Chapter 6
Prophecy of Jerusalem’s destruction
Lecture 1
Siege of Jerusalem
6:1 Be strengthened, O sons of Benjamin, in the midst of Jerusalem; and sound the trumpet in Tekoa, and raise the banner over Beth Accarem, because evil has been seen from the north, and great destruction.
6:2 I have likened the daughter of Zion to a beautiful and charming woman.
6:3 Shepherds and their flocks shall come to her; they have pitched their tents against her; each one shall pasture those which are under his hand.
40 . Here, he excludes the second remedy on which they might have relied, namely the strength of the royal city, whose destruction he prophesies in this chapter; concerning this, he makes two points.
First, he speaks of the preparation of the citizens to resist— be strengthened —to indicate how they would exhort one another while the enemy was approaching. Alternatively, he says it ironically. Sons of Benjamin , because the upper part of Jerusalem was in the lot of that tribe, its lower part in that of Judah. And it goes up through the valley of the sons of Hinnom, from the side of Jebus to the south; this is Jerusalem (Josh 15:8). And sound the trumpet in Tekoa, and raise the banner over Beth Accarem , fortified places near Jerusalem. As it says above, raise a sign in Zion (Jer 4:6).
Second, he speaks of the destruction of the city itself, at I have likened the daughter of Zion to a beautiful and charming woman .
First, he speaks of the nature of the destroying enemy with a number of metaphors;
second, they are described openly and expressly, at thus says the Lord (Jer 6:9).
Concerning the first, there are two points.
First, he describes the siege of the city;
second, the attack, at sanctify a war against her (Jer 6:4).
Concerning the first point, there are three things.
First, he describes the beauty of the city: like a beautiful woman , with regard to the beautiful buildings and the multitude of the inhabitants; and charming , referring to the fertility of the earth. The finest wheat, honey and oil you have eaten, and you have become exceedingly fair (Ezek 16:13).
Second, he describes the siege: shepherds shall come to her , metaphorically, the princes of the Chaldeans, as though drawn by the fertility of the grazing. As it says below: many shepherds have torn down my vineyard, they have trampled my portion (Jer 12:10). They have pitched their tents , for the blockade of the city.
Third, he describes the proper ordering of the army: each one shall pasture , that is, he will govern, those which are under his hand , with power; there were various princes for the various squadrons.
Lecture 2
Attack on Jerusalem
6:4 Sanctify a war against her; arise, and let us go up at midday; woe to us, because the day is far spent, because the shadows are made longer at evening.
6:5 Arise, let us go up in the night, and we will destroy her houses.
6:6a For thus says the Lord of hosts: ‘Cut wood, and cast up a mound against Jerusalem.’
41 . Here, he speaks of the attack to capture the city; concerning this, he speaks of three things.
First, the command to attack. Sanctify , that is, prepare, or show that the war is sanctioned and just, as though undertaken by the will of God. It is the voice of the princes to the soldiers. If someone does not give them something to eat, they sanctify a battle against him (Mic 3:5).
Second, he speaks of the desire for battle, which is shown by three things. By mutual exhortation. Arise —the words of the soldiers to one another— let us go up , to fight, as though it were set on a mountain; and because they are not deterred by the unsuitability of the time, or by the heat of the day, at midday , or by the terror of the night, in the night , and because they complain about the shortness of time: woe to us, because the day is far spent —which was the appropriate time to wage war. Made longer —the more the sun approaches its zenith, the longer the shadow then becomes on the opposite side. Be strong, it is yet day, to remain in Nobe (Isa 10:32). But according to the Gloss, woe to us is spoken from the person of the people fearful of an ambush at night, because they were barely able to resist at midday.
Third, he shows the manner of attack: for thus says the Lord ; it is as though he were saying, “We are able to fight securely, because the Lord has commanded”; cut wood , to make siege engines, cast up a mound , which they had made for the defense of their walls, destroying it, or cast up , in the sense of raising a heap of earth upon which to mount the siege engines against the city. He himself will laugh at all your defenses, and raise a mound, and capture it (Hab 1:10).
Lecture 3
The heart’s coldness
6:6b This is the city of visitation; in her midst is every cunning device.
6:7 As a cistern cools her water, even so she makes her wickedness cold. Iniquity and ruin will be heard in her; ever before me is sickness and affliction.
42 . Here, he speaks of the cause of the siege by way of the sin which occasioned it; concerning this, he makes three points.
First, he speaks of their universal wickedness: this is the city of visitation , as though worthy of correction; every cunning device , every manner of trickery. Usury and fraud have not failed from her streets (Ps 54:11).
Second, the hardness of their hearts: as a cistern cools her water , and keeps it untouched by the heat. As it says above: they have dug for them broken cisterns, which are not able to hold water (Jer 2:13).
Third, the continuation of their sin. Iniquity : wasting and destruction are in their ways; they have not known the way of peace (Isa 59:7–8). Sickness , as though it were a punishment corresponding to the two aforementioned sins.
Lecture 4
Warnings before destruction
6:8 Be instructed, O Jerusalem, lest perhaps my soul depart from you, lest I make you a deserted place, a land in which none may dwell.
6:9 Thus says the Lord of hosts: they shall glean the remnant of Israel as a vine to the last cluster. Turn your hand as a grape-gatherer to the basket.
43 . Here, he shows the destruction; concerning this, he makes three points.
First, he speaks of the warning to avoid destruction;
second, he speaks of their contempt for this advice, at to whom shall I speak, and whom shall I call as a witness (Jer 6:10);
third, he threatens the judgment of destruction, at therefore, I am filled with the fury of the Lord (Jer 6:11).
Concerning the first, there are two points.
First, he speaks of the counsel: be instructed , that is, chastened by the preceding chastisements. Only vexation gives understanding to the hearing (Isa 28:19).
Second, he speaks of the imminent danger in losing the divine love: lest perhaps . My zeal shall be taken away from you when the country is laid waste (Ezek 16:42). He has turned rivers into a desert, and springs of water into dry ground (Ps 106:33).
And in the captivity of the people: thus says the Lord of hosts: they shall glean . . . to the last cluster , inclusively, because even the root will not be left. Metaphorically, by the vineyard he means the Jews: the vineyard of the Lord of Hosts is the house of Israel (Isa 5:7); by “clusters” he means men, and by “grape-harvest” he means captivity. O Chaldean, turn —he continues the metaphor— as a grape-gatherer , who places the collected clusters into a vessel called a cartallus , to carry them to the wine-press. So shut the Jews up in prison, and carry them off to Babylon. If the grape-harvesters had come unto you, would they not have left at least a cluster (Obad 1:5). Or, to the last cluster , exclusively, because they sent back a remnant of the people, namely, the peasants and the poor. Turn —by which he signifies their return to their own land, which is shown immediately after this by the image of the basket.
Lecture 5
Israel’s deafness
6:10 To whom shall I speak, and whom shall I call as a witness, that he may hear? Behold, their ears are uncircumcised, and they cannot hear. Behold, the word of the Lord has become a reproach to them, and they receive it not.
44 . Here, he shows their contempt for the advice that was given.
First, the prophet seeks a suitable audience for his counsel: to whom shall I speak , the fruitful words of the Lord; whom shall I call as a witness —“Shall I swear to it?” By which he signifies how few there are. Whom will he teach knowledge, and what listener will he make to understand? (Isa 28:9).
Second, he shows the fittingness, because they were unwilling to listen: behold, their ears are uncircumcised , as though filled with the fables of the gentiles. Stiff-necked, and uncircumcised in heart and ear (Acts 7:51). And because they spurn what they have heard: behold, the word of the Lord has become a reproach . As it says below: and the word of the Lord has become a reproach to me, and a derision all the day (Jer 20:8).
Lecture 6
Scourge upon all people
6:11 Therefore, I am filled with the fury of the Lord ; I have labored bearing it. Pour it out upon the child without, and upon the assembly of young men together; for the man with the woman will be taken, the old with the full of days.
6:12 And their houses shall pass over to others, their fields and their wives likewise, because I will stretch out my hand upon the inhabitants of the earth, says the Lord .
45 . Here, he threatens them with the scourge of destruction.
First, he shows them his zeal for justice: I am filled with the fury of the Lord , with a fiery zeal for the justice of the Lord. By my zeal was he stirred up against them, that I should not destroy them in my zeal (Num 25:11).
Second, he gives the enemy the command to destroy: abundantly pour it out , O Chaldean, wrath , that is, your abundant wrath, without , in the streets and fields. Stir up your fury and pour forth your wrath (Sir 36:8). Upon the child —let none be spared for his age.
Third, he speaks of the fulfillment of the command, both with regard to persons, and with regard to possessions. The man with the woman , his wife. Our inheritance has been turned over to strangers, our houses to foreigners (Lam 5:2).
Lecture 7
Universal abomination
6:13 For from the least to the greatest they are all given over to greed, and from the prophet to the priest, they all deal fraudulently.
6:14 And they would heal the bruise of the daughter of my people with shame, saying, ‘Peace, peace!’ And there was no peace.
6:15 Were they ashamed because they committed abomination? Nay; rather, they were not ashamed of shame, and to blush they knew not how. For this reason, they will fall among them that fall, and in the time of their visitation they shall be cast down, says the Lord .
46 . Here, he discusses the cause of the destruction:
first, greed;
second, disobedience, at thus says the Lord : stand upon the roads, and see (Jer 6:16);
third, the abuse of sacred things, at why do you bring me the frankincense of Sheba? (Jer 6:20).
Concerning the first, there are three things.
First, he speaks of their guilt, and mentions their zeal for greed in their desires: they are all given over to greed . All have gone aside in their own way, each one to his greed from the greatest to the least (Isa 56:11). Treachery in acquisition: and from the prophet to the priest, they all deal fraudulently . They think on fraud all the day long (Ps 37:13).
And the manner of their treachery, that it consisted in adulation: and they would heal , that is, with words excusing sins, and excluding punishments. Prophets of Israel who prophecy to Jerusalem, and see a vision of peace; and there is no peace, says the Lord God (Ezek 13:16).
Second, he speaks of their shamelessness even in the midst of punishment: they were not ashamed , by punishment, of shame , of a healthy sort, which calls forth repentance. There is a shame which brings sin, and a shame which brings glory and favor (Sir 4:21).
Third, he threatens punishment: for this reason, they —the prophets themselves— will fall among them that fall —the common people; they shall be cast down , by death, or captivity, to be associated with them in punishment, from whom they were not separated in sin.
Lecture 8
Refusal of the right paths
6:16 Thus says the Lord : stand upon the roads, and see, and ask of the ancient paths, ‘Which is the good way?’ and walk thereon; and you shall find rest for your souls. But they said, ‘We shall not walk therein.’
6:17 And I will set watchmen over you; attend to the voice of the trumpet. But they said, ‘We shall not attend.’
6:18 Therefore, hear, O nations, and know, O congregation, what great things I will do to them.
6:19 Hear, O earth: behold, I will bring evils upon this people, the fruit of their thoughts; because they have not heard my words, but have cast off my law.
47 . Here, he treats of their disobedience.
First, he sets down their guilt—namely, their disobedience to the commandment concerning the imitation of the holy—when he gives the command: stand upon the roads —consider the various works of the good, and of the bad, that you may see the progress, and final state of both. The ancient paths , which were trod by the steps of the holy. Let us examine our ways, and let us inquire, and return to the Lord (Lam 3:40). Alternatively, upon the roads , meaning the prophets. The fruit of the commandment: and you shall find rest . We have passed through fire and water, and you have brought us to rest (Ps 65:12). Learn from me for I am meek, and humble of heart, and you will find rest for your souls (Matt 11:29). And contempt for the commandment: but they said, ‘We shall not attend .’
And even with regard to the disobedience of the commandment concerning the obedience of their rulers: and I will set watchmen —prophets and princes; the voice of the trumpet —their preaching. Son of man, I have set you as a watchman over the house of Israel, and you shall hear a word from my mouth and tell it to them from me (Ezek 3:17).
Second, he threatens punishment:
first, by stirring up the listener: therefore hear, O nations, and know, O congregation , of all the peoples. Hear, O heavens, and perceive, O earth (Isa 1:2).
Second, he threatens the punishment: behold, I . They shall eat the fruit of their own inventions (Isa 3:10).
Lecture 9
Unacceptable holocausts
6:20 Why do you bring me the frankincense of Sheba, and sweet-smelling calamus from a distant land? Your holocausts are not accepted, and your sacrifices have not pleased me.
6:21 Therefore, thus says the Lord : behold, I shall set stumbling blocks before this people; and the fathers and the sons shall fall on them together; a man and his neighbor shall perish.
48 . Here he discusses the abuse of sacred things; insofar as they are polluted with sins, they presumed to offer sacrifices to God, which, because of this, had not been accepted; concerning this, he makes two points.
First, he proves their guilt from the fact that their sacrifices were not accepted. And with regard to those things which were offered on the altar of incense: why do you bring me the frankincense of Sheba , the region from which frankincense comes; calamus , cinnamon, which was put in the incense whose composition is given in Exodus 30:34: from a distant land , that is, from India. He who is mindful of frankincense is as one who blesses an idol (Isa 66:3). And with regard to the altar of burnt offerings: your holocausts . I have refused your holocausts of rams, and the fat of your fattened beasts, and the blood of your calves, lambs and goats (Isa 1:11).
Second, he speaks of their punishment. Therefore, thus says the Lord . The people will oppress each other, man against man and each one against his neighbor (Isa 3:5).
Lecture 10
Cruelty from the north
6:22 Thus says the Lord : behold, a people are coming from the land of the north, and a great nation shall arise from the ends of the earth.
6:23 Arrow and shield they shall take up; they are cruel, and will not show mercy. Their voice shall resound like the sea; and they shall go upon horses, prepared as a man for battle against you, O daughter of Zion.
6:24 We have heard the fame thereof; our hands have become weak, anguish has taken hold of us, pain as of one giving birth.
6:25 Go not out to the fields, nor walk in the way, for the sword of the enemy and fear is round about.
6:26 O daughter of my people, gird on sackcloth, and sprinkle yourself with ashes; make a mourning for yourself as for an only son, a bitter wailing, because your ravager shall come upon us suddenly.
49 . Here, he describes the coming of the enemy explicitly.
First, he describes the nature of the enemy;
second, the incorrigibility of the people, at I have set you as an assayer over my people, a stronghold (Jer 6:27).
Concerning the first, there are three things.
First, he describes the enemies as strong, because of their number: a great nation ;
and because of their weapons: arrow , cruel— cruel like the sea —so that they should terrify by their sound and their purpose: and they shall go upon horses, prepared as a man for battle . As it says below: behold, a people shall come from the north, and a great nation, and many kings shall arise from the ends of the earth . They shall take up bow and shield; they are cruel and merciless (Jer 50:41–42).
Second, he speaks of the Jews’ fear of their reputation: we have heard the fame thereof; our hands have become weak —we are able to do nothing because of fear. Fear seized them there; pains as a woman in labor (Ps 47:7).
And the effect of fear: go not out . Without, the sword shall lay them waste, and within, fear (Deut 32:25).
Third, he urges them to accept the pain of repentance: O daughter of my people, gird on sackcloth . As it says above: for this gird yourselves with sackcloth . . . and wail: because the wrath of the Lord ’s fury has not turned back from us (Jer 4:8).
Lecture 11
Incorrigibility of the people
6:27 I have set you as an assayer over my people, a stronghold; and you shall know, and prove their way.
6:28 All these princes turn aside, walking fraudulently. Bronze and iron, all have been corrupted.
6:29 The bellows have failed; the lead is consumed in fire; in vain has the founder melted, for their wickedness is not consumed.
6:30 Reprobate silver you shall call them, because the Lord has cast them off.
50 . Here, he shows the incorrigibility of the people.
First, he brings up the testimony of the prophet: as an assayer , so that you may learn of their stubbornness as though by experience, while not being able to turn them to the good. Know well the state of your cattle, and consider your herds (Prov 27:23).
Second, he discusses their universal sin: all these princes turn aside. Bronze and iron —it is as though he were saying, “Not only are they unclean, but they are covered in uncleanness,” as iron and bronze are impurities in silver. Alternatively, iron for its hardness, and bronze for its inability to bear anything, because it is brittle. His bones are like reeds of bronze (Job 40:18). They are corrupt and have become abominable in their desires (Ps 13:1).
Third, he gives an example of their incorrigibility: the bellows have failed , for silver mixed with lead is first placed in the furnace, then while the silversmith works the bellows, the dross is consumed and the silver is improved, but the lead is diminished. Now, these people were put in the furnace of tribulation, consumed with evil as with lead, but they were not corrected. In vain , the word of God, has the founder , God, or the preacher, melted . In fire are gold and silver tried, but acceptable men in the furnace of humiliation (Sir 2:5).
Fourth, he concludes the argument for rejection: reprobate silver you shall call them . You have utterly rejected us, you are exceedingly angry with us (Lam 5:22).
Collations
It is to be noted that sin is called cold (Jer 6:7), because it extinguishes the heat of love. Inasmuch as wickedness abounded, the love of many will grow cold (Matt 24:12). Because it freezes the moisture of love: the north wind has blown cold, and frozen the water to crystal (Sir 43:22). Because it slows the activity of good works: the lazy man refuses to plow because of the cold, therefore in the summer will he beg, but it shall not be given him (Prov 20:4).
Also, note that certain things are ways (Jer 6:16) of the commandments: I have run the way of your commandments, for you have broadened my heart (Ps 118:32); of actions: let us examine our ways, and inquire, let us return to the Lord (Lam 3:40); of virtues: I will show you the way of wisdom, and will lead you along the paths of equity (Prov 4:11); of teachers: her ways are lovely, and all her paths peace (Prov 3:17); Christ himself: I am the way, the truth and the life (John 14:6).