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Judah’s Sin and Punishment

The sin of Judah is written with an iron pen; with a diamond point it is engraved on the tablet of their hearts, and on the horns of their altars, ²while their children remember their altars and their sacred poles, beside every green tree, and on the high hills, ³on the mountains in the open country. Your wealth and all your treasures I will give for spoil as the price of your sin throughout all your territory. ⁴By your own act you shall lose the heritage that I gave you, and I will make you serve your enemies in a land that you do not know, for in my anger a fire is kindled that shall burn forever.

Thus says the L ord:

Cursed are those who trust in mere mortals

and make mere flesh their strength,

whose hearts turn away from the L ord.

They shall be like a shrub in the desert,

and shall not see when relief comes.

They shall live in the parched places of the wilderness,

in an uninhabited salt land.

Blessed are those who trust in the L ord,

whose trust is the L ord.

They shall be like a tree planted by water,

sending out its roots by the stream.

It shall not fear when heat comes,

and its leaves shall stay green;

in the year of drought it is not anxious,

and it does not cease to bear fruit.

The heart is devious above all else;

it is perverse—

who can understand it?

I the L ord test the mind

and search the heart,

to give to all according to their ways,

according to the fruit of their doings.

Like the partridge hatching what it did not lay,

so are all who amass wealth unjustly;

in mid-life it will leave them,

and at their end they will prove to be fools.

O glorious throne, exalted from the beginning,

shrine of our sanctuary!

O hope of Israel! O L ord!

All who forsake you shall be put to shame;

those who turn away from you shall be recorded in the underworld,

for they have forsaken the fountain of living water, the L ord.

Jeremiah Prays for Vindication

Heal me, O L ord, and I shall be healed;

save me, and I shall be saved;

for you are my praise.

See how they say to me,

“Where is the word of the L ord?

Let it come!”

But I have not run away from being a shepherd in your service,

nor have I desired the fatal day.

You know what came from my lips;

it was before your face.

Do not become a terror to me;

you are my refuge in the day of disaster;

Let my persecutors be shamed,

but do not let me be shamed;

let them be dismayed,

but do not let me be dismayed;

bring on them the day of disaster;

destroy them with double destruction!

Hallow the Sabbath Day

¹⁹ Thus said the L ord to me: Go and stand in the People’s Gate, by which the kings of Judah enter and by which they go out, and in all the gates of Jerusalem, ²⁰and say to them: Hear the word of the L ord, you kings of Judah, and all Judah, and all the inhabitants of Jerusalem, who enter by these gates. ²¹Thus says the L ord: For the sake of your lives, take care that you do not bear a burden on the sabbath day or bring it in by the gates of Jerusalem. ²²And do not carry a burden out of your houses on the sabbath or do any work, but keep the sabbath day holy, as I commanded your ancestors. ²³Yet they did not listen or incline their ear; they stiffened their necks and would not hear or receive instruction.

²⁴ But if you listen to me, says the L ord, and bring in no burden by the gates of this city on the sabbath day, but keep the sabbath day holy and do no work on it, ²⁵then there shall enter by the gates of this city kings who sit on the throne of David, riding in chariots and on horses, they and their officials, the people of Judah and the inhabitants of Jerusalem; and this city shall be inhabited forever. ²⁶And people shall come from the towns of Judah and the places around Jerusalem, from the land of Benjamin, from the Shephelah, from the hill country, and from the Negeb, bringing burnt offerings and sacrifices, grain offerings and frankincense, and bringing thank offerings to the house of the L ord. ²⁷But if you do not listen to me, to keep the sabbath day holy, and to carry in no burden through the gates of Jerusalem on the sabbath day, then I will kindle a fire in its gates; it shall devour the palaces of Jerusalem and shall not be quenched.

New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

The Prophet, as we have seen, had a hard contest, not only with one man or with a few, but with the whole people, and then it is probable that there were many sects, for when he cried against the avaricious, there was a commotion instantly made by all those who lived on plunder, when he spoke against the indulgence of lust, there was a second conspiracy against him; when he condemned drunkenness and intemperance, there was a new combination formed to oppose him. We hence see how all the ungodly in all parts and for various reasons assailed the Prophet, he was therefore constrained to pray, as he now does, Ashamed let them be who persecute me, even because they now testified that they were evidently the enemies of God, for he had no private concern with them, but faithfully obeyed the command of God. As then he knew them to be God’s avowed enemies, he hesitated not to ask God himself to oppose them. ¹⁸⁵¹⁸⁵     I would render Jeremiah 17:18 thus, —
   18. Ashamed let my persecutors be, That I may not be ashamed; Dismayed let them be, That I may not be dismayed; Bring on them the day of evil, And doubly with breaking break them.
   There was a contest between the Prophet and his enemies; the shame and dismay of his enemies would deliver him from shame and dismay. The copulative ו may often be rendered that, ut. The two last lines refer to the two preceding couplets in an inverted order. “The day of evil” was to dismay his enemies, and “the breaking” was to make them ashamed. The breaking was that of the spirit or of the heart; it means sorrow, trouble, such as brings men to a state of helplessness; it does not mean destruction. The line may be thus rendered, —
   And doubly with depression depress them.
   The word doubly, means what is extreme. — Ed.

We must yet notice what we have said in other places, that the Prophet was not only influenced by a holy and pious zeal, but was also governed by the wisdom of the Spirit. This I again repeat, for there are many foolish imitators, who always appeal to the vehemence which the Prophets shewed, while they themselves are carried away by a violent rather than by a vehement impulse. But we must first see whether the Holy Spirit guides us, lest we should utter imprecations against the very elect; and then we must beware of being influenced by the feelings of our flesh, and intemperate zeal is ever to be feared, for it is a rare gift so to burn with zeal as to join with it the moderation that is required. As then there is always something turbulent in our zeal, we must remember that the Prophets never uttered a word but as the Spirit guided their tongues, and then that they had no regard to themselves, and, thirdly, that they were so calm and composed in their ardor that they were not, guilty of excess.

The Prophet no doubt fully knew that all those were reprobate on whom he imprecated God’s vengeance, but as it does not belong to us to distinguish between the elect and the reprobate, let us learn to suspend and check our zeal, so that it may not be too fervid, for we may often mistake, if we follow generally what the Prophet says here, Bring on them the day of evil, and with a double breach break them. Were we thus to speak indiscriminately of all, our zeal would often hit the very children of God. We must therefore bear in mind, that before the Prophet uttered this imprecation he was taught by the Spirit of God that he had to do with reprobate and irreclaimable men. Now a new discourse follows —

¹⁸⁵ I would render Jeremiah 17:18 thus, — 18. Ashamed let my persecutors be, That I may not be ashamed; Dismayed let them be, That I may not be dismayed; Bring on them the day of evil, And doubly with breaking break them. There was a contest between the Prophet and his enemies; the shame and dismay of his enemies would deliver him from shame and dismay. The copulative ו may often be rendered that, ut. The two last lines refer to the two preceding couplets in an inverted order. “The day of evil” was to dismay his enemies, and “the breaking” was to make them ashamed. The breaking was that of the spirit or of the heart; it means sorrow, trouble, such as brings men to a state of helplessness; it does not mean destruction. The line may be thus rendered, — And doubly with depression depress them. The word doubly, means what is extreme. — Ed.