Chapter 4
The threat of captivity
Lecture 1
Benefits of the return
4:1 If you return, O Israel, says the Lord , to turn back to me, if you remove your offences from before my face, you will not be moved.
4:2 And he has sworn: as the Lord lives, in truth, and in judgment, and in justice, and the nations shall bless him, and him shall they praise.
23 . Here, he gives the arguments for their return:
first, those drawn from the benefits which are promised to those who return;
and second, from the punishments which are threatened to those who defy him, at thus says the Lord (Jer 4:3).
Concerning the first, there are two points.
First, he shows the manner of return: if you return , from idols, to turn back to me . Or if you set yourself to return, be converted in your whole heart. Or if you return from captivity, come back doing penance. If you seek, seek! Turn back, and come! (Isa 21:12).
Second, he shows the threefold fruit of conversion.
First, security: if you remove your offences , that is, idols, by which you continue to offend and provoke me to wrath, you will not be moved , that is, from your native land. Those who trust in the Lord are like mount Zion; he who dwells in Jerusalem shall not be moved forever (Ps 124:1).
Second, the fruit of holiness within themselves: he has sworn: as the Lord lives , that is, by the living God, and not by dead idols; in truth , truthfully on the part of the one swearing, and not feigned or swearing so as to deceive; in judgment , with regard to the cause for which the oath is taken, so that they might not swear rashly but with prior, due examination; in justice , with regard to the thing about which the oath was taken, that it might be just and licit. He that swears in the earth shall swear by God, amen (Isa 65:16).
Third, the enlargement of religion among the nations: and the nations shall bless , the Lord, seeing his benefits in you. Bless our God, you nations! (Ps 65:8).
Lecture 2
Threats of punishment
4:3 For thus says the Lord to the men of Judah, and Jerusalem: break up your fallow land, and do not sow upon the thorns.
4:4 Be circumcised to the Lord and take away the foreskins of your hearts, O men of Judah, and inhabitants of Jerusalem, lest perhaps my indignation should blaze forth like fire, and burn, and there be none to extinguish it, because of the wickedness of your thoughts.
4:5 Announce it in Judah, and make it heard in Jerusalem; speak, and sound a trumpet in the land, cry loudly, and say: ‘Gather together, and let us enter the fortified cities.’
4:6 Raise a sign in Zion, be strengthened, and do not stand, because I am bringing evil from the north, and great destruction.
24 . Here, he takes up the topic of their turning from punishment.
First, he threatens punishments if they will not return;
second, he excludes false remedies: go through the streets of Jerusalem (Jer 5:1).
Concerning the first point, there are two things.
First, he shows the manner of return, with regard to the fruit of good work: fallow land , or land newly tilled, break up , that is, take away the thorns of vices, that clean-ploughed land may receive clean seed. Some fell among thorns, and the thorns which sprouting at the same time choked it (Matt 13:7).
And with regard to the practice of the divine religion: be circumcised , that you may remove from your heart the religion of the nations. Circumcise the foreskin of your heart (Deut 10:16).
Second, he shows the impending danger:
first, in general: lest perhaps my indignation should blaze forth like fire . Both will burn together, and there will be none who may extinguish them (Isa 1:31);
second, in particular: announce it in Judah, and make it heard in Jerusalem .
Concerning this, he makes three points.
First, he predicts the arrival of the enemy;
second, the hardship of the siege, at a voice of one announcing (Jer 4:15);
third, the loss of destruction: my stomach, I am in pain (Jer 4:19).
Concerning the first, there are two points.
First, he describes the preparation of the citizens;
second, the arrival of the enemy: the lion has come up from his den (Jer 4:7).
Concerning the first point, there are three things.
First, the command of announcing the preparation is given: announce it . Then, he speaks of the place: in Judah , that is, in that tribe, and in Jerusalem , which is the city of the king. The manner, openly: sound a trumpet that all may hear—and constantly, loudly . Cry, do not stop; lift up your voice in strength (Isa 58:1).
Second, he speaks of the preparation: gather together . As it says below: be strengthened, O sons of Benjamin, in the midst of Jerusalem; and sound the trumpet in Tekoa (Jer 6:1).
Third, he gives the reason: because I am bringing evil from the north . As we saw above: from the north shall spread every evil (Jer 1:14).
Lecture 3
The coming enemy
4:7 The lion has come up from his den, and the robber of the nations has raised himself; he has gone forth from his place that he may make your land a wilderness, and that your cities may be laid waste, and remain without inhabitant.
4:8 For this gird yourselves with sackcloth, mourn and wail; because the wrath of the Lord ’s fury has not turned back from us.
4:9 And it shall be in that day, says the Lord , the heart of the king shall fail, and the heart of the princes, and the priests shall be astonished, and the prophets shall be dismayed.
4:10 And I said: alas, alas, alas, O Lord God . Why have you deceived this people and Jerusalem, saying, ‘You shall have peace? And behold the sword has come even unto the soul.’
25 . Here, he discusses the arrival of the enemy:
first, with regard to their going forth from their own land;
second, with regard to the progress of their route, at at that time (Jer 4:11);
third, with regard to the end of their journey: behold, he shall arise as a cloud (Jer 4:13).
Concerning the first, there are two points.
First, he describes the condition of the approaching enemy with regard to its strength: the lion , that is, Nebuchadnezzar, from his den , from Babylon. The lion is the strongest of beasts; he fears meeting no one (Prov 30:30). As we see below: behold, as a lion ascends from the swelling of the Jordan, against the strong and beautiful (Jer 49:19). With regard to their cruelty: the robber of the nations . The lion takes enough for his cubs, and kills for his lionesses (Nah 2:12). With regard to their intention: that he may make your land a wilderness . His heart will be for destruction, and for the slaying of many nations (Isa 10:7). And with regard to the execution of his intention: your cities . Your land is desolate, your cities have been destroyed (Isa 1:7).
Second, he discusses the astonishment of the Jews:
first, communally as though speaking of all: for this gird yourselves with sackcloth . As it says below: gird on sackcloth, and sprinkle yourself with ashes (Jer 6:26).
Second, he speaks specifically of the princes. And it shall be in that day, says the Lord , the heart of the king shall fail, and the heart of the princes , such that when they gather they will not find a plan of resistance. The heart of Egypt will melt in her midst (Isa 19:1).
Third, he specifically speaks of his own astonishment: and I said: alas . . . saying, ‘You shall have peace.’ As it says above: in that time, they will call Jerusalem the throne of the Lord ; and all nations shall be gathered together in her in the name of the Lord in Jerusalem (Jer 3:17). He does not consider that the former was said of what must shortly be, and the latter of what will happen in the distant future. As it says below: we waited for peace, and there was no good; a time of healing, and behold, fear (Jer 8:15).
Lecture 4
The enemy’s march
4:11 At that time, it will be said to this people and to Jerusalem: a burning wind is on the roads, which are in the desert of the way of the daughter of my people, not to winnow, or to cleanse.
4:12 A full wind from these will come to me. And now I; but I will speak my judgments with them.
26 . Here he describes their arrival with regard to their progress on the route: it will be said , their arrival, a burning wind , that is, the army of the Chaldeans, who will burn the whole land, is already on the roads, which are in the desert , which is between Chaldea and Judaea; it is as though he were saying, “The army has already come to that place,” not to winnow , that is, that some might be taken captive, as when grain is cleansed from the chaff—but all of you will be taken captive.
A full wind , that is, perfect indignation will come upon you, from these , that is, from the enemy, to me , that is, for my honor. His breath is like a torrent flooding to the middle of the neck, to reduce the nations to nothing (Isa 30:28). And through them he threatens that he will execute judgment: and now I —as though I can no longer contain myself— but I will speak my judgments with them . Or: now I , will speak consoling things. As we saw above: I will speak my judgments with them upon all the evil of those who have abandoned me (Jer 1:16).
Lecture 5
The enemy’s arrival
4:13 Behold, he shall arise as a cloud, and mount his chariots as the storm; his horses are swifter than eagles. Woe to us, for we are laid waste.
4:14 Wash your heart from wickedness, O Jerusalem, that you may be saved. How long shall thoughts of harm abide with you?
27 . Here, he describes their coming with regard to the end of their march; concerning this he makes three points.
First, he describes the condition of the enemy with regard to their multitude: as a cloud , which covers the earth, shall arise , because of the situation of the land. With regard to their violence: as the storm , with much tumult. His wheels are like the fury of a storm (Isa 5:28). And with regard to their swiftness: his horses are swifter than eagles .
Second, he discusses the effect of their arrival— woe to us —from the perspective of the people. As a city which is laid waste (Isa 1:8).
Third, he advises repentance: wash your heart from wickedness . Wash, and be clean; take away from my eyes the evil of your thoughts (Isa 1:16).
Lecture 6
Siege of the city
4:15 A voice of one announcing from Dan, and one making known the idol from Mount Ephraim.
4:16 Stir up the people: behold, it has been heard in Jerusalem that watchers are come from a distant land to give out their voice against the cities of Judah.
4:17 They are set around her as the keepers of the fields, because she provoked me to anger, says the Lord .
4:18 Your ways and your thoughts have done these things to you; this is your wickedness, because it is bitter, because it has touched your bone.
28 . Here, he predicts the siege:
first, the messenger of the siege. From Dan , whose land the Chaldeans would encounter first on their way to Jerusalem; from mount Ephraim , which they would encounter next; the idol , that is, the enemy whose ravages they suffered because of idolatry. By this is signified the order of the messengers coming one after another.
Then he specifies what has been announced. Stir up the people , that is, the citizens in the midst of Jerusalem, preparing yourselves to resist; or stir up the people round about, that, terrified by your punishment, they may be corrected. Behold, it has been heard , frequently, through many messengers, and first through the prophets; watchers , that is, the enemy coming to lay siege; their voice , the cry of the army. As we saw above: the lions have roared over him, and sent forth their voice (Jer 2:15).
Second, he specifies the manner of the siege: as the keepers , laying siege round about without any resistance. Your enemies shall surround you with a rampart; they shall surround you and restrain you from every side (Luke 19:43).
Third, he speaks of the just reason for the siege: your ways , that is, your actions, touched your bone , have reached all the way to the inner bones. Because of your great wickedness, and your endless iniquities (Job 22:5).
Lecture 7
The land laid waste
4:19 My stomach, my stomach, I am in pain, and the senses of my heart are troubled within me. I will not keep silence, because my soul has heard the voice of the trumpet, the cry of battle.
4:20 Destruction upon destruction is called forth, and the whole land is laid waste; my tents are destroyed suddenly and my skins in a moment.
4:21 How long shall I see him fleeing, and hear the voice of the trumpet?
4:22 Because my people are foolish they did not know me. They are stupid and senseless children. They are wise to do evil, but they know not how to do good.
29 . Here, he predicts the destruction of the land.
First, he predicts the destruction itself;
second, the effect of the destruction, at I looked upon the land, and behold, it was empty and void (Jer 4:23).
Concerning the first point, there are three things.
First, the prophet shows his compassion: my stomach, I am in pain , with regard to emotional affliction; the senses of my heart , regarding mental anguish. I will not keep silence , even weeping openly. My eyes fail because of my tears, my bowels are troubled (Lam 2:11).
Second, he proceeds with the order of the destruction, when he describes the contest of the battle: because my soul has heard the voice of the trumpet . A day of trumpet and battle cry (Zeph 1:16).
The devastation of the country: destruction upon destruction , because the land was laid waste after the siege, or because one desolation followed upon another. Wound upon wound has fallen upon me, it has rushed upon me as a giant (Job 16:15). The destruction of the city itself with regard to its houses: my tents are destroyed suddenly , by which houses are signified; skins , from which a tent is made. As it says below, my tent is laid waste; all my cords are pulled up (Jer 10:20).
And regarding the flight of the citizens: how long shall I see him fleeing? The army of the Chaldeans. They have gone away without strength, before the face of the pursuer (Lam 1:6).
Third, he gives the reason for the devastation, that is, lack of due knowledge: because my people are foolish , with regard to knowledge of divine matters, and stupid with regard to the experience of their sweetness; senseless , because they have acted without sense with regard to the choice of what is practicable. Therefore, my people are led captive, because they have not knowledge (Isa 5:13). And with regard to their shrewdness to commit fraud: they are wise , against which Romans 16:19 says, I would that you were wise for the good, and simple in wickedness .
Lecture 8
The land’s desolation
4:23 I looked upon the land, and behold, it was empty and void; and upon the heavens and there was no light in them.
4:24 I saw the mountains, and behold, they were moved: and all the hills were troubled.
4:25 I looked, and behold there was no man; and every bird of heaven had fled away.
4:26 I looked, and behold, Carmel was deserted, and all its cities were destroyed from before the face of the Lord , and from the face of the wrath of his fury.
4:27 For thus says the Lord : the whole land shall be desolate, but I will not make an end of it.
4:28 The earth shall grieve, and the heavens above shall mourn, because I have spoken. I have purposed it, and it has not repented me, nor have I turned back from it.
30 . Here, he shows the effect of the destruction:
first, on the country;
second, on the people, where he says: from the voice of the horseman (Jer 4:29).
Concerning the first point, there are two things.
First, he predicts the coming desolation communally with regard to the fields: empty , of inhabitants, void , deprived of fruits, and buildings, there was no light , as it seemed to the afflicted for whom everything seemed dark. And the land will be left deserted, and the Lord will send everyone far away (Isa 6:11).
With regard to the mountainous regions: I saw the mountains, and behold, they were moved , hyperbolically, because, if it were possible, even the mountains would be moved by so great a time of trouble. Or perhaps by mountains he means those who dwell in the mountains. The mountains are troubled by his strength (Ps 45:4).
With regard to living things: I looked, and behold there was no man; and every bird of heaven had fled away , because they left when the inhabitants of the land left. I came, and there was no man; I called and there was none to hear (Isa 50:2).
And especially with regard to the fertile regions, which are least likely to be empty: I looked, and behold, Carmel was deserted . Your land is deserted, your cities are destroyed (Isa 1:7).
Second, he strengthens them through the judgment of the Lord:
and first, he discusses the admixture of mercy: thus says the Lord . . . I will not make an end , namely, that all should die, as he had said concerning the ten tribes. The Lord of Hosts will make an end and a cutting off in the midst of all the earth (Isa 10:23).
Second, he discusses the absolute dominion of this judgment: the earth shall grieve ; it is as though he were saying, “It will be sterile, as one who prospers is said to laugh”; or, as through compassion, hyperbolically. The earth dries up and withers, and is deprived of strength; the world withers, and the haughty people of the earth are made weak (Isa 24:4).
Third, the firmness of the divine judgment: I have purposed it . This is the counsel which I have purposed concerning the whole earth, and these hands are stretched out upon all nations. The Lord of Hosts has decreed it, and who shall be able to make it void? (Isa 14:26).
Lecture 9
Abandonment of cities
4:29 Every city shall flee from the voice of the horseman, and from the one shooting the arrow; they have entered into steep places, and have gone up upon the cliffs; every city has been abandoned, and no man dwells in them.
4:30 But you have been laid waste, what will you do? Though you dressed yourself in scarlet, though you were bedecked with ornaments of gold, and painted your eyes with stibium, in vain have you arranged yourself; your lovers have despised you, they will seek your life.
4:31 For I heard the voice as of a woman giving birth, the pains as of a woman in labor; it is the voice of the daughter of Zion among the dying, stretching forth her hands, ‘Woe to me, for my soul fails because of the slain!’
31 . Here, he shows the effect of the destruction on the common people of the Jews.
First, he discusses their fear, which he signifies by the desertion of the cities: of the horseman , that is, of the Chaldeans. They fled from the face of the swords, from the face of the sword near at hand, from the face of the drawn bow, from the face of heavy battle (Isa 21:15). And with regard to the inhabitants of the mountains: they have entered into steep places . As it says below: leave the cities and dwell in the rocks, you inhabitants of Moab, and be as the dove which makes her nest in the mouth of the hole in the highest place (Jer 48:28).
Second, he speaks of their vain hope in idols: but you who have been laid waste, what will you do? Though you dressed yourself . As a harlot prepares herself so that she might please her lovers, so they bedecked the altars of their idols that they might please them, with stibium , an unguent of yellow color with which women dye their eyebrows, as it is said: Jezebel painted her eyes with stibium, and bedecked her head (2 Kgs 9:30). A woman ran up to him dressed as a harlot (Prov 7:10). And from their friends, especially the Egyptians, in whom they had trusted. Your lovers have despised you . All her friends have spurned her (Lam 1:2).
Third, he speaks of the pain by comparing it to a woman in labor: the voice as of a woman , who brings forth her firstborn and suffers more grievously; and by comparing it to the death of a son, among the dying . There were pains as of one giving birth (Ps 47:7).
Collations
It should be noted that the concept of circumcision (Jer 4:4) functions on several levels. At times, it means to remove perverse thoughts from the mind: until their uncircumcised mind feels shame (Lev 26:41). Elsewhere, it refers to removing perverse dispositions from the heart: a circumcision of the heart according to the Spirit, not the letter (Rom 2:29). Or it refers to removing improper speech from the lips: their ears are uncircumcised, and they cannot hear (Jer 6:10). When used of the flesh, it means to remove carnal lusts: you shall circumcise the flesh of your foreskin, that it may be a sign of the covenant between me, and you (Gen 17:11).
It should also be noted that the heart is washed (Jer 4:14) by the water of baptism: I have washed you with water, and have cleansed your blood from you (Ezek 16:9); by the tears of compunction: every night I shall wash my bed, I shall water my bed with my tears (Ps 6:6); by the wine of divine love: he will wash his robe in wine, and his cloak in the blood of the grape (Gen 49:11); by the milk of the divine word: his eyes are like doves above rivulets of water, washed in milk (Song 5:12); by the burning heat of correction: the Lord shall wipe away the filth of the daughters of Zion, and wash the blood of Jerusalem, in a spirit of judgment and a spirit of burning heat (Isa 4:4); by the blood of the Lord’s passion: they have washed their robes, and made them white in the blood of the lamb (Rev 7:14).