Chapter 9
Enumeration of punishments
Lecture 1
Sins against neighbors
9:1 Who shall give water to my head and a wellspring of tears to my eyes? And I will cry day and night for the slain of the daughter of my people.
9:2 Who will give me in the wilderness a lodging place for wayfarers? And I will leave my people and depart from them. For they are all adulterers, an assembly of transgressors.
9:3 And they bent their tongues, like a bow, to tell lies and not the truth; they have strengthened themselves in the land, because they have gone forth from evil to evil, and they have not known me, says the Lord .
9:4 Each one guards himself from his neighbor, and has no confidence in any brother; because every brother shall surely supplant, and every friend shall walk deceitfully.
9:5 And a man shall deride his brother, and they will not speak the truth; they have taught their tongue to speak lies; they have labored to do iniquity.
9:6 Your habitation is in the midst of deceit; in deceit they have refused to know me, says the Lord .
62 . Here, he shows their obstinacy in sins which are directly against their neighbor.
First, he speaks of his own compassion with regard to the punishment: who shall give? It is as though he were saying, “There is not enough moisture”—which is the material for tears—“for sadness, and compassion”; water , with regard to its abundance, a wellspring , with regard to its unfailing supply. My eye has run down with streams of water over the destruction of the daughter of my people (Lam 3:48).
And with regard to their guilt: who will give me in the wilderness? It is as though he were saying, “I would rather dwell in the wilderness than see their sins”; a lodging place for wayfarers , a place where, although none may live, many pass through. Alternatively, in the wilderness through which various travelers never or rarely pass: I have left my house, I have forsaken my inheritance (Jer 12:7).
Second, the condition of the people is described: for they are all adulterers .
First, with regard to their guilt;
and second, with regard to their punishment, at therefore, thus says the Lord of hosts (Jer 9:7).
Concerning the first, there are two points.
First, he speaks of the sin of violating another’s wedding bed. They are adulterers . Above: each one neighing at the wife of his neighbor (Jer 5:8). From the transgression of a human or divine covenant: an assembly of transgressors ; it is as though he were saying, “They have conspired at this.” The prevaricators have prevaricated, and with the prevarication of transgressors they have prevaricated (Isa 24:16).
From their speaking lies: they bent their tongues, like a bow , from which is shot the arrow of deceitful speech. They have turned back, that they might be without yoke, they have become like a treacherous bow (Hos 7:16).
Second, he magnifies the sin.
First, from the augmentation of their faults: they have strengthened themselves in the land , that is, in worldly sins or in earthly goods devoid of the heavenly. I have grown jealous of the wicked, when I saw the peace of sinners, for they go out from evil to evil (Ps 72:3), adding sin to sin. By swearing and lying, killing and thieving, and committing adultery they have become prosperous, and blood has touched blood (Hos 4:2).
Second, from the condition of the sinners, because they have behaved thus even among those with whom they have a relationship, and to whom they are all the more obliged to extend the works of charity.
And first, he considers their caution: each one guards himself from his neighbor , to whom he is joined by some civil or spiritual commonality; his brother , to whom he is joined by a natural alliance. Do not believe your friend, nor trust in a guide (Mic 7:5). Concerning the latter, he gives the cause as stemming from their deceitfulness. First, he speaks of the sin of fraud: because every brother shall surely supplant , taking another’s property unjustly. Behold, you have supplanted me a second time; before, you took my birthright, and now you have taken my blessing (Gen 27:36). In their way of acting, because every friend shall walk deceitfully . The vessels of the deceitful are most wicked (Isa 32:7).
And in their speech: and a man shall deride his brother . Who is mocked by his friend as I am; I will call upon God, and he will hear him (Job 12:4). The future tense indicates perseverance.
Second, he gives the reason, because they are accustomed to lies: they have taught , by custom, and zealous for evil deeds, they have labored . For they do not sleep except that they have done wickedly, nor do they slumber except they have made someone to fall (Prov 4:16). We have grown weary on the way of iniquity and perdition, we have tread difficult paths, but the way of the Lord we have not known (Wis 5:7).
Third, he draws a conclusion: your habitation , O Jeremiah, or O Jerusalem, is in the midst of deceit , that is, in the midst of a deceitful people. The unbelieving and rebellious are with you, and you dwell with scorpions (Ezek 2:6).
Lecture 2
Vengeance on the deceitful
9:7 Therefore, thus says the Lord of hosts: I shall melt them and test them, for what else should I do for the daughter of my people?
9:8 Their tongue is a wounding arrow; it has spoken fraudulently. With their mouths they speak peaceably to their neighbors, but secretly they lie in wait for him.
9:9 Shall I not visit them for these things, says the Lord , or shall my soul not be avenged on such a people as this?
63 . Here, he speaks of the wretched condition of the people with regard to their punishment.
First, he speaks about the sentence.
Second, he determines the punishment, at I will take up a lament for the mountains (Jer 9:10).
Concerning the first, there are two points.
First, he speaks of the sentence: I shall melt , as gold in the fire, so that even in this way they may at least be purified. The kiln proves the potter’s vessel, and the temptation of trouble the just man (Sir 27:6).
Second, he shows the justice of the sentence:
first, excluding the way of mercy: for what else should I do for the daughter of my people? It is as though he were saying, “Nothing remains but for me to punish them, as all other methods have been tried.” What is it that I should yet do for my vineyard, that I have not done for it (Isa 5:4).
Second, he sets forth their guilt: a wounding arrow , which strikes from afar and penetrates to the inmost part. The words of the backbiter seem simple, yet they sink to the depths of the heart (Prov 26:22). As a dart, or a sword, or a sharp arrow is the man who bears false witness against his neighbor (Prov 25:18). The arrows of children are their wounds, and their tongues are weakened against them (Ps 63:8–9). Who speak peace to their neighbor, but evil is in their hearts (Ps 27:3).
Third, he infers the punishment: shall I not visit them for these things ? As is said above (Jer 5:9, 29).
Lecture 3
Israel as a wasteland
9:10 I will take up a lament for the mountains, and a wailing, and for the beautiful places of the wilderness a lament, for they are burned so that no man may pass through them, and they heard not the voice of their owner; from the bird of the heaven to the cattle, they have gone away and departed.
9:11 And I will make Jerusalem to be heaps of sand and the lair of dragons; and the cities of Judah I will make desolate, so that there be no inhabitant.
9:12 Who is a wise man that he may understand this, and to whom has the word of the Lord ’s mouth come, that he may tell it? Why has the land perished and been burned up like the wilderness, so that none may pass through?
9:13 And the Lord said: because they have abandoned my law which I gave them, and did not hear my voice, and did not walk in it.
9:14 And they went after the depravity of their heart, and after the Baalim, which they learned from their fathers.
64 . Here, he specifies their punishment in detail.
First, he determines the punishment.
Second, he excludes false confidence in escape, at thus says the Lord : let not the wise glory in his wisdom (Jer 9:23).
Concerning the first point, there are three things.
First, he speaks of the devastation of the land;
second, of the affliction of men, at therefore, thus says the Lord (Jer 9:15);
third, of the throwing away of their bodies, at speak, thus says the Lord (Jer 9:22).
Concerning the first, there are two points.
First, he determines the destruction of the land with regard to possessions, indicating that it will be by fire: for they are burned . I will cry to you, O Lord, for fire has consumed the lovely places of the wilderness, and flame has burned every tree of the field (Joel 1:19). So that no man may pass through . Above: I looked, and behold there was no man, and every bird of heaven had fled away (Jer 4:25). And they heard not the voice of their owner , because he would no longer go there.
And with regard to the cities: I will make Jerusalem to be heaps of sand . Behold, Damascus shall cease to be a city, and will be as a heap of stones, a ruin (Isa 17:1).
Second, he gives the reason.
First, he poses a question: who is a wise man that he may understand , through itself; to whom has the word of the Lord ’s mouth come , that he may know through revelation. Who is there among you, who may hear this, attend, and hear of future things? (Isa 42:23).
Second, he gives the response: and the Lord said , with regard to their turning away, because they have abandoned , as though they were not careful to meditate, and did not hear , so as to obey it promptly, they did not walk , so as to fulfill it. Many from the people of Israel resolved amongst themselves that they would not eat any unclean thing, and they chose to die rather than to defile themselves with unclean foods, and they refused to violate the holy law of God, and they were slain (1 Macc 1:62–63).
And with regard to conversion: they went after , that is, they followed their own perverse desires, the Baalim , plural in number and masculine in gender. Go not after your own lusts, and turn from your own will (Sir 18:30).
Lecture 4
Lament over desolation
9:15 Therefore, thus says the Lord of Hosts, the God of Israel, behold, I will feed them with wormwood and give them water of gall to drink.
9:16 And I will scatter them among the nations, which they have not known, neither they nor their fathers, and I shall send a sword after them until they are consumed.
9:17 Thus says the Lord of hosts, the God of Israel: consider and call the mourning women, and let them come; and send to the wise women, and let them come quickly.
9:18 Let them make haste, and take up a lament for us. Let our eyes stream tears, and our eyelids run with water.
9:19 Because a voice of wailing was heard in Zion: ‘How we are laid waste, and exceedingly put to shame? For we have left the land, because our tents are cast down.’
9:20 Hear, therefore, O women, the word of the Lord , and let your ears receive the word of his mouth, and teach your daughters lamentation, and each one her neighbor to wail.
9:21 For death has come up through our windows, and entered our houses, to destroy our little ones from without, and our young men from the streets.
65 . Here, he threatens punishment with regard to the people themselves.
First, he determines the punishment with regard to affliction: I will feed them with wormwood , the scarcity which they have endured because of the Chaldeans; to drink , because the help of the Egyptians will turn bitter for them, for by their help they believed they would avoid trouble, as food is easily swallowed with drink. He has filled me with bitterness, made me drunk with wormwood (Lam 3:15).
And with regard to the captivity: I will scatter ; and as for the slaughter: and I shall send , before. You shall scatter a third part to the wind, and draw the sword after them (Ezek 5:2).
Second, he invites them to make a sorrowful lament: thus says the Lord .
First, he invites the mourning women according to the custom of the Jews, that they may incite weeping: call the mourning women ; this custom is touched upon below: they shall not lament for him, ‘Alas, lord,’ and, ‘Alas, glorious one’ (Jer 22:18). Daughters of Jerusalem, do not weep for me, but for yourselves, and for your children (Luke 23:28).
Second, he gives the command to weep:
first, indicating to the people their present distress: let our eyes stream tears . Let our eyes stream as a torrent day and night, and give no rest to yourself, nor let the pupil of your eye be still (Lam 2:18).
And predicting the future, which is something like the material of the present: because a voice . . . was heard , by the spirit of prophecy; alternatively, he sets down the past for the future. A voice was heard on high (Jer 31:15). And he gives the cause: how we , the voice of those weeping in Zion, are laid waste , with regard to the devastation of the region; put to shame , with regard to servitude. We have left , with regard to the captivity. Woe to us, for we are laid waste (Jer 4:13).
Second, he speaks to the mourning women themselves alluding to their distress: hear, therefore, O women, the word of the Lord . O fine women arise, and hear my voice (Isa 32:9).
And he gives the reason: for death has come up , that is, the Chaldean who brings death—by which their speed and strength is signified—who is not content to enter through the door, but climbs in through the roof and the windows. They will scale the houses, and enter through the windows as a thief (Joel 2:9).
Lecture 5
The unburied dead
9:22 Speak, thus says the Lord : the carcasses of men shall fall as dung upon the face of the field, and as grass behind the back of the reaper, and there is none who may gather them.
66 . Here, he speaks of their punishment with regard to the bodies themselves which remained unburied: as grass , which is neglected by the reaper as something of little value. Their dead bodies have become like dung in the midst of the streets (Isa 5:25).
Lecture 6
Glory in the Lord
9:23 Thus says the Lord : let not the wise glory in his wisdom, nor the strongman in his strength, nor the rich man in his riches.
9:24 But let him who glories glory in this, that he understands, and knows me, because I am the Lord who does mercy, and judgment, and justice in the land; for these things please me, says the Lord .
9:25 Behold, the days are coming, says the Lord , when I will punish those who have a circumcised foreskin.
9:26 Upon Egypt, and upon Judah, and upon Edom, and upon the sons of Ammon, and upon Moab, and upon all those who have shorn their hair and dwell in the wilderness; for all the nations have a foreskin, but the whole house of Israel is uncircumcised in heart.
67 . Here, he excludes false confidence in escape: let not the wise glory , as though hoping by this to free himself, in his wisdom , which is chief among the human goods of the soul; in his strength , which is chief among the human goods of the body; in his riches , which are chief among the external goods. Do not multiply to speak lofty things, vaingloriously (1 Sam 2:3).
And he shows true confidence: but let him who glories glory in this, that he understands , through knowledge and understanding, and knows , through the experience of the feeling of sweetness. In God is my salvation, my glory, and my hope is in God (Ps 61:7). Let him who glories glory in the Lord (1 Cor 1:31). And he gives the reason: because I am the Lord who does mercy , that I may free you, and judgment , that I may subdue the foe; justice , that there may be equity; these things please me , in you. I will tell you, O man, what is good, and what does the Lord require of you. But to execute judgment and to love mercy, and to walk steadfastly with your God (Mic 6:8).
Second, he excludes confidence in the ceremonies of the Law, and particularly in circumcision, which is the chiefest and even comes from the patriarchs, because it is imperfect, being only of the flesh and not of the heart. For this reason, they will be punished together with the uncircumcised. Behold, the days are coming . With a stiff neck, and uncircumcised ears and hearts you have always resisted the Holy Spirit (Acts 7:51).
Collations
Note that a man ought not to glory in wisdom (Jer 9:23), because it is transitory. The wisdom of his wise men shall perish, and the understanding of his prudent men shall be hidden (Isa 29:14). Because it is imperfect: I understood that man can find no reason for all the works of God that are done under the sun (Eccl 8:17). Because it is harmful: knowledge puffs up, but charity edifies (1 Cor 8:1). Because it is attended with much labor: in much wisdom is much indignation; and he who adds learning adds labor also (Eccl 1:18).
Also, one ought not to glory in strength (Jer 9:23), because it is fragile. Neither is my strength the strength of stones, nor is my flesh bronze (Job 6:12). Because it is frequently useless: I saw that under the sun the race is not to the swift, nor war to the strong, nor bread to the wise, nor riches to the teacher, nor favor to the craftsman; but time and chance happen to them all (Eccl 9:11). Because it is not pleasing to God: his desire will not be in the strength of the horse, nor his good pleasure in the legs of men (Ps 146:10). Because it is an occasion of sin: but let our strength be the law of justice; for what is weak is found useless (Wis 2:11).
Also, one ought not to glory in riches (Jer 9:23), because they are transitory: your riches are corrupted, and moths have eaten your clothing (Jas 5:2). Because they are insufficient: what does it profit a fool to have riches, when he cannot buy wisdom (Prov 17:16). Because they impede the word of God: the falseness of riches strangles the word, and he becomes fruitless (Matt 13:22). Because they are harmful: riches gathered are an evil to their owner (Eccl 5:12).