Jeremiah 6:26

6:18-30 God rejects their outward services, as worthless to atone for their sins. Sacrifice and incense were to direct them to a Mediator; but when offered to purchase a license to go on in sin, they provoke God. The sins of God's professing people make them an easy prey to their enemies. They dare not show themselves. Saints may rejoice in hope of God's mercies, though they see them only in the promise: sinners must mourn for fear of God's judgments, though they see them only in the threatenings. They are the worst of revolters, and are all corrupters. Sinners soon become tempters. They are compared to ore supposed to have good metal in it, but which proves all dross. Nothing will prevail to part between them and their sins. Reprobate silver shall they be called, useless and worthless. When warnings, corrections, rebukes, and all means of grace, leave men unrenewed, they will be left, as rejected of God, to everlasting misery. Let us pray, then, that we may be refined by the Lord, as silver is refined.

O daughter of my people, gird thee with sackcloth,.... Either as a token of repentance for sin; so the king of Nineveh and his subjects did, to show their repentance, Jonah 3:6 or as a sign of mourning, for the calamities coming on them, Genesis 37:34 . and wallow thyself in ashes; or roll thyself in them, as a token of the same. The Targum is, "cover your heads with ashes.'' Make thee mourning as for an only son; which of all is the most bitter: and therefore it is added, most bitter lamentation; see Zechariah 12:10. For the spoiler shall suddenly come upon us; namely, Nebuchadnezzar, that would spoil their cities, towns, villages, and houses, and them of all their wealth and substance, and carry it away.

Verse 26. - Wallow thyself in ashes ; rather, sprinkle thyself with ashes , a sign of mourning ( 2 Samuel 13:19 ; so Micah 1:10 ). Mourning, as for an only son. The Septuagint renders πένθος ἀγαπητοῦ (comp. Genesis 22:2 , where in like manner the Septuagint renders, not "thine only son," but "thy beloved son"). Possibly this was to avoid a supposition which might have occurred to some readers (it has, in fact, occurred to several modern critics) that the "only son" was Adonis, who was certainly "mourned for" by some of the Israelites under the name of Thammuz ( Ezekiel 8:14 ), and whose Phoenician name is given by Philo of Byblus as Ἰεούδ ( i . e . probably Yakhidh , only begotten, the word used by Jeremiah; comp. Βηρούθ , equivalent to Berith). M. Renan found a vestige of the ancient festival of Adonis at Djebeil (the Phoenician Gebal) even at the present day. There would be nothing singular in the adoption of a common popular phrase by the prophet, in spite of its reference to a heathen custom (comp. Job 3:8 ), and the view in question gives additional force to the passage. But the ordinary explanation is perfectly tenable and more obvious. The phrase, "mourning [or, 'lamentation'] for an only begotten one," occurs again in Amos 8:10 ; Zechariah 12:10 . In the last-mentioned passage it is parallel with "bitter weeping for a firstborn." Jeremiah 6:26

26 . daughter of my people ] collective, as in Jeremiah 4:11 . wallow thyself in ] more probably, sprinkle thyself with (so LXX), though the meaning of the Hebrew root is doubtful in all its occurrences ( Jeremiah 25:34 ; Ezekiel 27:30 ; Micah 1:10 ). as for an only son ] The importance attributed by the Jews to the possession of children involved special anguish when there was no one left to perpetuate the family. Cp. Jeremiah 22:30 ; Amos 8:10 ; Zechariah 12:10 .

(26) Wallow thyself in ashes. —So in Jeremiah 25:34 ; Ezekiel 27:30 . The ordinary sign of mourning was to sprinkle dust or ashes on the head ( 2Samuel 1:2 ; 2Samuel 13:19 ; Joshua 7:6 ). This, as in Jeremiah 25:34 ; Micah 1:10 ; Job 2:8 , indicated more utter wretchedness and prostration. The English verb belongs to the class of those which were once used reflexively, and have now come to be intransitive. “Endeavour” supplies another example.

0 daughter of my people, i.e. O my people, that art beloved as a daughter . Gird thee with sackcloth, and wallow thyself in ashes: he calls upon them to mourning in the deepest manner wherein they can express it, girding with sackcloth, close mourning, Jeremiah 4:8 , wallowing in ashes, Jeremiah 25:34 Micah 1:10 , lying low in humiliation, and prostrating themselves before him: he further describes the nature of it in the following expression, such as is for the death of a child, a son, an only son, Amos 8:10 ; and then seems to sum it up in this bitter, most bitter lamentation, Heb. wailing of bitternesses , noting the highest degrees of lamentation; he seems to want words to express it. See Jeremiah 9:17,18 . And it is likely the prophet doth not so designedly exhort them to repent, as rather describe the state of persons in a lost and despairing condition. For here the prophet takes upon himself thee person of one denouncing war; and sackcloth and ashes is often mentioned where there is net hope of conversion or repentance. The spoiler; the king of Babylon and his army, Jeremiah 4:8 .

26. wallow … in ashes—(Jer 25:34; Mic 1:10). As they usually in mourning only "cast ashes on the head," wallowing in them means something more, namely, so entirely to cover one's self with ashes as to be like one who had rolled in them (Eze 27:30). as for an only son—(Am 8:10; Zec 12:10). lamentation—literally, "lamentation expressed by beating the breast."

Sorest affliction will seize the inhabitants of Jerusalem. As to "daughter of my people," cf. Jeremiah 4:11 ; on "gird thee with sackcloth," cf. Jeremiah 4:8 . To bestrew the head with ashes is a mode of expressing the greatest affliction; cf. Ezekiel 27:30 ; Micah 1:10 . אבל as in Amos 8:10 ; Zechariah 12:10 . The closing verses of this discourse (Jeremiah 6:27-30) are regarded by Hitz. as a meditation upon the results of his labours. "He was to try the people, and he found it to be evil." But in this he neglects the connection of these verses with the preceding. From the conclusion of Jeremiah 6:30, "Jahveh hath rejected them," we may see that they stand connected in matter with the threatening of the spoiler; and the fact is put beyond a doubt when we compare together the greater subdivisions of the present discourse. The Jeremiah 6:27-30 correspond in substance with the view given in Jeremiah 5:30-31 of the moral character of the people. As that statement shows the reasons for the threatening that God must take vengeance on such a people (Jeremiah 5:29), so what is said in the verses before us explain why it is threatened that a people approaching from the north will execute judgment without mercy on the daughter of Zion. For these verses do not tell us only the results of the prophet's past labours, but they at the same time indicate that his further efforts will be without effect.

The people is like copper and iron, unproductive of either gold or silver; and so the smelting process is in vain. The illustration and the thing illustrated are not strictly discriminated in the statement. בּחון is adject. verb. with active force: he that tries metal, that by smelting separates the slag from the gold and silver ore; cf. Zechariah 13:9; Job 23:10. מבצר creates a difficulty, and is very variously understood. The ancient comm. have interpreted it, according to Jeremiah 1:18, as either in a fortress, or as a fortress. So the Chald., changing בחון for בחור: electum dedi te in populo meo, in urbe munita forti. Jerome: datur propheta populo incredulo probator robustus, quod ebraice dicitur מבצר, quod vel munitum juxta Aquil., vel clausum atque circumdatum juxta Symm. et lxx sonat. The extant text of the lxx has ἐν λαοῖς δεδοκιμασμένοις. Following the usage of the language, we are justified only in taking מבצר as apposition to בּחון, or to the suffix in נתתּיך; in which case Luther's connection of it with עמּי, "among my people, which is so hard," will appear to be impossible. But again, it has been objected, not without reason, that the reference of "fortress" to Jeremiah is here opposed to the context, while in Jeremiah 1:18 it falls well in with it; consequently other interpretations have been attempted.