Study

The Prophet in this passage enlarges in a language highly metaphorical on the terror of God’s vengeance, that he might rouse the Jews, who were stupid and careless: nor is the repetition in vain, when he says four times, that he looked. He might have spoken of the earth, heaven, men, and fertile places in one sentence: but it is the same as though he had turned his eyes to four different quarters, and said, that wherever he looked, there appeared to him dreadful tokens of God’s wrath, and which threatened the Jews with utter ruin. Nor is it a wonder that the Prophet is so vehement; for we know that men would have heedlessly received all threatenings, except they were violently roused. And this mode of teaching ought to be well known to us; for all in any degree acquainted with the writings of the prophets, must know that they especially pursued this course, in order to rouse hypocrites, and the despisers of God, who, with a stiff neck and a hardened heart, were not moved by any apprehension of punishment. But this passage is remarkable above most others: we ought therefore to consider the import of the Prophet’s words.

He says first, that he looked on the earth, and that it was תהו, teu, and בהו, beu. He employs the very words which Moses adopted in his history of the creation; for before any order was introduced, he says that the earth was תהו, teu, and בהו, beu, that is, waste and unformed chaos; and it had no beauty pleasing to the eye. ¹¹⁹¹¹⁹     These two words are viewed as synonymous by some, and the versions render them often by the same terms. As to the first, תהו, there can be no doubt as to its meaning, for it occurs about twenty times, and in all these places the idea of emptiness is chiefly conveyed: hence it is most commonly rendered in our version, vain, vanity, in vain, nought, etc., 1 Samuel 12:21; Isaiah 40:17; Isaiah 45:18; Isaiah 49:4. It is improperly rendered “without form,“ in Genesis 1:2, and “confusion” in Isaiah 34:11. When applied to the earth, as in Genesis 1:2, it imports emptiness, as it was then unfurnished either with productions or with any inhabitants. This appears evident from Isaiah 45:18, “He created it not in vain,“ rather, “not empty did he create it — לא-תהו בראה;” “he formed it to be inhabited,“ or more literally, “for a habitation he formed it.” As to the other word, בוו, it only occurs three times, Genesis 1:2; Isaiah 34:11; and here. As the former evidently means emptiness, this may be taken to mean confusion or chaos, according to Symmachus, “συγκεχυμένη, — confused.” Then the right rendering here would be, —
   23. I looked on the land, And behold emptiness and confusion; And towards the heavens, And they were without their light.
   It is not the earth, but the land of Judea is what is meant. The whole passage being so striking, shall be here given, —
   24. I looked at the mountains, And, behold, they were shaking, And all the hills made quick motions:
   25. I looked, and, behold, there was no man; And every bird of heaven had fled away:
   26. I looked, and, behold, Carmel a desert; And all its cities had been demolished By the presence of Jehovah, By the indignation of his wrath.
   The whole is represented as already done. The Prophet speaks of what he had seen in the vision. — Ed. It is the same as though He had said, that the order, which had been so beautifully arranged, had now disappeared through God’s wrath, and that there was nothing but confusion everywhere. Thus he amplifies the atrocity of their sins; as though he had said, that men had become so fallen, that they had changed the whole form of the world, and blended heaven and earth together, so that now there was no distinction between things. As to the heavens, he says, that there was no light in them: he intimates that the light of the sun, moon, and stars, was in a manner extinguished, because men were unworthy to enjoy such a kindness from God; and as though the sun and moon were ashamed to be witnesses of so many sins and vices.

We now then apprehend what Jeremiah chiefly means in the first verse: He says, that he looked on the earth, and that nothing appeared in it but dreadful chaos and waste, there being no form nor beauty; for the Jews had by their sins subverted the order of nature and the creation of God. And he says, that he looked on the heavens, and that they had no light; for the Jews had deserved to be deprived of that benefit which God had designed the sun and the moon to convey: and it is indeed a singular instance of God’s kindness, that he has made such noble objects to be of such service to us. The Prophet, in short, means that such awful tokens of God’s wrath appeared in heaven and on earth, as though the whole world had been thrown into confusion. This mode of speaking often occurs in the other prophets, especially in Joel 2:2. Though the words are hyperbolical, yet they do not exceed what is suitable, if we take to the account the extreme insensibility of men: for except God arms heaven and earth, and shews himself ready to take away all the blessings with which he favors mankind, they will, as we have lately said, laugh to scorn all his threatenings.