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If you return, O Israel,

says the L ord,

if you return to me,

if you remove your abominations from my presence,

and do not waver,

and if you swear, “As the L ord lives!”

in truth, in justice, and in uprightness,

then nations shall be blessed by him,

and by him they shall boast.

³ For thus says the L ord to the people of Judah and to the inhabitants of Jerusalem:

Break up your fallow ground,

and do not sow among thorns.

Circumcise yourselves to the L ord,

remove the foreskin of your hearts,

O people of Judah and inhabitants of Jerusalem,

or else my wrath will go forth like fire,

and burn with no one to quench it,

because of the evil of your doings.

Invasion and Desolation of Judah Threatened

⁵ Declare in Judah, and proclaim in Jerusalem, and say:

Blow the trumpet through the land;

shout aloud and say,

“Gather together, and let us go

into the fortified cities!”

Raise a standard toward Zion,

flee for safety, do not delay,

for I am bringing evil from the north,

and a great destruction.

A lion has gone up from its thicket,

a destroyer of nations has set out;

he has gone out from his place

to make your land a waste;

your cities will be ruins

without inhabitant.

Because of this put on sackcloth,

lament and wail:

“The fierce anger of the L ord

has not turned away from us.”

⁹ On that day, says the L ord, courage shall fail the king and the officials; the priests shall be appalled and the prophets astounded. ¹⁰Then I said, “Ah, Lord G od, how utterly you have deceived this people and Jerusalem, saying, ‘It shall be well with you,’ even while the sword is at the throat!”

¹¹ At that time it will be said to this people and to Jerusalem: A hot wind comes from me out of the bare heights in the desert toward my poor people, not to winnow or cleanse— ¹²a wind too strong for that. Now it is I who speak in judgment against them.

Look! He comes up like clouds,

his chariots like the whirlwind;

his horses are swifter than eagles—

woe to us, for we are ruined!

O Jerusalem, wash your heart clean of wickedness

so that you may be saved.

How long shall your evil schemes

lodge within you?

For a voice declares from Dan

and proclaims disaster from Mount Ephraim.

Tell the nations, “Here they are!”

Proclaim against Jerusalem,

“Besiegers come from a distant land;

they shout against the cities of Judah.

They have closed in around her like watchers of a field,

because she has rebelled against me,

says the L ord.

Your ways and your doings

have brought this upon you.

This is your doom; how bitter it is!

It has reached your very heart.”

Sorrow for a Doomed Nation

My anguish, my anguish! I writhe in pain!

Oh, the walls of my heart!

My heart is beating wildly;

I cannot keep silent;

for I hear the sound of the trumpet,

the alarm of war.

Disaster overtakes disaster,

the whole land is laid waste.

Suddenly my tents are destroyed,

my curtains in a moment.

How long must I see the standard,

and hear the sound of the trumpet?

“For my people are foolish,

they do not know me;

they are stupid children,

they have no understanding.

They are skilled in doing evil,

but do not know how to do good.”

I looked on the earth, and lo, it was waste and void;

and to the heavens, and they had no light.

I looked on the mountains, and lo, they were quaking,

and all the hills moved to and fro.

I looked, and lo, there was no one at all,

and all the birds of the air had fled.

I looked, and lo, the fruitful land was a desert,

and all its cities were laid in ruins

before the L ord, before his fierce anger.

²⁷ For thus says the L ord: The whole land shall be a desolation; yet I will not make a full end.

Because of this the earth shall mourn,

and the heavens above grow black;

for I have spoken, I have purposed;

I have not relented nor will I turn back.

At the noise of horseman and archer

every town takes to flight;

they enter thickets; they climb among rocks;

all the towns are forsaken,

and no one lives in them.

And you, O desolate one,

what do you mean that you dress in crimson,

that you deck yourself with ornaments of gold,

that you enlarge your eyes with paint?

In vain you beautify yourself.

Your lovers despise you;

they seek your life.

For I heard a cry as of a woman in labor,

anguish as of one bringing forth her first child,

the cry of daughter Zion gasping for breath,

stretching out her hands,

“Woe is me! I am fainting before killers!”

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 permission. All rights reserved.

Some so understand this passage as though the Prophet brought forward what was said by the people; for all the most wicked, when oppressed by God’s hand, usually cast the blame on him, and in their complaints contend and dispute with him. Hence they think that the Prophet here, not in his own person, but in that of the whole people, speaks thus: “O Lord, what can this be? thou surely hast deceived us.” Others give somewhat a looser explanation, that the Prophet here indirectly expostulates with God, because he had suffered the false prophets to flatter the people so as to stupefy the minds of all. But a different meaning is what I approve of: the Prophet, I think, tauntingly exposes those false adulations, by which the prophets had caused the ruin of the miserable Jews, by promising them God’s forgiveness, and by ever announcing favorable predictions.

God no doubt rendered the Jews their just reward, when he suffered them to be deceived by impostors: we, indeed, know that the world is ever afflicted with this disease, — that they seek flatteries, as God upbraids them by Micah:

“Ye seek prophets who promise to you an abundant harvest, an abundant vintage.”
(Micah 2:11)

Since, then, the Jews wished their vices to be spared, and not only disliked their faithful and severe reprovers, but also hated them, they had deserved to be thus dealt with: it was God’s will that many impostors should assume the prophetic name. Thus it happened, that the Jews thought that their peaceable condition would be perpetual; and this, as I have said, is usual with hypocrites. Now the Prophet, in a biting strain, exposes here these deceptions, and says, Ah, ah, Jehovah! surely thou hast deceived this people: for the Prophet does not speak in the person of the people, nor does he complain, that God permitted so much liberty to false prophets; but he derides these impostors as well as the people. And further, as they were all deaf, he turns to God, as though he had said, “Behold, Lord, worthy of this reward are they, who have sought flatteries, and have not attended to the holy warnings of thy servants: as, then, no kind of correction was what they could endure, let them now begin to learn that they have been deceived by others rather than by thee.” ¹⁰⁷¹⁰⁷     There are various expositions of this verse: but the simpler and the plainer mode would be to take אמר as a noun, word, speech, saying, with an auxiliary verb, which is commonly omitted in Hebrew. The connection with the foregoing would be obvious and natural, —
   And the saying will be, “Alas! Lord Jehovah, Surely, deceiving thou hast deceived This people and Jerusalem, By saying, ‘Peace shall be to you;’ And reach does the sword even to the soul.”
   This would be the language of such as believed the false prophets, and considered them as sent by God.
   But Lowth, Henry, Venema, Scott, and others, take this view, — that God had permitted or suffered the people to be deceived by the false prophets. It is said that this verb in Hiphil, as the case is here, has sometimes this meaning, and Lowth refers, as instances, to Isaiah 63:17, and also to Psalm 119:10; Proverbs 10:3. But the sentiment of the passage in this case would not be very suitable: for, according to this view, the cause of the Prophet’s grief is, that God had suffered the people to be deceived.
   “It shall be said,” in the next verse, seems to be put in contrast with this “saying.” Instead of what would be commonly said of the people, God reminds them of what he would cause to be said and effected. — Ed.

We then see that the Prophet ridicules that stupidity in which the Jews had been so long asleep; and the simple meaning is, that he turned to God: I have said, O Lord Jehovah, surely thou hast deceived this people. “Surely” is to be taken in an ironical sense; that is, “It now really appears that they have been deceived; but by whom? They wish, indeed, to throw the blame on thee; but they are justly chargeable with foolish credulity, so that they, whom the false prophets have deceived, have been rightly dealt with.” What they said was, Peace shall be to you

This never came from the mouth of God; for Jeremiah daily thundered and threatened approaching ruin; for he was like a celestial herald, who filled every place with terror; but he was not heard: and at the same time the Jews praised the false prophets, who soothed them with various promises. We hence perceive, that God had not spoken peace to them; but that the Jews, not only willingly, but with avidity, laid hold on those things by which the false prophets sought to gratify them.

He afterwards adds, And reached has the sword unto the soul; that is, “Yet we are now destroyed by fatal evils.” The Prophet here indirectly sets before them those delusive flatteries with which the Jews pleased themselves, and shews that they would at length really find how falsely they pretended the name of God. It follows —

¹⁰⁷ There are various expositions of this verse: but the simpler and the plainer mode would be to take אמר as a noun, word, speech, saying, with an auxiliary verb, which is commonly omitted in Hebrew. The connection with the foregoing would be obvious and natural, — And the saying will be, “Alas! Lord Jehovah, Surely, deceiving thou hast deceived This people and Jerusalem, By saying, ‘Peace shall be to you;’ And reach does the sword even to the soul.” This would be the language of such as believed the false prophets, and considered them as sent by God. But Lowth, Henry, Venema, Scott, and others, take this view, — that God had permitted or suffered the people to be deceived by the false prophets. It is said that this verb in Hiphil, as the case is here, has sometimes this meaning, and Lowth refers, as instances, to Isaiah 63:17, and also to Psalm 119:10; Proverbs 10:3. But the sentiment of the passage in this case would not be very suitable: for, according to this view, the cause of the Prophet’s grief is, that God had suffered the people to be deceived. “It shall be said,” in the next verse, seems to be put in contrast with this “saying.” Instead of what would be commonly said of the people, God reminds them of what he would cause to be said and effected. — Ed.