World Wide Study Bible
a Bible passage
1“If you return, O Israel,
declares the Lord,
to me you should return.
If you remove your detestable things from my presence,
and do not waver,
2and if you swear, ‘As the Lord lives,’
in truth, in justice, and in righteousness,
then nations shall bless themselves in him,
and in him shall they glory.”
3For thus says the Lord to the men of Judah and Jerusalem:
“Break up your fallow ground,
and sow not among thorns.
4Circumcise yourselves to the Lord;
remove the foreskin of your hearts,
O men of Judah and inhabitants of Jerusalem;
lest my wrath go forth like fire,
and burn with none to quench it,
because of the evil of your deeds.”
Disaster from the North
5Declare in Judah, and proclaim in Jerusalem, and say,
“Blow the trumpet through the land;
cry aloud and say,
‘Assemble, and let us go
into the fortified cities!’
6Raise a standard toward Zion,
flee for safety, stay not,
for I bring disaster from the north,
and great destruction.
7A lion has gone up from his thicket,
a destroyer of nations has set out;
he has gone out from his place
to make your land a waste;
your cities will be ruins
8For this put on sackcloth,
lament and wail,
for the fierce anger of the Lord
has not turned back from us.”
9“In that day, declares the Lord, courage shall fail both king and officials. The priests shall be appalled and the prophets astounded.” 10Then I said, “Ah, Lord God, surely you have utterly deceived this people and Jerusalem, saying, ‘It shall be well with you,’ whereas the sword has reached their very life.”
11At that time it will be said to this people and to Jerusalem, “A hot wind from the bare heights in the desert toward the daughter of my people, not to winnow or cleanse, 12a wind too full for this comes for me. Now it is I who speak in judgment upon them.”
13Behold, he comes up like clouds;
his chariots like the whirlwind;
his horses are swifter than eagles—
woe to us, for we are ruined!
14O Jerusalem, wash your heart from evil,
that you may be saved.
How long shall your wicked thoughts
lodge within you?
15For a voice declares from Dan
and proclaims trouble from Mount Ephraim.
16Warn the nations that he is coming;
announce to Jerusalem,
“Besiegers come from a distant land;
they shout against the cities of Judah.
17Like keepers of a field are they against her all around,
because she has rebelled against me,
declares the Lord.
18Your ways and your deeds
have brought this upon you.
This is your doom, and it is bitter;
it has reached your very heart.”
Anguish over Judah's Desolation
19My anguish, my anguish! I writhe in pain!
Oh the walls of my heart!
My heart is beating wildly;
I cannot keep silent,
for I hear the sound of the trumpet,
the alarm of war.
20Crash follows hard on crash;
the whole land is laid waste.
Suddenly my tents are laid waste,
my curtains in a moment.
21How long must I see the standard
and hear the sound of the trumpet?
22“For my people are foolish;
they know me not;
they are stupid children;
they have no understanding.
They are ‘wise’—in doing evil!
But how to do good they know not.”
23I looked on the earth, and behold, it was without form and void;
and to the heavens, and they had no light.
24I looked on the mountains, and behold, they were quaking,
and all the hills moved to and fro.
25I looked, and behold, there was no man,
and all the birds of the air had fled.
26I looked, and behold, the fruitful land was a desert,
and all its cities were laid in ruins
before the Lord, before his fierce anger.
27For thus says the Lord, “The whole land shall be a desolation; yet I will not make a full end.
28“For this the earth shall mourn,
and the heavens above be dark;
for I have spoken; I have purposed;
I have not relented, nor will I turn back.”
29At the noise of horseman and archer
every city takes to flight;
they enter thickets; they climb among rocks;
all the cities are forsaken,
and no man dwells in them.
30And you, O desolate one,
what do you mean that you dress in scarlet,
that you adorn yourself with ornaments of gold,
that you enlarge your eyes with paint?
In vain you beautify yourself.
Your lovers despise you;
they seek your life.
31For I heard a cry as of a woman in labor,
anguish as of one giving birth to her first child,
the cry of the daughter of Zion gasping for breath,
stretching out her hands,
“Woe is me! I am fainting before murderers.”
Here now the Prophet expressly and avowedly exhorts the people to repent. By bidding Jerusalem to wash from wickedness her heart, that she might be saved, he shews that there was no remedy, except the Jews were reconciled to God; and that this could not be, except they repented of their sins. He had said before, that while God was angry they could not but perish; he now confirms the same thing, — that thou mayest be saved, wash thine heart from wickedness; as though he had said, that there was war between the Jews and God, and that salvation could by no means be hoped for, since God was armed for their destruction, and shewed himself a judge to punish their vices: he at the same time reminds them of the true way of repentance; it was by washing their heart from wickedness. For hypocrites ever seek to appease God by external rites and observances; but the Prophet shows that God cannot be pacified, except they from the heart return to him. He then means that the beginning of true repentance is an inward feeling. We now perceive what the Prophet means.
But they reason foolishly who maintain that repentance is the cause of salvation, because it is said, “That thou mayest be saved, wash thy heart from wickedness:” and the Papists lay hold on such passages to set up free — will; and they hold that sins are abolished and punishment remitted through satisfactions made by us. But this is extremely absurd and frivolous. For the Prophet is not speaking of the cause of salvation; but, as I have said, he simply shows that men are extremely thoughtless when they expect a peaceable condition, while they carry on war with God, and when he is armed to execute vengeance on them. We are not then to inquire here, whether a sinner delivers himself from God’s hand by his repentance: but the Prophet had only this one thing in view — that we cannot be safe and secure, except God be reconciled to us. He further shews, that God will not be propitious to us, except we repent, and that from the heart or from a genuine feeling within.
He then adds, How long shall remain within thee the thoughts of thy vanity? He here touches on the hypocrisy of his own nation; and he in effect says, that whatever excuses they might make, they were yet proved guilty before God, and that their evasions were frivolous, because God penetrated into the inmost recesses of their hearts. He indeed speaks most suitably, for he had to do with hypocrites who thought that their outward performances pacified God; and they also thought that when they alleged their evasions they ought to be forgiven, as they could not be condemned by earthly judges. The Prophet derides these delusive thoughts, How long shall thoughts of vanity remain within thee? that is, “Though the whole world were to absolve thee, what yet would it avail thee? For vain thoughts remain in the midst of thee, that is, in the recesses of thy heart; and God knows them, for nothing is hid from him. There is then no reason for you to think that ye will gain anything by your outward display or your excuses; for God is the searcher of hearts. Let not these thoughts continue within thee.”
He calls them the thoughts of vanity The word, און, aun, means sometimes substance, but, it also means power, and sometimes grief, and sometimes vanity or
trouble. The Prophet means here, I have no doubt, trouble or vanity. But some expound it as signifying lust; but I know not whether it can be so taken. Either of the two foregoing meanings may suit the passage, though vanity seems the best, How long, then, shall thoughts of vanity
remain within thee? that is, by which thou deceivest thyself: for when God suspended his vengeance, the Jews thought that they had escaped from his hand.
The word means also iniquity, wickedness: and this is the sense in which the Vulgate and the Targum have taken it, and also Blayney, “the devices of thine iniquity:“ and this corresponds more with the former part of the verse. The whole is as follows, —
14. Wash from evil thine heart, O Jerusalem, that thou mayest be saved: How long shall lodge within thee The thoughts of thy wickedness,
Thy wicked thoughts.
The word for “wash” here, according to Parkhurst, is ever applied to express a thorough washing, the washing away of what is inherent, such as the dirt of linen and of clothes: and he says, that there is another word, רחף, which is used when the washing of the surface of anything is intended, such as the washing of hands. “Shall lodge,” — it is no objection that this is singular, and the “thoughts” plural. It is an idiom: the same exists in Welsh: and in no other form would this sentence be rendered in that language. The present translation is incorrect, as the verb is taken to be in the second person, and applied to Jerusalem; which cannot be, as in that case it must have been in the feminine gender. The correct rendering would be, —
Pa hyd y hetya o’th fewn Dy feddyliau drygionus!
If the verb had followed its nominative case, it would have been in the same number; but as it precedes it, it is singular while the noun is plural. — Ed. They might, at the same time, have been called the thoughts of trouble or sorrow from the effect; for how could it have been otherwise, but they must have found that they had procured a heavier judgment for themselves, by trifling with the indulgence and forbearance of God? Too strained is the explanation given by some, who render the words, “thoughts of grief, “because the Jews had done many wrongs to their neighbors, and caused them unjust vexations. I therefore doubt not but that the Prophet refers to those deceptive hopes, by which the Jews grew more perverse against God, so as not to fear any punishment.