by the prophet on behalf of the nation (cf. xviii. 20), or as a form of supplication which he suggests as suitable to the existing crisis. I know, Iahvah, that man's way is not his own; That it pertaineth not to a man to walk and direct his own steps: Correct me, Iahvah, but with justice; Not in Thine anger, lest Thou make me small! (Partly quoted, Ps. vi. 1, xxxviii. 1.) Pour out Thy fury upon the nations that know Thee not, And upon tribes that have not called upon Thy name; For they have devoured Jacob [and will devour him], [and consumed him], and his pasture they have desolated! (Ps. lxxix. 6, 7, quoted from this place. In Jer. the LXX. omits "and will devour him;" while the psalm omits both of the bracketed expressions.)
The Vulgate renders ver. 23: "Scio, Domine, quia non est hominis via ejus; nec viri est ut ambulet, et dirigat gressus suos." I think this indicates the correct reading of the Hebrew text (הָלךְ וְהָכֵין; cf. ix. 23, where two infinitives absolute are used in a similar way). The Septuagint also must have had the same text, for it translates, "nor will (= can) a man walk and direct his own walking." The Masoretic punctuation is certainly incorrect; and the best that can be made of it is Hitzig's version, which, however, disregards the accents, although their authority is the same as that of the vowel points: I know Iahvah that not to man belongeth his way, not to a perishing (lit. "going," "departing") man – and to direct his steps. Any reader of Hebrew may see at once that this is a very unusual form of expression. (For the thought, cf. Prov. xvi. 9, xix. 21; Ps. xxxvii. 23.)
The words express humble submission to the impending chastisement. The penitent people does not deprecate the penalty of its sins, but only prays that the measure of it may be determined by right rather than by wrath (cf. xlvi. 27, 28). The very idea of right and justice implies a limit, whereas wrath, like all passions, is without limit, blind and insatiable. "In the Old Testament, justice is opposed, not to mercy, but to high-handed violence and oppression, which recognise no law but subjective appetite and desire. The just man owns the claims of an objective law of right."
Non est hominis via ejus. Neither individuals nor nations are masters of their own fortunes in this world. Man has not his fate in his own hands; it is controlled and directed by a higher Power. By sincere submission, by a glad, unswerving loyalty, which honours himself as well as its Object, man may co-operate with that Power, to the furtherance of ends which are of all possible ends the wisest, the loftiest, the most beneficial to his kind. Self-will may oppose those ends, it cannot thwart them; at the most it can but momentarily retard their accomplishment, and exclude itself from a share in the universal blessing.
Israel now confesses, by the mouth of his best and truest representative, that he has hitherto loved to choose his own path, and to walk in his own strength, without reference to the will and way of God. Now, the overwhelming shock of irresistible calamity has brought him to his senses, has revealed to him his powerlessness in the hands of the Unseen Arbiter of events, has made him see, as he never saw, that mortal man can determine neither the vicissitudes nor the goal of his journey. Now he sees the folly of the mighty man glorying in his might, and the rich man glorying in his riches; now he sees that the how and the whither of his earthly course are not matters within his own control; that all human resources are nothing against God, and are only helpful when used for and with God. Now he sees that the path of life is not one which we enter upon and traverse of our own motion, but a path along which we are led; and so, resigning his former pride of independent choice, he humbly prays, "Lead Thou me on!" Lead me whither Thou wilt, in the way of trouble and disaster and chastisement for my sins; but remember my human frailty and weakness, and let not Thy wrath destroy me! Finally, the suppliant ventures to remind God that others are guilty as well as he, and that the ruthless destroyers of Israel are themselves fitted to be objects as well as instruments of Divine justice. They are such (i) because they have not "known" nor "called upon" Iahvah; and (ii) because they have "devoured Jacob" who was a thing consecrated to Iahvah (ii. 3), and therefore are guilty of sacrilege (cf. l. 28, 29).
It has never been our lot to see our own land overrun by a barbarous invader, our villages burnt, our peasantry slaughtered, our towns taken and sacked with all the horrors permitted or enjoined by a non-Christian religion. We read of but hardly realize the atrocities of ancient warfare. If we did realize them, we might even think a saint justified in praying for vengeance upon the merciless destroyers of his country. But apart from this, I see a deeper meaning in this prayer. The justice of this terrible visitation upon Judah is admitted by the prophet. Yet in Judah many righteous were involved in the general calamity. On the other hand, Jeremiah knew something of the vices of the Babylonians, against which his contemporary Habakkuk inveighs so bitterly. They "knew not" nor "called upon" Iahvah; but a base polytheism reflected and sanctioned the corruption of their lives. A kind of moral dilemma, therefore, is proposed here. If the purpose of this outpouring of Divine wrath be to bring Israel to "find out" (ver. 18) and to acknowledge the truth of God and his own guiltiness, can wrath persist, when that result is attained? Does not justice demand that the torrent of destruction be diverted upon the proud oppressor? So prayer, the forlorn hope of poor humanity, strives to overcome and compel and prevail with God, and to wrest a blessing even from the hand of Eternal Justice.