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Jeremiah’s Celibacy and Message16 The word of the L ord came to me: 2You shall not take a wife, nor shall you have sons or daughters in this place. 3For thus says the L ord concerning the sons and daughters who are born in this place, and concerning the mothers who bear them and the fathers who beget them in this land: 4They shall die of deadly diseases. They shall not be lamented, nor shall they be buried; they shall become like dung on the surface of the ground. They shall perish by the sword and by famine, and their dead bodies shall become food for the birds of the air and for the wild animals of the earth. 5 For thus says the L ord: Do not enter the house of mourning, or go to lament, or bemoan them; for I have taken away my peace from this people, says the L ord, my steadfast love and mercy. 6Both great and small shall die in this land; they shall not be buried, and no one shall lament for them; there shall be no gashing, no shaving of the head for them. 7No one shall break bread for the mourner, to offer comfort for the dead; nor shall anyone give them the cup of consolation to drink for their fathers or their mothers. 8You shall not go into the house of feasting to sit with them, to eat and drink. 9For thus says the L ord of hosts, the God of Israel: I am going to banish from this place, in your days and before your eyes, the voice of mirth and the voice of gladness, the voice of the bridegroom and the voice of the bride. 10 And when you tell this people all these words, and they say to you, “Why has the L ord pronounced all this great evil against us? What is our iniquity? What is the sin that we have committed against the L ord our God?” 11then you shall say to them: It is because your ancestors have forsaken me, says the L ord, and have gone after other gods and have served and worshiped them, and have forsaken me and have not kept my law; 12and because you have behaved worse than your ancestors, for here you are, every one of you, following your stubborn evil will, refusing to listen to me. 13Therefore I will hurl you out of this land into a land that neither you nor your ancestors have known, and there you shall serve other gods day and night, for I will show you no favor. God Will Restore Israel14 Therefore, the days are surely coming, says the L ord, when it shall no longer be said, “As the L ord lives who brought the people of Israel up out of the land of Egypt,” 15but “As the L ord lives who brought the people of Israel up out of the land of the north and out of all the lands where he had driven them.” For I will bring them back to their own land that I gave to their ancestors. 16 I am now sending for many fishermen, says the L ord, and they shall catch them; and afterward I will send for many hunters, and they shall hunt them from every mountain and every hill, and out of the clefts of the rocks. 17For my eyes are on all their ways; they are not hidden from my presence, nor is their iniquity concealed from my sight. 18And I will doubly repay their iniquity and their sin, because they have polluted my land with the carcasses of their detestable idols, and have filled my inheritance with their abominations.
19 O L ord, my strength and my stronghold, my refuge in the day of trouble, to you shall the nations come from the ends of the earth and say: Our ancestors have inherited nothing but lies, worthless things in which there is no profit. 20 Can mortals make for themselves gods? Such are no gods!
21 “Therefore I am surely going to teach them, this time I am going to teach them my power and my might, and they shall know that my name is the L ord.”
New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by
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This is a new discourse, which yet is not unlike many others, except in this particular, that the Prophet was not to marry a wife nor beget children in the land But as to the general subject, he repeats now what he had often said before and confirmed in many places. But the prohibition to marry was full of meaning; it was to shew that the people were wholly given up to destruction. The law of man’s creation, we know, was this, “Increase and multiply.” (Genesis 1:22; Genesis 8:17; Genesis 9:1, 7) As then mankind are perpetuated by marriage, here on the contrary God shews that that land was unworthy of this common and even general blessing enjoyed by the whole race of man. It is the same as if he had said, “They indeed as yet live, but a quick destruction awaits them, for I will deprive them of the universal favor which I have hitherto shewed to all mankind.” Marriage is the preservation of the human race: Take not to thee a wife and beget no children We hence see that in the person of Jeremiah God intended to shew the Jews that they deserved to be exterminated from the earth. This is the import of this prophecy. It may however be asked, whether the Prophet was unmarried? But this has nothing to do with the subject, for he received this command in a vision; and though he might not have been unmarried, he might still have proclaimed this prophecy, that God had forbidden him to marry and to beget children. At the same time, I think it were probable that the Prophet. was not married, for as he walked naked, and as he carried on his neck a yoke, so also his celibacy might have been intended to be, as it were, a living representation, in order to produce an effect on the Jews. But, as I have already said, we need not contend about this matter. Every one then is at liberty to judge as he pleases, only I suggest what I deem most probable. But the reason why God forbad his Prophet to marry, follows, because they were all consigned to destruction. We hence learn that celibacy is not here commended, as some foolish men have imagined from what is here said; but it is the same as though God had said, “There is no reason for any one to set his mind on begetting an offspring, or to think that this would be to his advantage: whosoever is wise will abstain from raarriage, as he has death before his eyes, and is as it were near to his grave.” The destruction then of the whole people, and the desolation and solitude of the whole land, are the things which God in these words sets forth. At the same time, they are not threatened with a common kind of death, for he says that they were to die by the deaths of sicknesses He then denounces on them continual languor, which would cause them to pine away with the greatest pain: sudden death would have been more tolerable; and hence David says, while complaining of the prosperity of the ungodly, that there “were no bands in their death.” (Psalm 73:4) And the same thing is found in the book of Job, that “in a moment of time they descend to the grave,” that is, that they flourish and prosper during life, and then die without any pain. (Job 21:13) Hence Julius Caesar, shortly before he was killed, called this kind a happy death, (εὐθανασίαν,) for he thought it a happy thing to expire suddenly. And this is what is implanted in men by nature. Therefore Jeremiah, in order to amplify God’s vengeance, says that they would die by the deaths of sicknesses; 155155 More literally, “By the deaths of wastings.” The reference is to the famine and also to the sword. Calvin has followed the Vulgate; “by a pestilential death” is the Septuagint by the death of those who languish by famine” the Syriac; and “by a dreadful death” the Arabic. The “mortal diseases” of Blayney is not proper, for they were not “diseases” but wastings or devastations by the famine and the sword, as stated afterwards. — Ed. that is, that they would be worn out by daily pains, and pine away until they died. He adds, They shall not be lamented nor buried We have seen elsewhere, and we shall hereafter see, (Jeremiah 22) that it is a proof of a curse when the dead are not buried, and when no one laments their death: for it is the common duty of humanity for relations and friends who survive, to mourn for the dead and to bury them. But the Prophet seems to mean also something further. I do not indeed exclude this, that God would deprive them of the honor of sepukure and of mourning; but he seems also to intimate, that the destruction of men would be so great that there would be none to perform these offices of humanity. For we lament the dead when leisure is allowed us; but when many are slain in war they are not individually lamented, and then their carcases he confused, and one grave is not sufficient for such a number. The Prophet there means, that so great would be the slaughter in Judea, that none would be buried, that none would be lamented. The verb which he uses means properly to lament, which is more than to weep: and we have said elsewhere, that in those countries there were more ceremonies than with us; for all the orientals were much given to various gesticulations; and hence they were not satisfied with tears, but they added lamentation, as though they were in despair. But the Prophet speaks according to the customs of the age, without approving of this excess of grief. As they were wont not simply to bewail the dead, but also to shew their grief by lamentation, he says, “Their offices shall now cease, for there will not be graves enough for so many thousands: and then if any one wish to mourn, where would he begin?” We also know that men’s hearts become hardened, when many thus die through pestilence or war. The import of the whole is, that God’s wrath would not be moderate, for he would in a manner empty the land by driving them all away, so that there would be none remaining. God did indeed preserve the elect, though as it were by a miracle; and he afterwards preserved them in exile as in a grave, when they were removed from their own country. He then adds, That they would be as dung on the face of the land He speaks reproachfully of their carcasses, as though he had said, “They shall be the putridity of the land.” As then they had by their faith contaminated the land during life, God declares that after death they would become foetid like dung. Hence we learn, as I have before said, that it was an evidence of God’s curse, when carcases were left unburied; for as God has created us in his own image, so in death he would have some evidence of the dignity and excellency with which he has favored us beyond brute animals, still to remain. We however know that temporal punishments happen even to the faithful, but they are turned to their good, for the Psalmist complains that the bodies of the godly were cast forth and became food to the birds of heaven. (Psalm 79:2) Though this is true, yet these two things are by no means inconsistent, that it is a sign of God’s wrath when the dead are not buried, and that a temporal punishment does no harm to God’s elect; for all evils, as it is well known, turn out to them for good. It is added, By the sword and by famine shall they be consumed; that is, some shall perish by the sword, and some by famine, according to what, we have before seen, “Those for the sword, to the sword; Then he mentions what we have already referred to, Their carcases shall be for food to the beasts of the earth and to the birds of heaven
156156
I would render the fourth verse thus, —
This verse contains nothing new, but is a confirmation of the promise which we have seen. God had promised to be with the Prophet; he now shews that there was sufficient strength in his hand to deliver him. How much soever then the Jews might oppose him, God declares here that he alone would be sufficient to break them down. We hence see that there is more expressed in these words than in what he had said before, I will be with thee to deliver thee; he now shews the act itself as by the finger. I will deliver thee He had promised his aid; he now says, that his aid would be strong enough to deliver him from the hands of his enemies. He says first, from the hand of the wicked, that the Jews might know that all their disguises would avail them nothing, for they were condemned by the mouth of God. In the second place, he calls them strong, that the Prophet might not be terrified by their power, as was usually the case. For it is very difficult for us not to be disturbed, when we are assailed on every side, and when threats and dangers are in our way. God then here reminds Jeremiah in time, that he would have to fight with the strong and valiant, but that all their strength in opposing him would be unavailing, for divine aid would be much stronger. Now follows — |