Jeremiah 4:27

4:19-31 The prophet had no pleasure in delivering messages of wrath. He is shown in a vision the whole land in confusion. Compared with what it was, every thing is out of order; but the ruin of the Jewish nation would not be final. Every end of our comforts is not a full end. Though the Lord may correct his people very severely, yet he will not cast them off. Ornaments and false colouring would be of no avail. No outward privileges or profession, no contrivances would prevent destruction. How wretched the state of those who are like foolish children in the concerns of their souls! Whatever we are ignorant of, may the Lord make of good understanding in the ways of godliness. As sin will find out the sinner, so sorrow will, sooner or later, find out the secure.

For thus hath the Lord said,.... What follows is an explanation and confirmation of the above vision the prophet had: the whole land shall be desolate; as he had seen; it should not be manured, ploughed, and sown, or bring forth fruit; and should be without inhabitants, at least have very few: yet I will not make a full end; there should be some inhabitants, who, with those that should hereafter return from captivity, would repeople it, rebuild the temple, and restore it to its pristine form and order, both as to things natural, civil, and ecclesiastical; but though a full end of them, as a church and people, was not to be made now by the Chaldeans, yet it would be; as it has been done by the Romans, in the times of Vespasian and Hadrian.

Jeremiah 4:27 . Yet will I not make a full end — That is, say some commentators, neither shall the punishment suffice, nor my anger stop here: but it rather seems to be a word of comfort, signifying that they should not be utterly destroyed, but that, in the midst of judgment, God would remember mercy, and preserve a remnant; accordingly, in fact, after seventy years’ captivity, he brought a remnant back again into their own land.

Verse 27. - The vision breaks off, and the prophet emphasizes its truthfulness by the announcement of the Divine decree. "Desolation, and yet not a full end," is its burden. This is the same doctrine of the" remnant" which formed so important a part of the prophetic message of Isaiah and his contemporaries. However severe the punishment of Judah may be, there will be a "remnant" which shall escape, and become the seed of a holier nation ( Amos 9:8 ; Isaiah 4:2 ; Isaiah 6:13 ; Isaiah 10:20 ; Isaiah 11:11 ; Hosea 6:1, 2 ). Jeremiah 4:27

(27) Yet will I not make a full end. —The thought is echoed from Amos 9:8 ; Isaiah 6:13 ; Isaiah 10:21 , and repeated in Jeremiah 5:18 . There was then hope in the distance. The destruction, terrible as it seemed, was not final. The penalty was a discipline. (Comp. Leviticus 26:44 .)

Some expound it, Neither shall this punishment suffice, nor my fury stop here; I will not thus have done with them; and so look to what they were further to endure in their long captivity. See Leviticus 26:36,39 . But it seems rather to be a word of comfort, that they shall not be utterly extinct, he will preserve a remnant, Jeremiah 5:10 Isaiah 1:9 24:13 : q.d. Though I am greatly moved with anger, yet I will not be inexorable, I will remember my covenant, Jeremiah 30:11 : in the midst of judgment he will remember mercy; after seventy years’ captivity he brought them back again.

The devastation of Judah, though not its utter annihilation, is irrevocably decreed, and cannot be turned away by any meretricious expedients. - Jeremiah 4:27 . "For thus saith Jahveh, A waste shall the whole land be, yet will I not make an utter end. Jeremiah 4:28 . For this shall the earth mourn, and the heaven above darken, because I have said it, purposed it, and repent it not, neither will I turn back from it. Jeremiah 4:29 . For the noise of the horseman and bowman every city flees; they come into thickets, and into clefts of the rock they go up; every city is forsaken, and no man dwells therein. Jeremiah 4:30 . And thou, spoiled one, what wilt thou do? Though thou clothest thyself in purple, though thou deckest thee with ornaments of gold, though thou tearest open thine eyes with paint, in vain thou makest thyself fair; the lovers despise thee, they seek thy life. Jeremiah 4:31 . For I hear a voice as of a woman in travail, anguish as of one who bringeth forth her first-born, the voice of the daughter of Zion; she sigheth, she spreadeth out her hands: Woe is me! for my soul sinketh powerless beneath murderers." Jeremiah 4:27-29 Jeremiah 4:27 and Jeremiah 4:28 confirm and explain what the prophet has seen in spirit in Jeremiah 4:23-26. A waste shall the land become; but the wasting shall not be a thorough annihilation, not such a destruction as befell Sodom and Gomorrah. עשׂה , as in Nahum 1:8., Isaiah 10:23, and freq. This limitation is yet again in v.

Jeremiah 5:10, Jeremiah 5:18 made to apply to Jerusalem, as it has done already to the people at large. It is founded on the promise in Leviticus 26:44, that the Lord will punish Israel with the greatest severity for its stubborn apostasy from Him, but will not utterly destroy it, so as to break His covenant with it. Accordingly, all prophets declare that after the judgments of punishment, a remnant shall be left, from which a new holy race shall spring; cf. Amos 9:8; Isaiah 6:13; Isaiah 11:11, Isaiah 11:16; Isaiah 10:20., Micah 2:12; Micah 5:6; Zephaniah 3:13, etc. "For this" refers to the first half of Jeremiah 4:27, and is again resumed in the על כּי following: for this, because Jahveh hath purposed the desolation of the whole land. The earth mourns, as in Hosea 4:3, because her productive power is impaired by the ravaging of the land. The heaven blackens itself, i.e., shrouds itself in dark clouds (1 Kings 18:45), so as to mourn over the desolated earth. The vividness of the style permits "have decreed it" to be appended as asyndeton to "I have said it," for the sake of greater emphasis. God has not only pronounced the desolation of the land, but God's utterance in this is based upon a decree which God does not repent, and from which He will not turn back. The lxx have placed the זמּתי after נחמתּי, and have thus obtained a neater arrangement of the clauses; but by this the force of expression in "I have said it, decreed it," is weakened.