Jeremiah 3:24

Jer 3:24 For shame hath devoured the labour of our fathers from our youth; their flocks and their herds, their sons and their daughters.

Ver. 24. For shame hath devoured the labour of our fathers.] That shameful thing, Baal hath done it; {Jer 11:13 Hos 9:10} he hath even eaten up our cattle and our children, of whom, if any be left, yet there is nothing left for them. And this we now see, long and last, paenitentia ducti, et nostro male edocti, having bought our wit, and paid dear for our learning. And may not many ill husbands among us say as much of their drunkenness and wantonness? See Pro 5:9-12. {See Trapp on "Pro 5:9"} {See Trapp on "Pro 5:10"} {See Trapp on "Pro 5:11"} {See Trapp on "Pro 5:12"}

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 3:24-25. For shame hath devoured the labour of our fathers — That is, the fruit of their labour, יגיע, which properly signifies labour and toil, being here put by a metonymy for the substance acquired by toil; that is, their labours have been followed by disappointment and shame; they have not reaped the expected fruit of them. Or sin, which causes shame, especially the sin of idolatry, has brought all our calamities upon us, the loss of our goods and substance, the dispersion of our families and nearest relations, and all the other miseries of our captivity: all these evils, which we and our forefathers have felt, are the effects of our idolatry, of which we are now heartily ashamed, and which had brought shame and confusion upon us. Blaney renders הבשׁת, (which we translate shame,) that thing of shame, meaning the idol which they worshipped, called by the same name, chap. Jer 11:13; Hos 10:10; “and with good reason,” says he, “because, in return for all the expense and pains bestowed upon it, it only frustrated the hopes of its votaries, and, as it follows in the next verse, left them mortified with disappointment, and overwhelmed with disgrace, for having deserted the service of a Being that could have saved them, in pursuit of so vile and worthless an object.” We lie down in our shame — Being unable to bear it. Our confusion covereth us — On account both of our sins and sufferings. Sin hath laid us under such rebukes of God’s providence, and such reproaches of our own consciences, as surround us and fill us with shame. These expressions, which set forth the greatness of their repentance and sorrow, are taken from those who cast themselves down upon the ground, and cover themselves with dust or ashes, out of grief and anguish of mind.

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

For their idolatry God’s vengeance hath light upon them and theirs.

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

shame--that is, the idols, whose worship only covers us with shame (Jer 11:13; Hos 9:10). So far from bringing us "salvation," they have cost us our cattle and even our children, whom we have sacrificed to them.

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 24. For shame hath devoured] The word shame, here and in Jer 11:13; Ho 9:10, is supposed to signify Baal, the idol which they worshipped. That thing or shame which has brought you into contempt, confusion, and ruin. Sooner or later every sinner must be ashamed of his conduct; next, confounded; and, lastly, ruined by it, unless by true faith and hearty repentance he returns to the Lord.

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

They confirm more fully the same complaint, — That God had by manifest proofs shewed the sins of the nation; for he had consumed their labor, that is, whatever they had acquired by labor. He also adds sheep and cattle, and then sons and daughters He does not indeed ascribe this consumption to God; but the mode of speaking is more emphatic, when he says, Shame has consumed the labor of our fathers from our childhood: for by shame he understands wickedness, of which they ought to have been ashamed. The meaning then is, that all the evils they had endured could in no other way be accounted for, inasmuch as the whole was to be ascribed to their wickedness. Our shame, then, that is, our wickedness, has consumed the labor of our fathers 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.

(24) Shame.—The Hebrew noun has the article, “the shame,” and is the word constantly used as the interchangeable synonym for Baal, as in Jerubbaal and Jerubbesheth (Jdg_6:32; 2Sa_11:21), Mephibosheth and Merib-baal (2Sa_4:4; 1Ch_8:34). The words point accordingly to the prodigal waste of victims, possibly of human life also, in the worship of Baal and that of Molech, which in the prophet’s mind was identified with it, and which had brought with it nothing but a lasting shame. This also forms part of the confession of the repentant people (comp. Jer_11:13).

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

24. Vain was the boisterous service spoken of in Jer_3:23. It is not merely without profit, but most hurtful.

the shameful thing] Heb. Bosheth (shame), a word frequently substituted for Baal, when the latter had come to have idolatrous and therefore shameful associations. Cp. Jer_11:13, where the two are identified, also Hos_9:10; so too Jerubbaal (Jdg_6:32) = Jerubbesheth (2Sa_11:21); Eshbaal (1Ch_8:33) = Ishbosheth (2Sa_2:8).

their sons and their daughters] See on Jer_5:17, and cp. 2Ki_16:3; 2Ki_21:6.

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.

For shame hath devoured the labour of our fathers from our youth,.... That is, sin, which is the cause of shame, and of which sinners ought to be ashamed, and will be sooner or later; so the Targum renders it, "the confusion of sins"; and the Jewish writers generally interpret it of idolatry, and of the idol Baal, as Kimchi and others, called "shame", or that "shameful thing", Jer 11:13, this idol, because of the multitude of the sacrifices offered to it, consumed what their fathers laboured for, ever since they had known them; or, for their worshipping of this idol, such judgments came upon them as consumed all they got by hard labour; or rather it may regard their shameful sin of rejecting the Messiah, and crucifying him; which they will be ashamed of at the time of their conversion, when they shall look on him whom they have pierced, and on account of which they suffer the many calamities they now do:

their flocks and their herds, their sons and their daughters; whatever evils have befallen them in their persons, families, and estates, they will confess are owing to sin they have committed, of which they will now be ashamed; hence it follows:

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

For ... - And. It is the continuation of the thought in Jer 3:23. Idolatry was there described as unprofitable, here as ruinous and hurtful.

Shame - literally, the shame (Bosheth, personified), that is, “Baal.” The names “Bosheth” and “Baal” are constantly interchanged. Compare Jdg 6:31-32.

Their flocks and their herds - The temperate and sober enjoyments connected with Yahweh’s sacrifices led to no excess, whereas in idol-worship the people, after sitting down “to eat and drink, rose up to play,” and wasted both health and substance in licentious revelry.

Their sons ... - This probably refers to human sacrifices.

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

Confusion. Thus Baal was styled Boseth, contemptuously, Jeremias xi. 13.

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).

Shame; either in general put for sin, which causeth shame, a metonymy of the effect; for that brought shame first into the world, Gen 2:25. Or in particular the idol Baal, called the shameful thing, Jer 11:13; Hos 9:10. Hath devoured the labour of our fathers: q.d. This hath been the fruit of our idolatry, to have all things go to ruin, both in respect of expense; that which our fathers having got for themselves and us by their industry, they have expended upon Baal, and other idols, Eze 16:16-21; and also of the heavy judgments that God brought upon us for it, Jer 5:17.

From our youth; either with reference to the nation, ever since they began first to be a people unto God, and followed him in the wilderness, Jer 2:2; or rather, ever since we were born, or took notice of any thing, thus it was from time to time; we find from our childhood that our fathers have laboured in vain, and all things have succeeded ill with us, because of their departure from God. Their flocks and their herds, their sons and their daughters: all these things are mentioned to show that they did thrive in nothing; but either a blast upon all from God, Hos 9:11, to the end; Mal 2:2,3; or idolatrous sacrifices, consumed all, Amo 4:4,5, the idols not sparing even their very children, Psa 106:37; or the enemy spoiled them of all, Jer 5:17; and all this as the sad effect of their idolatries.

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

24. Shame hath devoured, etc. — Literally, the shame, namely, the shame-god, an opprobrious epithet for Baal, whose worship had eaten up the substance of the people and even devoured their children.

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

For shame; rather, and the Shame (i.e. the Baal). The words Bosheth ("Shame") and Baal are frequently interchanged; so again in Jer_11:13. (comp. Hos_9:10) So, too, Jerubbesheth stands for Jerubbaal; (2Sa_11:21; comp. Jud_1:6:32) Ishbosheth for Eshbaal. (2Sa_2:8; comp. 1Ch_8:33) Hath devoured the labor of our fathers, etc.; a condensed way of saying that Baal-worship has brought the judgments" of God upon us, our flocks, and herds, and all the other labor (or rather "wealth;" i.e. fruit of labor) of our fathers, being destroyed as the punishment of our sins. (comp. Deu_28:30-32) Another view is that the "devouring" had to do with the sacrifices, but it is improbable that the sacrificial worship of Baal bad developed to such a portentous extent, and the former explanation is in itself more suitable to the context.

Vers. 24, 25. Shame.

I SHAME IS A NATURAL ACCOMPANIMENT OF GUILT.

1. Distinguish shame from modesty. Modesty is the fear of shame. Modesty shrinks from doing the thing which when done will result, or ought to result, in shame. Thus modesty pertains to innocence, shame to guilt.

2. Distinguish natural shame from guilty shame. Natural shame results from the exposure of what should be kept private but is pure in itself this applies to spiritual as well as bodily delicacy; guilty shame is associated with that which, whether revealed or not, is morally bad.

3. Distinguish false from true shame. The blush of innocence when falsely accused, the shrinking from the disapproval by others of conduct which we feel conscientiously bound to pursue, and similar feelings, are instances of the former. They simply result from weakness. Such shame is a needless pain, but it is only culpable when it leads to weak subserviency to what we know is not right the fear of man which bringeth a snare. True shame is not simply the distressing consciousness of the disapproval of others, but the consciousness that this is well deserved.

II REPENTANCE LEADS US TO REGARD SIN WITH SHAME. Israel then names Baal, the god of her former worship, "Shame." To the penitent "all things are new." The sins in which he gloried are now objects of the deepest shame.

1. Men must see sin in a true light to regard it with shame. The Israelites are here represented as confessing sin; they feel it is their Own act: "We have sinned;" they feel that their fathers" sin does not extenuate the guilt of the new sin of the children, but, on the contrary, adds to the cumulative guilt of the nation.

2. When sin is thus regarded, the shame is overpowering and overwhelming: overpowering, for Israel says, Let us lie down in our shame," there is no resisting the influence of it, it crushes to the dust in humiliation; and it is overwhelming, "let our confusion cover us;" such shame is no superficial and transient emotion. It is all-absorbing.

III THE SHAME FOR SIN IS A WHOLESOME CORRECTIVE. Nothing is more painful. Self-love, self-conceit, and self-respect are all cruelly wounded. Yet the bitter medicine is a true antidote to the sweet poison of sin.

1. It opens our eyes to the fatal conse quences of wickedness. In regarding Baal as "shame," the people seem to discover for the first time that he had "devoured the labor of their fathers from their youth." The passion of sin throws a false glamour about it and its effects which shame dissolves.

2. It serves as a strong deferrer from future sin. It makes our old ways look horrible, disgusting, contemptible. We wonder how we could have loved them, and so long as the shame lasts nothing could induce us to return to them. Unfortunately, shame soon dies away, and if disregarded leaves men harder than before. Therefore it should not be trusted in by itself, but used as a means to lead us to the enduring security against sin in Christ. (Rom_8:1-5)

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

Shame - Sin, which causes shame, for that brought shame first into the world. Devoured - This hath been the fruit of our labour.

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

But the shameful thing The idolatry with which we occupied ourselves, as Scripture states. “And they turned aside to the shameful thing” (Hosea 9:10).

consumed the toil of our fathers Because of the iniquity of its worship, our toil was pillaged.

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.