Jeremiah 47:22

So also in this place the Prophet, by way of concession, says that his own nation were soft and tender, because they had been borne with through the indulgence of God. But as in war virgins are exposed to violations, and the lust of men rages without shame and beyond all limits, so God intended here to set forth the fierceness of his vengeance; as though he had said, "Now indeed ye are tender and delicate young women, but in a short time your condition will be changed; nor is there any reason why the constant happiness which ye have hitherto enjoyed should deceive you." And for the same purpose he adds, that the smiting would be very bitter It was indeed necessary by many words to exaggerate that vengeance, of which the people made no account. It now follows -- More consistent with the character of the Hebrew is to render the verse thus, — 17. And thou shalt say to them this word, — Pour down shall my eyes the tear Night and day, and shall not cease; For great has been the breach, Broken has been the virgin of the daughter of my people; The smiting has been very grievous. The event, though future, is represented as having past; for he relates a vision. The "daughter" is not in apposition but in construction with "virgin." Vitringa says, that a state, or a kingdom, is often called a virgin in the prophets. It is rendered here "kingdom" by the Targum. See Isaiah 37:22; 47:1; Jeremiah 31:21; 46:11.

SECTION: VII. Neither are the forementioned uses of the law contrary to the grace of the gospel, but do sweetly comply with it; the Spirit of Christ subduing and enabling the will of man to do that freely, and cheerfully, which the will of God, revealed in the law, requireth to be done. 21. Romans 3:31; Galatians 3:21; Titus 2:11-14 22. Ezekiel 36:27; Hebrews 8:10 with Jeremiah 31:33; Psalms 119:35, 47; Romans 7:22 In these sections it is affirmed: — 1. That since the fall no man is able to attain to righteousness and eternal life through obedience to the law. This is beyond question, because all men have sinned; because men's natures are depraved; because the law demands perfect and perpetual obedience; and because." if righteousness come by the law, then Christ is dead in vain." Gal. ii. 21. 2. That those who have embraced the gospel of Christ are no longer under the law as a covenant of life, but under grace. 3. That nevertheless, under the gospel dispensation, and in perfect harmony with its principles, the law is of manifold uses for all classes of men, and especially in the following respects: -- (1.) To all men generally the law is a revelation of the character and will of God, a standard of moral excellence, and a rule for the regulation of action.

See, for example, with virgin , Jeremiah 18:13 ; Jeremiah 31:4 ; Jeremiah 31:21 ; with virgin daughter , Isaiah 37:22 (“the virgin daughter of Zion hath despised thee, and laughed thee to scorn; the daughter of Jerusalem hath shaken her head after thee”), Isaiah 47:1 , Jeremiah 14:17 ; Jeremiah 46:11 ; with daughter (alone) Isaiah 1:8 ; Isaiah 10:30 ; Isaiah 10:32 ; Isaiah 22:4 ; Isaiah 47:5 , Jeremiah 6:26 ; Jeremiah 9:1 , Micah 4:10 ; Micah 4:13 , Zephaniah 3:14 , Zechariah 9:9 (“Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem”); and with the feminine indicated (in the Hebrew) by the termination, Isaiah 12:6 (see R.V. marg .), Isaiah 49:17 f., Isaiah 51:17-20 , Jeremiah 10:17 (see R.V. marg .), Jeremiah 22:23 (see ib. ). is fallen ] The tense is the prophetic past, describing the future as the prophet in imagination sees it, already accomplished. Cf. Amos 8:14 . is forsaken ] Rather, is cast down (R.V.), or lieth forsaken (R.V. marg. ), i.e. is abandoned , left to die where she had fallen: cf. Ezekiel 29:5 (R.V. “leave thee (thrown) into the wilderness”), Ezekiel 32:4 (“And I will leave thee forsaken upon the land, I will throw thee forth upon the face of the field”). Such an announcement as this, made in the height of the prosperity secured by Jeroboam II, would naturally be a startling one to those who heard it.

So in Jeremiah 7 the men of Judah point to the material Temple in their midst as the palladium of their security; but the prophet retorts in a similar strain, that, if they desire to merit Jehovah’s protection, and wish Jerusalem to escape the fate of Shiloh, they must ‘amend their ways,’ and practise more consistently than they have done hitherto the ordinances of civil righteousness ( Jeremiah 7:3-15 ). punish you for ] R.V. more lit., visit upon you , as the same phrase is often rendered, Amos 3:14 ; Exodus 20:5 ; Jeremiah 5:9 ; Jeremiah 5:29 ; Jeremiah 23:2 (but punish , Jeremiah 11:22 , Jeremiah 25:12 , Jeremiah 29:32 , &c.). The expression is particularly frequent in Jeremiah. iniquities ] the conventional, and sufficient rendering of ‘âwôn . Etymologically, however, as Arabic shews (where the corresponding verb ghawâ means to err , or go astray ), the idea expressed by it is that of deviation from the right track, error: so the corresponding verb, 2 Samuel 7:14 ; 2 Samuel 24:17 ; 1 Kings 8:47 al. Comp. the writer’s Notes on the Hebrew Text of Samuel , on 1 Samuel 20:30 .

Baldness … cut thyself —Palestine is represented as a female who has torn off her hair and cut her flesh, the heathenish (Leviticus 19:28) token of mourning (Jeremiah 48:37). their valley —the long strip of low plain occupied by the Philistines along the Mediterranean, west of the mountains of Judea. The Septuagint reads Anakim, the remains of whom were settled in those regions (Numbers 13:28). Joshua dislodged them so that none were left but in Gaza, Gath, and Ashdod (Joshua 11:21, 22). But the parallel (Jeremiah 47:7), "Ashkelon … the sea-shore, " established English Version here, "Ashkelon … their valley. " 6. Jeremiah, in the person of the Philistines afflicting themselves (Jeremiah 47:5), apostrophizes the "sword of the Lord," entreating mercy (compare Deuteronomy 32:41; Ezekiel 21:3-5, 9, 10). up thyself — Hebrew, "Gather thyself," that is, retire or return. 7. Jeremiah, from addressing the sword in the second person, turns to his hearers and speaks of it in the third person. Lord … given it a charge —(Ezekiel 14:17). the sea-shore —the strip of land between the mountains and Mediterranean, held by the Philistines: "their valley" (see on Jeremiah 47:5). ## there hath he appointed it —(Micah 6:9). There hath He ordered it to rage. ## CHAPTER 48 Jeremiah 48:1-47. P ROPHECY AGAINST M OAB. It had taken part with the Chaldeans against Judea (2 Kings 24:2).

## CHAPTER 16 Jeremiah 16:1-21. C ONTINUATION OF THE P REVIOUS P ROPHECY. 2. in this place —in Judea. The direction to remain single was (whether literally obeyed, or only in prophetic vision) to symbolize the coming calamities of the Jews (Ezekiel 24:15-27) as so severe that the single state would be then (contrary to the ordinary course of things) preferable to the married (compare 1 Corinthians 7:8, 26, 29; Matthew 24:19; Luke 23:29). 4. grievous deaths —rather, "deadly diseases" (Jeremiah 15:2). not … lamented —so many shall be the slain (Jeremiah 22:18). dung —(Psalms 83:10). 5. (Ezekiel 24:17, 22, 23). ## house of mourning —(Mr 5:38). Margin, "mourning-feast"; such feasts were usual at funerals. The Hebrew means, in Amos 6:7, the cry of joy at a banquet; here, and Lamentations 2:19, the cry of sorrow. 6. cut themselves —indicating extravagant grief (Jeremiah 41:5; 47:5), prohibited by the law (Leviticus 19:28). bald —(Jeremiah 7:29; Isaiah 22:12). 7. tear themselves —rather, "break bread," namely, that eaten at the funeral-feast (Deuteronomy 26:14; Job 42:11; Ezekiel 24:17; Hosea 9:4). "Bread" is to be supplied, as in Lamentations 4:4; compare "take" (food) (Genesis 42:33). give … cup of consolation … for … father —It was the Oriental custom for friends to send viands and wine (the "cup of consolation") to console relatives in mourning-feasts, for example, to children upon the death of a "father" or "mother." 8. house of feasting —joyous: as distinguished from mourning-feasts.

## (4.) The name of mother is attributed to a city, 2 Samuel 20:19 , by which the chief, or metropolitan city, is understood, from whence the rest derive their original, and owe subjection to, Joshua 17:16; Numbers 21:25; Judges 11:26; 2 Samuel 8:1 . The Whole people of God are called mother, Isaiah 50:1; Hosea 2:2 , because it begets, or ought to beget spiritual sons to God. Hence it is translated to the heavenly "Jerusalem," the New Testament church, Galatians 4:26 . (5.) The name of daughter and virgin, is often attributed to a people or city, either distinctly or conjunctly, Psalms 45:12; 137:8 , "Daughter of Babylon," is put for the kingdom of Babylon; so Lamentations 1:6; 2:1, (&c.,) "Daughter of Sion," for the people of the Jews, and hence, Lamentations 2:2 , she is called the "Daughter of Juda," so Ecclesiastes 9:9; Isaiah 1:8; 10:32; 16:1; 37:22; Jeremiah 4:31; 6:2; Micah 4:10,13; Zephaniah 3:10,14 , (&c.) So the virgin of Israel, Jeremiah 31:4,21; Amos 5:2 ,; sometimes virgin and daughter are joined, as Isaiah 23:12; 37:22; 47:1; Jeremiah 46:11 . 1