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Jeremiah proceeds in the same strain; for he sets before the eyes of the Jews the judgment of God, and draws them, as it were against their will, into the middle of the scene. And this was done by the prophets, as it has been already said, because by plain words they could not move the hearts of the people on account of their contempt of God, and of the long obduracy in which they had settled. Hence he says, that heard had been the report of the enemy, and that immediately dissolved had their hands When the Prophet spoke, the Jews did not think that their enemies were so near. But the phrase is to be thus explained: “As soon as ye shall hear the report, your hands shall be relaxed, and lay hold on you shall distress.”

The similitude of a woman in travail is often found in Scripture; and what is to be understood in most places is sudden and unexpected pain: but in this place the Prophet refers rather to the violence of pain; though the other meaning, which I have just stated, is not to be excluded; for it is probable, that when he saw that the hardness and obstinacy of the people were so great, he adopted this similitude, in order to shew, that however heedlessly they despised the punishment due to them, it could not yet be avoided, as it would seize them suddenly like that of a woman in childbearing. He afterwards adds —

He confirms the previous verse. For the Jews, as it has been said, regarded all threatenings as nothing: it was hence necessary that they should be taught, not by words only, but be constrained to fear, by having the scene set before their eyes, that being thus constrained they might at least entertain some fear on account of the nearness of God’s vengeance. The Prophet then denounces war, and speaks as though they were already besieged, Go ye not forth, he says, into the field, etc., for the terror of the enemy and fear is on every side; ¹⁸⁴¹⁸⁴     This is addressed to the daughter of Sion: hence the verbs are in the singular number. There is no need for the change which Calvin, and also Blayney, adopt, though countenanced by the Keri, and some MSS., for the same is addressed in the next verse, —
   Go thou not forth to the field, And in the way walk not;
For the enemy has a sword, Terror is on every side.
   “For the enemy,“ etc., literally, “For sword is to the enemy.” — Ed. not that the Chaldeans were already laying waste Judea, or that they had even departed from their own country. But we have briefly explained the design of the Prophet: he intended thus vehemently to deal with a hardened and obstinate people, that they might know that he spoke seriously to them, and that his threatenings would not be evanescent. It follows —

The Prophet seems to use more words than necessary; for in a clear matter he appears to extend his discourse too far: but we must consider the design which has been mentioned; for he could not rouse the Jews without urging the matter on them with great vehemence. Known and sufficiently common is the term, “daughter of my people, “as applied to the whole community. Daughter of my people, he says, be thou girded with sackcloth, and roll thyself in the dust It is doubtful whether the Prophet exhorts them to repent, or whether he denounces mourning on the irreclaimable and the hopeless; for ashes and sackcloth are often mentioned, when there is no hope of conversion or of repentance. However, if this view be approved, I will not object, that is, that the Prophet still makes the trial, whether the Jews would return to a sane mind.

Make thee a mourning, he says, as for an only-begotten Thus the Hebrews speak of the greatest and bitterest mourning: for when any one loses an only son, he grieves far more for his death than if he had many children; for when some remain, some comfort still remains; but when one is wholly bereaved, a greater grief, as I have said, is felt by parents. For this reason the Hebrews call it a mourning for an only son, when things are in a hopeless state. He afterwards adds, the mourning of bitternesses, signifying the same thing; because suddenly shall come upon us the waster

If repentance be thought to be intended here, we know that sackcloth and ashes are, of themselves, of no account before God, but that they were formerly evidences of repentance when God’s wrath was humbly deprecated; and hence the prophets often designated the thing signified by the sign. We must yet remember what Joel says, that hearts, and not garments, are to be rent. (Joel 2:13.) But the prophets assume this principle as granted, that we are not to deal falsely with God, but with sincerity. Then by sackcloth and ashes they did not understand false protestations, as it is said, but real manifestations of what they felt, when really and from the heart they sought God’s mercy. But as the Prophet seems here to assume the character of a herald, denouncing war, I know not whether repentance is what is here meant. So then I rather understand him as saying, that nothing but extreme mourning remained for the Jews: and hence he says, that destroyers would suddenly come upon them; for they had for many years so misused the forbearance of God, that they thought that they could sin with impunity. As, then, they had long indulged this false confidence, the Prophet made use of this word, “suddenly,” פתאם, petam He adds —