Jeremiah 16:18

18. first] The word (rî’shônah) is not found in LXX, and was probably inserted after Jer_16:14 f. had been introduced into the text. Co. however thinks it is a corruption of the frequent expression (e.g. Jdg_9:57) ‘al ro’shâm, upon their head.

double] Cp. Isa_40:2.

because they have polluted] The mg. is more strictly in accordance with the Hebrew.

the carcases, etc.] the idols themselves, called carcases as being in their nature polluting to the touch like a dead body.

The whole of Jer_16:18 is unmetrical, and Co. rejects the second part (from “because”), as containing language belonging to later times, e.g. “carcases” in connexion with idols, as in Ezekiel 6 (specially in Jer_16:5; Jer_16:13) and Lev_26:30.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Jer 16:18 And first I will recompense their iniquity and their sin double; because they have defiled my land, they have filled mine inheritance with the carcases of their detestable and abominable things.

Ver. 18. And first,] i.e., Before I restore them. I will recompense their iniquity and their sin

double,] i.e., Abundantly. {a} I will have my full pennyworths of them; not double to their deserts, {as Isa 40:2; Isa 60:1}

With the careases,] i.e., With their idolatries, more odious and loathsome than any stinking carcases can be.

{a} Poenarum abunde. - Jun.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

16:18 The punishment was double—slaughter and exile—because the people of Judah had violated the two most important commandments. They did not love God (Deut 6:4-5), and they did not love their neighbors (Lev 19:18; see also Matt 22:37-40).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

That is, their sons and daughters, which they offered to Molech.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

first . . . double--HORSLEY translates, "I will recompense . . . once and again"; literally, "the first time repeated": alluding to the two captivities--the Babylonian and the Roman. MAURER, "I will recompense their former iniquities (those long ago committed by their fathers) and their (own) repeated sins" (Jer 16:11-12). English Version gives a good sense, "First (before 'I bring them again into their land'), I will doubly (that is, fully and amply, Jer 17:18; Isa 40:2) recompense."

carcasses--not sweet-smelling sacrifices acceptable to God, but "carcasses" offered to idols, an offensive odor to God: human victims (Jer 19:5; Eze 16:20), and unclean animals (Isa 65:4; Isa 66:17). MAURER explains it, "the carcasses" of the idols: their images void of sense and life, Compare Jer 16:19-20. Lev 26:30 favors this.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 18. The carcasses of their detestable - things.] Either meaning the idols themselves, which were only carcasses without life; or the sacrifices which were made to them.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

Jeremiah introduces here nothing new, but proceeds with the subject we observed in the last verse, — that God would not deal with so much severity with the Jews, because extreme rigor was pleasing to him, or because he had forgotten his own nature or the covenant which he had made with Abraham, but because the Jews had become extremely obstinate in their wickedness. As, then, he had said that the eyes of God were on all their ways, so now he adds that he would recompense them as they deserved.

But every word ought to be considered: He says ראשונה rashune, which I render “From the beginning.” Some render it more obscurely, “at first,” — I will first recompense them. The word means formerly, and refers to time. The Prophet then, I have no doubt, means what I have already referred to, — that God would punish the fathers and their children, and would thus gather into one mass their old iniquities. We have quoted from the law that God would recompense unto the bosom of children the sins of their fathers; and we have also quoted that declaration of Christ,

“Come upon you shall righteous blood from Abel to Zachariah, the son of Barachiah.” (Matthew 23:35; Luke 11:51)

The Prophet now repeats the same thing, — that God, in allotting to the Jews their reward, would collect together as it were all the iniquities which had been as it were long buried, so that he would include the fathers and their children in one bundle, and gather together all their sins, in order that he might consume them as it were in one heap. In this way I explain the term “From the beginning.”

He then adds, The double of their iniquities and their sins The Prophet does not mean that there would be an excess of severity, as though God would not rightly consider what men deserved; but “double” signifies a just and complete measure, according to what is said in Isaiah 40:2,

“The Lord hath recompensed double for all her sins;”

that is, sufficiently and more, (satis superque) as the Latins say. There God assumes the character of a father, and, according to his great kindness, says that the Jews had been more than sufficiently punished. So also in this place, in speaking of punishment, he calls that double, not what would exceed the limits of justice, but because God would shew himself differently to them from what he had done before, when he patiently bore with them; as though he had said, “I will to the utmost punish them; for there will be no remission, no lenity, no mercy.” We hence see that what is here designed is only extreme rigor, which yet was just and right; for had God punished a hundred times more severely even those who seemed to have sinned lightly, his justice could not have been questioned as though he had acted cruelly. Since, the Jews, then, had in so many ways, and for so long a time, and so grievously sinned, God could not have been thought too severe, when he rendered to them their reward; and he calls it double because he omitted nothing in order to carry it to the utmost severity. Probably he alludes also to the enemies as being ministers of his vengeance, whose cruelty would be more atrocious than the Jews thought, who imagined some slight remedies for slight sins, as we say, Il n’y faudra plus retourner, or, tote outre.

He mentions sins and iniquities, for Jeremiah had introduced them before as speaking thus, “What is our iniquity? and what is our sin?” Though they could not wholly exculpate themselves, they yet continued to allege some pretences, that they might not appear to be altogether wicked. But here God declares that they were wholly wicked and ungodly; and he adds a confirmation, that they had polluted the land with the carcases of their abominations The Prophet mentions a particular thing, for had he spoken generally, the Jews would have raised a clamor and said, that they were not conscious of being so wicked. That he might then bring the matter home to them, he shews as it were by the finger that their sin was by no means excusable, for they had polluted the land of God with their superstitions; they have polluted, he says, my land He exaggerates their crime by saying, that they polluted the holy land. The earth indeed is God’s and its fullness. (Psalm 24:1) Hence it might be said justly of the whole world, that the land of God is polluted when men act on it an ungodly part. But here God distinguishes Canaan from other countries, because it was dedicated as it were to his name. As God then had set apart that land for himself, that he might be there worshipped, he says, they have polluted my land

And he adds, With the carcases of their abominations It is probable that he calls their sacrifices carcases. For though in appearance their superstitions bore a likeness to the true and lawful worship of God, yet we know that the sacrifices which God had commanded were seasoned by his word as with salt; they were therefore of good odor and fragrance before God. As to the sacrifices offered to idols, they were foetid carcases, they were mere rottenness, yet the ceremony was altogether alike. But God does not regard the external form, for obedience is better before him than all sacrifices. (1 Samuel 15:22) We hence see that there is to be understood a contrast between the carcases and the sweet odor which lawful sacrifices possessed. For as sacrifices, rightly offered according to the rule of the law, pleased God and were said to be of sweet savor so the victims superstitiously offered having no command of God in their favor, were called filthy carcases.

And he says further, With their defilements have they filled mine inheritance The land of Canaan is called the inheritance of God in the same sense in which the land is before called his land. But in this second clause something more is expressed, as it is the usual manner of Scripture to amplify. It was indeed a grievous thing that the land dedicated to God should be polluted; but when he says, This is mine inheritance, that is, the, land which I have chosen to dwell in with my people, that it might be to me as it were a kind of an earthly habitation, and that this land was fined with defilements, it was a thing altogether intolerable. We now then see that the Jews were so bridled and checked that they in vain attempted to escape, or thought to gain anything by evasions, for their impiety was intolerable and deserved to be most severely punished by God. I will not proceed further, for it is a new discourse.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(18) I will recompense their iniquity and their sin double.—A restitution, or fine, to double the amount of the wrong done was almost the normal standard of punishment under the Law of Moses (Exo_22:4; Exo_22:7). The words threaten accordingly a full punishment according to the utmost rigour. In Isa_40:2 the same thought is presented in its brighter aspect. Israel has received “double for all her sins,” and therefore, having paid, as it were, “the uttermost farthing” (Mat_5:26), she may now hope for mercy.

The carcases . . .—The word may be used in scorn of the lifeless form of the dumb idols which the people worshipped, to touch which was to be polluted, as by contact with a corpse (Num_19:11); but it more probably points to the dead bodies of the victims that had been sacrificed to them. The phrase occurs also in a like context in Lev_26:30. It would appear from Isa_65:4 that these often included animals which by the Law were unclean: “swine’s flesh and broth of abominable things.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

O Lord, my strength and my fortress,.... These are the words of the prophet, rising out of the temptation which beset him; casting off his impatience, diffidence, and unbelief; calling upon God, and exercising faith in him; having received the promise of the restoration of his people to their land, and a view of the future conversion of the Gentiles; which were a means of recovering his spiritual strength, of invigorating grace in him, and of encouraging him to exercise it in a lively manner; to go on in his duty constantly, and to bear affliction cheerfully and patiently; "strength" to do which he had from the Lord; and to whom he ascribes it; and whom he calls his "fortress", or strong hold; and such the Lord is to his people, a strong hold to prisoners of hope, and a strong tower or place of defence to all his saints:

and my refuge in the day of affliction; in which he now was, or saw was coming upon him, when he should be carried captive into Babylon; but God was his refuge, shelter, and protection, and to him he betook himself, where he was safe; and which was infinitely better to him than the mountains, hills, and holes of rocks, others would fly unto, Jer 16:16.

The Gentiles shall come unto thee from the ends of the earth; not the Jews, who were like to the Gentiles for their idolatries, and other wicked practices, and therefore so called, who should return from the several distant countries where they had been scattered, to their own land, and to the worship of God in it; but such who were really Gentiles, that should be converted, either at the time of the Babylonish captivity, and should come along with the Jews when they returned, and worship the Lord with them; or rather in Gospel times. And so Kimchi says this belongs to the times of the Messiah; when the Gospel was to be, and was preached among them, even to the ends of the earth; and many savingly came to Christ for righteousness and strength, for peace, pardon, salvation, and eternal life; and turned to him as to a strong hold, and fled to him for refuge, and laid hold on him, the hope set before them.

And shall say, surely our fathers have inherited lies, vanities, and things wherein there is no profit; meaning their idols, which did not give what their priests, and the abettors of them, promised; and so deceived their votaries, and disappointed them of their expectations, which became vain, and so were of no profit and advantage to them; a poor inheritance this, which they had possessed and enjoyed for many generations, which their children, now being convinced of, relinquish; for a false religion is not to be retained on this score, because the religion of ancestors, and of long possession with them.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

First - Before the return from exile.

I will recompense their iniquity ... double - The ordinary rule of the Law (Isa 40:2 note). Sin is twofold; there is the leaving of God’s will undone, and the actual wrongdoing. And every punishment is twofold: first, there is the loss of the blessing which would have followed upon obedience, and secondly, the presence of actual misery.

Because they have defiled ... - Rather, “because they have profaned My land with the carcases of their detestable things” (their lifeless and hateful idols, the very touch of which pollutes like that of a corpse, Num 19:11); “and hare filled My inheritance with their abominations.”

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Double: enormous. (Haydock) (Chap. xvii. 18.) --- I will punish them doubly. --- Carcasses. So he styles the victims, or idols, the representations of dead men.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Before I will restore them, and return in my wonted favour to them, I will punish them for their ways which 1 have seen, which are ways of iniquity, and will plentifully punish them; (for so

double here signifies, not the double of what their sins deserve;) because by their idolatry, blood, and cruelty, and other sins, they have defiled the land which I own, and which I have given them; and have filled that country which I have chosen for and named

my inheritance with their

abominable things, that is, practices, or unclean beasts offered to their idols in sacrifices, or innocent persons slain by them.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

18. And first — Namely, before the return already mentioned.

Double — Various interpretations have been given of this. 1) I will recompense double — that is, two times — in allusion to the Babylonian and Roman captivities. 2) I will recompense their former iniquities and the repetition of them. 3) Amply and fully. Compare Isa_40:2; Job_11:16; Jer_17:18. This is the only satisfactory explanation.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Firsti.e. before "I bring them back again into their landI will recompense... double; i.e. amply, in full measure. (comp. Jer_17:18 Isa_40:2 Rev_18:6) With the carcasses , etc. The idols, which "defile the consciences" of those who worship them, are compared to the most unclean and loathsome objects.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

I will recompense - Before I will restore them, I will plentifully punish them, (for so double here signifies, not the double of what their sins deserve.) Defiled - By their idolatry, blood and cruelty. Detestable - Unclean beasts offered to their idols, or innocent persons slain by them.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

the doubling of their iniquity Because they repeated their iniquity to do the iniquities of their fathers. And Jonathan renders in this manner: And I will recompense the second ones like the first ones double.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.