Jeremiah 25:34

Jer 25:34 Howl, ye shepherds, and cry; and wallow yourselves [in the ashes], ye principal of the flock: for the days of your slaughter and of your dispersions are accomplished; and ye shall fall like a pleasant vessel.

Ver. 34. Howl, ye shepherds.] Ululate, volulate. Shriek and roll. This is spoken to the governors and grandees; for in public calamities such usually suffer more than meaner men. The corks swim, saith one, when the plummets sink. If a tree have thick and large boughs, it lieth more open to lopping.

And ye shall fall like a pleasant vessel,] i.e., Irremediably. Like as a crystal glass or China dish once broken cannot be pieced again.

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.

Jer 25:34-35. Howl, ye shepherds, and cry — The imperative is here also put for the future: see Jer 25:27. Shepherds are here the same with kings, princes, or generals. In pursuance of the same metaphor, by the principal of the flock are meant the great and rich men of each nation. Though such are wont to be the most courageous and secure, yet of these it is foretold, that their hearts should so fail them that they should howl, and cry, and wallow in ashes. Seeing themselves utterly unable to make head against the enemy, and seeing their country, which they had the charge of, and for the protection and prosperity of which they were concerned, inevitably ruined, they should abandon themselves to despair, sorrow, and lamentation. For the days of your slaughter, &c., are accomplished — The time fixed in the divine counsel for the slaughter of some, and the dispersion of the rest, is fully come. And ye shall fall like a pleasant vessel — Ye shall be utterly destroyed, as a crystal glass when it is dashed against the ground. The shepherds shall have no way to flee, &c. — The enemy will be so numerous, so furious, so sedulous, and the extent of their army so vast, that it will be impossible to avoid falling into their hands.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

25:34-35 The earth’s evil shepherds were vicious tyrants who ruled the nations. • Roll in the dust: A sign of distress.

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

Which are most easily broken.

Ye that are chief rulers, and governors.

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

shepherds--princes (Jer 22:22). Here he returns to the Jews and their rulers, using the same image as in Jer 25:30, "pasture" (see on Jer 25:30).

wallow yourselves--Cover yourselves as thickly with ashes, in token of sorrow, as one who rolls in them (Jer 6:26; Eze 27:30) [MAURER].

principal--leaders. The Septuagint translates "rams," carrying out the image (compare Isa 14:9, Margin; Zac 10:3).

days of your slaughter . . . of . . . dispersions--rather, "your days for slaughter (that is, the time of your being slain), and your dispersions (not 'of your dispersions'), are accomplished (are come)."

pleasant vessel--Ye were once a precious vessel, but ye shall fall, and so be a broken vessel (see on Jer 22:28). "Your past excellency shall not render you safe now. I will turn to your ignominy whatever glory I conferred on you" [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 34. Howl, ye shepherds] Ye kings and chiefs of the people.

Ye shall fall like a pleasant vessel.] As a fall will break and utterly ruin a precious vessel of crystal, agate, &c., so your overthrow will be to you irreparable ruin.

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

I doubt not but that the Prophet now turns his discourse especially to his own nation, which interpreters have not observed, and hence have not understood the meaning of the Prophet. He prophesied of God’s judgments, that the Jews might know that they in vain looked for impunity, as the Lord would not pardon the ignorant and destitute of all true knowledge, who might have pretended their ignorance as an excuse; and also that this comfort might support the minds of the godly, that the heathens, involved in the same guilt, would be subjected to the same judgment; and lastly, that knowing the difference between them and other nations, they might flee to God’s mercy and be encouraged to repent by entertaining a hope of pardon. After having then treated this general subject, he now returns to the people over whom he was appointed a teacher. He might indeed have declared from an eminence what was to take place through the whole earth; for so extensive was the office of a herald which God had conferred on him. He might then by the virtue of his office have denounced ruin on all nations; but he ought not to neglect his special care for the chosen people. And so I explain this passage; for he now again directs his discourse to the Jews.

Hence he says, Howl, ye pastors, and cry, etc. By pastors he means the king and his counsellors, the priests and other rulers; and by the choice of the flock he seems to understand the rich, whose condition was better than that of the common people. Some in a more refined manner consider the choice of the flock to have been those void of knowledge, unlike the scribes and priests and the king’s counsellors; but this view seems not to be well-founded. I therefore adopt what is more probable, — that the choice of the flock were those who were rich and high in public esteem, and yet held no office of authority in the commonwealth or in the Church. However this may be, the Prophet shews, that as soon as God began to put forth his hand to punish the Jews, there would be no ranks of men exempt from lamentation, for he would begin with the pastors and the choice of the flock.

He adds that their days were fulfilled Here he indirectly condemns that wicked security which had for a long time hardened them, so that they despised all threatenings; for God had now for many years called on them, and had sent his Prophets one after another; when they saw the execution of judgment suspended over them, they considered it only as a bugbear, “Well, let the prophets continue to pronounce their terrors, if they will do so, but nothing will come of them.” Thus the ungodly turned God’s forbearance into an occasion for their obstinacy. As then this evil was common among the Jews, the Prophet now says, by way of anticipation, that their days were fulfilled For there is to be understood this contrast, that God had spared them, not that he had his eyes closed, or that he had not observed their wicked deeds, but that he wished to give them time to repent; but when he saw that their wickedness was unhealable, he now says that their days were completed. And he adds, to be killed or slain. I wonder that learned interpreters render this, “that they may slay one another.” There is no need of adding anything, for the Prophet meant to express no such sentiment, nor to restrict what he denounces here on the Jews, to intestine or domestic wars; on the contrary, we know that they were slain by aliens, even by the Chaldeans. This sense then is forced, and is also inconsistent with history. It is added, and your dispersions also are fulfilled, or your breakings. The verb פוף, puts, means to scatter or to dissipate, and also to afflict, to tear; and the sense of tearing or breaking is what I prefer here. And he adds, And ye shall fall as a precious vessel This simile appears not to be very appropriate, for why should he not rather compare them to an earthen vessel, which is of no value and easily broken? But his object was to point out the difference in their two conditions, that though God had honored them with singular privileges, yet all their excellency would not keep them safe; for it often happens that a vessel, however precious, is broken. And he speaks not of gold or silver vessels, but of fragile vessels, once in great esteem. That he might then more grievously wound them, he says that they had been hitherto precious vessels, or a precious vessel; for he speaks of them all in the singular number, and that they were to be broken; and thus he confirms what I said on the last verse, that hypocrites in vain trusted in their present fortune, or in the superior blessings of God, for he could turn to shame whatever glory he had conferred on them. It follows, —

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.

(34) Howl, ye shepherds.—The idea of the flock suggested in the “habitation” or “pasture” of Jer_25:30 is here expanded. The “shepherds” are, as usual, the rulers of the people (Jer_10:21; Jer_22:22, et al.).

Wallow yourselves in the ashes.—The words in italics have probably been added to bring the passage into conformity with Jer_6:26, but they are not needed, and the interpretation is unauthorised. Better, therefore, roll on the ground. By some interpreters the word is rendered “sprinkle yourselves.” The “principal of the flock” are the “strong ones,” i.e., the best and fattest of the rams, denoting figuratively the princes and captains of the people.

And of your dispersions.—The Hebrew text seems faulty, and a slight alteration, now generally accepted, gives, and I will scatter you.

Like a pleasant vessel.—The sudden change of metaphor is somewhat startling, as judged by our rules of rhetoric; but the poets and prophets of Israel wrote without the fear of criticism, and used each image that presented itself, if it was fit for its immediate purpose, without caring much for continuity. The thought of the scattered flock suggested the idea of a dispersion or breaking-up of another kind, even that of the “pleasant vessel” (literally, the vessel of desire, i.e., a vase made as for kingly and honourable uses), falling with a crash and shivered into fragments, which Jeremiah had presented to the people in his acted parable and spoken words in Jer_19:10-11, and in Jer_22:28. The LXX. translators give like the chosen rams, as if anxious to avoid the mixed metaphor, and venturing on a conjectural emendation of the text.

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

34. wallow yourselves in ashes] rather, sprinkle yourselves. See on Jer_6:26. The words “in ashes” are added in E.VV. only because they occur in the Hebrew of the other passage.

principal of the flock] not equivalent to “shepherds,” but rather, chief among the sheep, i.e. wealthy ones of the people, whose rank and riches avail nothing now.

and I will break you in pieces] mg. (less well) and I will disperse you. Aq. Symm. Theod. Vulg. read, and your dispersions. The Hebrew is difficult in point of grammar.

like a pleasant vessel] By altering one Hebrew consonant, we can render with LXX like choice rams. But the reading “rams” might easily arise through the influence of “principal of the flock” just before, and to this we may add that the figure of a vessel in such a connexion has been already used by Jeremiah (Jer_22:28). Cp. also 2Ch_32:27; 2Ch_36:10; Hos_13:15; Nah_2:9.

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.

And the shepherds shall have no way to flee,.... Or, "and flight shall perish from the shepherds" (u); though they may attempt it, they shall not be able to accomplish it; neither the dignity of their persons, the greatness of their power, or the abundance of their riches, would make a way for them; their enemies being so numerous, powerful, and watchful:

nor the principal of the flock to escape; this was particularly verified in Zedekiah and his princes, Jer 39:4. The Targum is,

"and the house of fugitives shall perish from the kings, and deliverance from the mighty of the people.''

(u) "et peribit fuga a pastoribus", V. L. "effugiumperibit", Schmidt; "perfugium", Cocceius.

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

Principal of the flock - i. e., noble ones.

Wallow yourselves in the ashes - Rather, roll yourselves on the ground.

For ... - Read; “for your days for being slaughtered are accomplished, and I will scatter you” (or, (dash you in pieces).

Fall like a pleasant vessel - The comparison suggests the idea of change from a thing of value into worthless fragments.

Jer 25:36

Hath spoiled - Or, spoileth.

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

Leaders. Septuagint, "rams." He addresses the princes. --- Vessels. Septuagint, "chosen rams," fattened for slaughter.

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).

Shepherds, and the

principal of the flock, are in this place of the same significancy, by both he means the civil rulers; so the word is used Jer 22:22; 23:1. These he calls aforehand to bewail their fate; for the days were now come when they should be slain and scattered. And he tells them their fall should be like the fall of a crystal glass, or some delicate tender vessel, which when it falleth breaketh in pieces, and cannot again be set together.

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

34. Howl, ye shepherds — Thrown into consternation by both the lion and the storm.

Wallow yourselves — Roll yourselves.

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

Wallow yourselves in the ashes. Supply rather, in the dust, (Mic_1:10) as more suitable to the figure. (see on Jer_6:26) The shepherds, and the principal (or, noble ones) of the flock, are, of course, merely different forms of expression for the rulers. The days of your slaughter and of your dispersions are accomplished; rather, your days for being slaughtered are fulfilled; and I will scatter you (or, dash you in pieces). This is the reading of an old and valuable manuscript at St. Petersburg, and is partly favored by the pointing; it is adopted by most modern critics, the form in the text being ungrammatical. Pleasant; or, precious. (comp. Dan_11:8, Authorized Version) Compare the figure in Jer_22:28.

Vers. 34-38. Howling shepherds.

In the general calamity of the nation the shepherds are especially called upon to howl and cry and wallow in the dust. The shepherds are the leaders of the people. These leaders, therefore, are not to be exempt from the distresses of the common people; on the contrary, trouble is to fall upon them in an aggravated degree.

I HIGH RANK IS NO SECURITY AGAINST TROUBLE. It may free a man from many annoyances, it cannot defend him from all kinds of calamity. It is chiefly a safeguard against the smaller vexations of life; the more serious troubles sweep over it unchecked. It is like a small breakwater that will keep back the little waves of a fresh sea, but is overwhelmed in the storm. When it is most needed it is of least use. Rank is no protection against disease and death, against general human calamities, such as the desolation of an earthquake, the ravages of a plague, the devastation of a war. Nevertheless men do trust to rank unreasonably, and find it a snare when their false confidence is exposed.

II LEADERS OF MEN SUFFER FROM THE TROUBLES THAT FALL UPON THEIR FOLLOWERS. The shepherd suffers with his flock. The patron is dependent on his clients. The king is great with the greatness of his people, and brought into trouble by his nation"s distress. This is more than sharing a general calamity. It is experiencing a trouble that is directly caused by the distress of dependants. History has proved the mistake of those tyrants who have thought to secure their own grandeur by the brutal degradation, the bondage and misery of their subjects. The truly prosperous sovereign is net the Pharaoh reigning in lonely magnificence over a nation of slaves, but the beloved ruler of a free and enlightened people.

III PERSONS IN EXALTED POSITIONS ARE LIABLE TO PECULIAR TROUBLES FROM WHICH ORDINARY MEN ARE EXEMPT. Not only are they not free from the common distresses of mankind, not only are they directly affected by the distresses of those beneath them; they are also subject to special dangers arising from their high and prominent position.

1. They are burdened with a responsibility that is proportionate to their elevation. If much has been given to them, much is expected of them. Every eye is upon them. Any mistake of theirs which might pass unnoticed in obscure men, is dragged into the full blaze of jealous criticism. If such men abuse a great trust they may expect to be visited with a great judgment.

2. They are liable to special attacks of animosity. Like officers in the field, they are picked out by opponents. Kings have dangers of assassination which obscure men need never fear. The highest tree catches the fiercest blast of the gale, while humble shrubs grow at peace in sheltered nooks.

3. They feel the blow of trouble most acutely. They who stand highest can fall lowest. Poverty is not the calamity to a born pauper that it proves itself to a bankrupt prince.

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

Shepherds - Shepherds and the principal of the flock, in this place mean civil rulers. A pleasant vessel - Like a crystal glass, or some delicate vessel, which breaks in pieces and cannot again be set together.

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

shepherds

Yahweh speaks of the leaders of Israel as if they were shepherds who are responsible for protecting and caring for the people, who, implicitly, are spoken of as if they are the sheep. (See: Metaphor)

Roll about in the dust

This is a sign of sorrow, mourning or distress. (See: Symbolic Action)

you leaders of the flock

This phrase also refers to the leaders of Israel who are responsible to care for the people, who are spoken of as if they were a flock of sheep. AT: "you leaders of the people" (See: Metaphor)

for the days of your slaughter have come

Usually it is the sheep that are slaughtered, but here Yahweh says that he will slaughter the shepherds. The word "slaughter" can be translated with a verbal phrase. AT: "for the time has come for me to slaughter you" (See: Irony and Abstract Nouns)

you will be scattered when you fall like fine pottery

Yahweh speaks of the leaders of Israel being destroyed as if they are pieces of pottery that shatter when they fall to the ground. This can be stated in active form. AT: "you will fall like fine pottery and your shattered pieces will scatter on the ground" (See: Metaphor and Active or Passive)

Yahweh is destroying their pastures

Yahweh speaks of the nation in which the leaders think that they live peacefully as if it were the "pastures" in which they care for the sheep (See: Metaphor)

translationWords

shepherd

flocks

slaughter

ewe

refuge

Yahweh

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

Howl an expression of יְלָלָה, howling.

and roll i.e., roll in the dust (se vautrer in French).

and your scatterings This is a short verse; i.e., to say: and your scatterings shall come near.

like a precious vessel That is to say: If you say, “We are important,” there are many precious glass vessels that fall, break, and are lost.

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.