Jeremiah 22:8

Jer 22:8 And many nations shall pass by this city, and they shall say every man to his neighbour, Wherefore hath the LORD done thus unto this great city?

Ver. 8. And many nations shall pass, &c.] By a personification of passengers admiring the utter ruin of so famous a city, the prophet setteth forth the cause of their desolations.

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.

22:8-9 The ruin of Jerusalem would proclaim to other nations the consequences of Judah’s violation of their covenant with the Lord their God.

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

As they that wonder at a thing which they thought would never have come so to pass, Deut. 29:24; 1 Kings 9:8.

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

(Deu 29:24-25). The Gentile nations, more intelligent than you, shall understand that which ye do not, namely, that this city is a spectacle of God's vengeance [CALVIN].

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 8. Many nations shall pass] These words seem borrowed from De 29:22, &c.

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

The Prophet shews in these words how blind the Jews were as to their own ruin, in disregarding in so refractory a manner the judgment of God. The words no doubt embrace two contrasts; he compares mortal men with God, and those many nations with him alone. The Jews could not bear God as their judge, and were still refractory and strove by their perverseness to overcome him. Then the Prophet says, that as they would not endure to be judged by God, judges would come who would pronounce on them a free impartial sentence; and who were they to be? the heathens. And then, as the Jews would not obey the one true God, the Prophet sets many nations in contrast with the one true God.

We hence see the full import of these words, Pass shall many nations through this city; that is, God has hitherto adorned this city with many privileges, so that it became like a miracle to foreigners, for so conspicuous was the dignity of this city, that it attracted the notice of all, and its fame was known far and wide. Now, he says, this city shall be deprived of all its ornaments, when God shall depart from it. Pass, then, he says, shall man. nations through this city, and they will inquire, every one of his friend, Why hath Jehovah done thus to this city? Jeremiah, no doubt, indirectly condemns, not only the sloth, but also the insensibility which had so demented the Jews, that they never duly reflected on God’s judgment, nor were ever touched by the curses of the Law. He then shews that there would be more understanding and wisdom in the Gentiles, for on seeing Jerusalem overthrown and wholly demolished, they would know that this had not happened by chance, but was an evidence of vengeance from heaven. We thus see that he upbraided the Jews with their own stupidity, as they did not consider the judgment of God; but he ascribed to the nations wisdom and the spirit of inquiry; for they would ask, “Why has Jehovah done thus to this city?”

“The nations,” he says, “will understand what ye do not comprehend, even that this city will exhibit an example of dreadful vengeance, and this will be the subject of their inquiry; but while God now of his own free will foretell this to you, ye close your ears; surely there would be no need of much inquiry in a matter so clear, were you not deaf and blind, and indeed obstinate, for God of his own accord warns you beforehand. What, then, can this be, that God forewarns you and ye refuse to hear him, except that the devil bewitches you?”

And he says, this great city; for its ruin was more remarkable on account of its greatness. When a small town is destroyed, hardly any account is made of the event; but when a city falls, which was everywhere celebrated for its largeness, and also for the extraordinary benefits conferred on it by God, it excites the wonder of all, as though it had fallen from the clouds.

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.

(8, 9) Wherefore hath the Lord done thus . . .—The coincidence of thought and language with Deuteronomy (Deu_29:24-26) again calls for notice.

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

And many nations shall pass by this city,.... After it is burned down and destroyed; that is, people out of many nations travelling that way:

and they shall say every man to his neighbour; as in company together, passing along the ruined walls of the city:

wherefore hath the Lord done thus unto this great city? so fortified and so full of people; the metropolis of the whole nation; the greatest city in the east; yea, the joy of the whole earth; a city peculiarly dear to the Lord; greatly honoured by him with his presence, worship, and ordinances, and yet now in ruins; how comes this to pass? they see and acknowledge the hand of the Lord in it, having a better notion of things than the Jews themselves had.

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

According to God’s threatenings, Deu 29:24; 1Ki 9:8. Though the Jews would not understand that there was a cause, yet others would understand it, and inquire into it.

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

8, 9. Compare Deu_29:23-26, and 1Ki_9:8.

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

Vers. 8, 9. On visiting the ruins of a city.

What a picture we have here! Many nations passing by on the high-road between Egypt and the East struck with amazement at the ruins of Jerusalem. Is not the sight of a city in ruins always a source of pathetic interest? As we wander about the silent streets of Pompeii the stillness of death is appalling by contrast with the tumult of pleasure and commerce which formerly thronged those once busy thoroughfares. Such a melancholy spectacle muses thought and inquiry. Gibbon tells us that it was while seated among the ruins of the Capitol that he first thought of writing the history of the decline and fall of the city of Rome. The magnificent ruins of Carnac and of Persepolis naturally lead us to ask how prosperity and power came to pass away from Persia and Egypt. So must it have been in ancient times with the ruins of Jerusalem. Jeremiah warns the citizens that their city, now brilliant in splendor and prosperity, will soon astonish all beholders with its overthrow. We have in the words of the prophet a question and an answer.

I THE QUESTION. (Ver. 8) It is put by the heathen nations. These people who cannot understand the religion of Jerusalem can see clearly enough her ruin. The world has eyes for the shame of the Church in her overthrow, though none for her highest glory, that of the beauty of holiness. The question is asked by many nations. The spectacle is open to all, and so startling that many are arrested by it. How true is this even in the case of individual men! If a Christian falls into sin and shame the scandal rings through the world.

1. This question bears witness to the horrible doom of sin. The ruins are so extensive and so completely wrecked, that all who pass by are fascinated and appalled by the sight of them. If strangers are so struck, how must the children of the city feel? Well may they hang their harps on the willows, and sit them down in despair by the waters of Babylon. Yet the temporal ruin of a city is slight compared with the spiritual ruin of a soul.

2. The question bears witness to the surprise that this calamity excited.

(1) It was in contrast to former prosperity. We are too ready to see in prosperity the promise of its continuance. But no delusion can be greater.

(2) It was in opposition to the boasts of the Jews. They had regarded their city as sacred and invulnerable. So the French under the empire were taught to consider Paris. And this serf-confidence carries weight with others; for the world is indolent and thoughtless enough to take people very much at their own estimate of themselves. Nevertheless it is vain.

(3) It was in spite of the supposed protection of God. The Jews were the elect nation. Hence the expectation of their immunity; but a vain expectation. No Divine favoritism will save us from the consequences of our sins.

3. The question suggests no possibility of kelp from the nations. They may pity, but they can do nothing. The stare of the crowd only aggravates the calamity. Well may such a prospect strike grief into the people interested.

II THE ANSWER. (Ver. 9)

1. The cause of this calamity may be known. Even the heathen nations may know it. Providence is not so mysterious as we suppose. No study is more lofty or more useful than the study of the moral philosophy of history. Treated only on secular grounds, it may be perplexing and unsatisfactory. But regarded in the light of the principles of the Bible, it may be fruitful in sound results.

2. The cause is moral. The hosts of Nebuchadrezzar conquered Jerusalem. Swarms of northern races and Asiatic hordes swept away the power of imperial Rome. Paris fell before the guns and discipline of the German army. Yet in each of these cases moral corruption was behind the physical cause of ruin, sapping the strength of the doomed city and provoking the onslaught of its foes.

3. The special cause was unfaithfulness to God:

(1) forsaking God for God never withdraws his protection from his people till they have abandoned their fidelity to him;

(2) breaking the covenant for this had two sides, and God"s promised grace is conditioned by the conduct of his people; and

(3) positive idolatry for the unfaithful servant of God never rests with the abandonment of his God. He must serve some master. Such moral and religious corruption justifies punishment and requires chastisement. We may believe that a right understanding of the guilt and necessities of men will ultimately convince us of the righteousness and wisdom of God"s sterner dealings, which at first naturally excite our wonder and dismay.

Vers. 8, 9. Monumental judgments.

I EXCEPTIONAL PENALTIES WILL ATTEND THE ABUSE OF EXCEPTIONAL PRIVILEGES.

1. As a measure justice. The position attained by Jerusalem was due not so much to its site as to its being the center of a theocracy. The foundation of its prosperity was a spiritual one. It was God"s elective favor which had lifted it up above the cities of the earth. Presuming upon this, the first laws of righteousness had been violated and the whole conditions of the covenant relation ignored. This assumption of the inalienability of Divine blessings is at the root of every great apostasy. It is doubly unrighteous.

(1) As a robbing of God.

(2) As a misuse of a falsely acquired advantage and reputation.

The robbery of such things is of infinitely greater heinousness in so far as they transcend in their value merely earthly treasures, and differ from them in the terms of their acquisition. It is free grace and unrequited love that are trampled on, and the punishment must therefore be the more exemplary.

2. As a necessary precaution. Pretensions so great are apt to mislead others. People who say, "The temple of the Lord, the temple of the Lord are we," may be taken at their own estimation if no marked change takes place in their external condition. God, therefore, uses his judgment in its external signs as an index of his reprobation. Other nations than Israel have illustrated this principle in their decline and fall. The great peoples of Christendom are on their trial. There is nothing more hateful in the sight of God than a people that has outlived its religion and yet retains the profession of it. Although the chief penalties of unfaithfulness in spiritual things must be inward, external evidences will not.be wanting of what has taken place. How colossal the ruin of a power that has once been Christian, and has been exalted through Divine grace for the fulfillment of pledges, which have never been redeemed! (Mat_23:37 Mat_11:23)

II THE JUDGMENT OF GOD WILL BE ENDORSED BY THE VERDICT OF THE WORLD. Even the ruins of Jerusalem would be a thing to gaze at. Its desolation would be unlike any other. The epitaph of a forfeited spiritual supremacy would seem to be graven on the very stones. There is ever something unmistakable and peculiar in the condition of those who are rejected by God. Their misery is not as other misery, their ruin not as other ruin.

1. The spectacle will be self-explanatory. Not that every sin and failing of God"s people would be written in earthly chronicles, but the causes of their decay would be broadly apparent. So is it with the Church from which God removes his candlestick, and the soul in whom the light has become darkness.

2. It will be morally impressive. Even in its misery the people of God will instruct the nations; and the Church of Christ will be a spectacle to angels and to men in its failures as in its successes. M.

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

Then many nations will pass by this city

Here "nations" refers to the people from those nations that pass by. AT: "Then many people from various nations will pass by this city" (See: Synecdoche)

bowed down to other gods and worshiped them

These two phrases mean the same thing. The phrase "bowed down" describes the posture that people used in worship. AT: "they worshiped other gods" (See: Doublet and Symbolic Action)

translationWords

nation

Yahweh

covenant

God

bow

false god

worship

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.