*Minor differences ignored. Grouped by changes, with first version listed as example.
He turns now to address the nations, which had never heard anything of true religion. But the design of the apostrophe was, to make the Jews ashamed of their insensibility and deafness, for more attention and understanding were found among heathen nations. This was surely very great shame: the Jews had been plainly taught by the Law and by the Prophets, God had continued morning and evening to repeat the same things to them, that the nations, who had never heard the prophets and to whom the Law had not been given, should still be endued with more understanding and judgment than the Jews -- this was very shameful and really monstrous. Thus the Prophet's design was to expose their disgraceful conduct by addressing the nations, and saying, Hear, ye nations Then he says, Know, thou assembly The words used are dy, doi, and dh, ode; and though the letters are inverted, there is yet an alliteration by no means ungraceful. With regard to the meaning, the Prophet shews that he found no disciples among the elect people, for they were like brute beasts or stones or trunks; he therefore turned to address the nations, as he despaired of any fruit to his labors among the Jews: ye nations, then, hear, and know, thou assembly, (the reference is to any people,) what shall be to them Some interpreters apply this to their vices, and give this version, "What their state is, "or, "What atrocious vices prevail and reign among them." But I prefer to apply it to their punishment, though I do not contend for this view, as there is a probability in favor of the other. But the Prophet seems here to send for the nations, that they might be witnesses of the just vengeance of God, because the people's impiety had become irreclaimable. "Hear then what shall be done to them." He had threatened the Jews as he had done before, and as he will often do hereafter; but his design in this place was to reproach them for being so intractable; for he expected that his labors would produce more fruit among the nations than among them. [1] He then adds, Hear, thou earth This is general, as though he said, "Hear ye, all the inhabitants of the earth: "Behold, I am bringing an evil on this people He would have directly addressed the Jews, had they ears to hear; but as their vices and contempt of God had made them deaf, it was necessary for him to address the earth. Now, God testifies here that he should not act cruelly in visiting with severity this people, as he would only reward them as they deserved. The sum of what is said then is, that however grievous might be the punishment he would inflict, yet the people could not complain of immoderate rigor, for they should only receive what their works justly deserved. But Jeremiah not only speaks of their works, but he mentions the fruit of their thoughts; for they concocted their wickedness within, so that they did not offend God through levity or ignorance. By thoughts, then, he means that daily meditation on evil, to which the Jews had habituated themselves. So then their interior wickedness and obstinacy are here set forth. He afterwards adds, Because they have not to my words attended, and for nothing have they esteemed my law. We ever see that the guilt of the Jews was increased by the circumstance, that God had exhorted them by his servants, and that they had rejected all instruction. That they then would not hearken, and that they counted the law and instruction as nothing, made it evident that their sin could not by any pretense be excused; for they knowingly and openly carried on war with God himself, according to what is said of the giants. We may learn from this passage, that nothing is more abominable in the sight of God than the contempt of divine truth; for his majesty, which shines forth in his word, is thereby trampled under foot; and further, it is art extreme ingratitude in men, when God himself invites them to salvation, willfully to seek their own ruin and to reject his favor. It is no wonder then that God cannot endure the contempt of his word; by which his majesty, as I have said, is dishonored, and his goodness, by which he would secure the salvation of men, is treated with the basest ingratitude. He afterwards adds --
1 - The version of the Septuagint is wholly inconsistent with the drift of the passage. The other ancient versions are materially according to our version. Several MSS. read vdvfor vdy; and this renders the meaning much better. Then dhis "testimony" as well as "assembly," which appears here very much without meaning. The two verses would then be as follows, -- 18. Therefore hear, ye nations, And know the testimony which is against them; 19. Yea, hear thou earth, -- Behold, I am bringing an evil on this people, The fruit of their own devices, Because to my words they have not hearkened; And my law, they have ever rejected it. The preposition v is found after the verb, to testify, and is even rendered to or against; and coming after the substantive, testimony, it ought to be rendered the same. -- Ed
God summons three witnesses to hear His sentence.
(1) the Gentiles.
(2) all mankind, Jews and Gentiles.
(3) nature (see Jeremiah 6:19).
What is among them - Rather, "what happens" in them; i. e., "Know what great things I will do to them."
Therefore hear, ye (q) nations, and know, O congregation, what [is] among them.
(q) God takes all the world to witness and the insensible creatures of the ingratitude of the Jews.
Therefore hear, ye nations,.... Since the Jews refused to hearken to the word of the Lord, the Gentiles are called upon to hear it, as in Acts 13:45, this is a rebuke to the Jews, that the Gentiles would hear, when they would not:
and know, O congregation; either of Israel, as the Targum and Kimchi explain it; or of the nations of the world, the multitude of them; or the church of God in the midst of them:
what is among them; among the Jews: either what evil is among them; what sins and transgressions are committed by them; which were the cause of the Lord's threatening them with sore judgments, and bringing them upon them; so Jarchi and Kimchi interpret the words; to which agrees the Targum,
"and let the congregation of Israel know their sins;''
or the punishments the Lord inflicted on them: so the Vulgate Latin version, "and know, O congregation, what I will do unto them"; which sense is confirmed by what follows:
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.
congregation--parallel to "nations"; it therefore means the gathered peoples who are invited to be witnesses as to how great is the perversity of the Israelites (Jeremiah 6:16-17), and that they deserve the severe punishment about to be inflicted on them (Jeremiah 6:19).
what is among them--what deeds are committed by the Israelites (Jeremiah 6:16-17) [MAURER]. Or, "what punishments are about to be inflicted on them" [CALVIN].
Judah being thus hardened, the Lord makes known to the nations what He has determined regarding it; cf. Micah 1:2. The sense of "Know, thou congregation," etc., is far from clear, and has been very variously given. Ros., Dahl., Maur., Umbr., and others, understand עדה of the congregation or assembly of the foreign nations; but the word cannot have this meaning without some further qualifying word. Besides, a second mention of the nations is not suitable to the context. the congregation must be that of Israel. The only question can be, whether we are by this to think of the whole people (of Judah), (Chald, Syr., Ew., and others), or whether it is the company of the ungodly that is addressed, as in the phrase עדת קרח(Hitz.). But there is little probability in the view, that the crew of the ungodly is addressed along with the nations and the earth. Not less open to debate is the construction of את־אשׁר־בּם. In any case little weight can be attached to Hitz.'s assumption, that את is used only to mark out the אשׁר as relative pronoun: observe it, O company that is amidst them. The passages, Jeremiah 38:16 (Chet.), and Ecclesiastes 4:3, where את seems to have this force, are different in kind; for a definite noun precedes, and to it the relation את־אשׁרis subjoined. And then what, on this construction, is the reference of בּם, amidst them? Hitz. has said nothing on this point. But it could only be referred to "peoples:" the company which is amidst the peoples; and this gives no reasonable sense. These three words can only be object to "know:" know what is amongst (in) them; or: what is or happens to them (against them). It has been taken in the first sense by Chald. (their sins), Umbr., Maur.: what happens in or amongst them; in the second by Ros., Dahl.: what I shall do against them. Ewald, again, without more ado, changes בּם into בּא: know, thou congregation, what is coming. By this certainly a suitable sense is secured; but there are no sufficient reasons for a change of the text, it is the mere expedient of embarrassment. All the ancient translators have read the present text; even the translation of the lxx: καὶ οἱ ποιμαίνοντες τὰ ποίμνια αὐτῶν, has been arrived at by a confounding of letters (דעי עדה with רעי עדר). We understand "congregation" of Israel, i.e., not of the whole people of Judah, but of those to whom the title "congregation" was applicable, i.e., of the godly, small as their number might be. Accordingly, we are not to refer את־אשׁר בּםto "peoples:" what is occurring amidst the peoples, viz., that they are coming to besiege Jerusalem, etc. (Jeremiah 6:3.). Nor is it to be referred to those in Judah who, according to Jeremiah 6:16 and Jeremiah 6:17, do not walk in the right way, and will not give ear to the sound of the trumpet. The latter reference, acc. to which the disputed phrase would be translated: what will happen to them (against them), seems more feasible, and corresponds better to the parallelism of Jeremiah 6:18 and Jeremiah 6:19, since this corresponds better to the parallelism of Jeremiah 6:18 and Jeremiah 6:19, since this same phrase is then explained in Jeremiah 6:19 by: I bring evil upon this people.
(Note: So that we cannot hold, with Graf, that the reading of the text is "manifestly corrupted;" still less do we hold as substantiated or probable his conjectural reading: וּדעוּ אשׁר הע, and know what I have testified against them.)
Nations - He calls upon the nations round about to be spectators of his severity against Judah. What - The greatness of their punishment, as the effect of the greatness of their sins.
*More commentary available at chapter level.