(1) The new discourse, or section of a discourse, deals more locally with the coming desolation of Jerusalem.
O ye children of Benjamin.--The city, though claimed as belonging to Judah, was actually on the border of the two tribes, the boundary running through the valley of Ben-Hinnom (Joshua 15:8; Joshua 18:16), and its northern walls were in that of Benjamin. It was natural that the prophet of Anathoth should think and speak of it as connected with his own people.
Blow the trumpet in Tekoa.--i.e., "give the signal for the fugitives to halt, but not till they have reached the southernmost boundary of Judah." Tekoa was about twelve miles south of Jerusalem (2 Chronicles 11:6). The Hebrew presents a play upon the name Tekoa, as nearly identical with its sound is the verb "blow," and the town is probably mentioned for that reason. The play upon the name is analogous to those that meet us in Micah 1:10-16.
Sign of fire.--Better, signal. The word, though applied to a fire or smoke signal in Judges 20:38; Judges 20:40, does not necessarily imply it. Such signals were, however, in common use in all ancient warfare.
Beth-haccerem.--i.e., the house of the vineyard, halfway on the road from Jerusalem to Tekoa. There, too, the signal was to be raised that the fugitives might gather round it. Jerome states (Comm. on Jeremiah 6) that it was on a mountain, and was known in his time as Bethacharma. It has been identified with the modern Jebel Fureidis, or "Hill of the Franks."
Evil appeareth out of the north.--Literally, is bending over us, as looking down on its prey. The word is that used of "righteousness looking down from heaven" in Psalm 85:11.
Verses 1-8. - Arrival of a hostile army from the north, and summons to flee from the doomed city. Verse 1. - O ye children of Benjamin. The political rank of Jerusalem, as the capital of the kingdom of Judah, makes it difficult to realize that Jerusalem was not locally a city of Judah at all. It belonged, strictly speaking, to the tribe of Benjamin, a tribe whose insignificance, in comparison with Judah, seems to have led to the adoption of a form of expression not literally accurate (see Psalm 128:68). The true state of the case is evident from an examination of the two parallel passages, Joshua 15:7, 8, and Joshua 18:16, 17. As Mr. Fergusson points out, "The boundary between Judah and Benjamin... ran at the foot of the hill on which the city stands, so that the city itself was actually in Benjamin, while, by crossing the narrow ravine of Hinnom, you set foot on the territory of Judah" (Smith's 'Dictionary of the Bible,' 1:983). It is merely a specimen of the unnatural method of early harmonists when Jewish writers tell us that the altars and the sanctuary were in Benjamin, and the courts of the temple in Judah. The words of "the blessing of Moses" are clear (Deuteronomy 33:12): "The beloved of the Lord! he shall dwell in safety by him, sheltering him continually, and between his shoulders he dwelleth;" i.e. Benjamin is specially protected, the sanctuary being on Benjamite soil. And yet these highly favored "children of Benjamin" are divinely warned to flee from their sacred homes (see Jeremiah 7:4-7). Gather yourselves to flee; more strictly, save your goods by flight. In Jeremiah 4:6 the same advice was given to the inhabitants of the country districts. There, Jerusalem was represented as the only safe refuge; here, the capital being no longer tenable, the wild pasture-land to the south (the foe being expected from the north) becomes the goal of the fugitives of Jerusalem. In Tokoa. Tokoa was a town in the wild hill-county to the south of Judah, the birthplace of the prophet Amos. It is partly mentioned because its name seems to connect it with the verb rendered blow the trumpet. Such paronomasiae are favorite oratorical instruments of the prophets, and especially in connections like the present (comp. Isaiah 10:30; Micah 1:10-15). A sign of fire in Beth-hakkerem; rather, a signal on Beth-hakkerem. The rendering of Authorized Version was suggested by Judges 20:38, 40; but there is nothing in the present context (as there is in that passage) to favor the view that a fiery beacon is intended. Beth-hakkerem lay, according to St. Jerome, on an eminence between Jerusalem and Tekoa; i.e. probably the hill known as the Frank Mountain, the Arabic name of which (Djebel el-Furaidis, Little Paradise Mountain) is a not unsuitable equivalent for the Hebrew (Vineyard-house). The "district of Beth-hakkerem" is mentioned in Nehemiah 3:14. The choice of the locality for the signal was a perfect one. "There is no other tell," remarks Dr. Thomson, "of equal height and size in Palestine." Appeareth; rather, bendeth forward, as if it were ready to fall.
6:1-8 Whatever methods are used, it is vain to contend with God's judgments. The more we indulge in the pleasures of this life, the more we unfit ourselves for the troubles of this life. The Chaldean army shall break in upon the land of Judah, and in a little time devour all. The day is coming, when those careless and secure in sinful ways will be visited. It is folly to trifle when we have eternal salvation to work out, and the enemies of that salvation to fight against. But they were thus eager, not that they might fulfil God's counsels, but that they might fill their own treasures; yet God thereby served his own purposes. The corrupt heart of man, in its natural state, casts out evil thoughts, just as a fountain casts out her waters. It is always flowing, yet always full. The God of mercy is loth to depart even from a provoking people, and is earnest with them, that by repentance and reformation, they may prevent things from coming to extremity.
O ye children of Benjamin,.... The tribe of Benjamin was with the tribe of Judah, and continued with that in the pure worship of God when the ten tribes revolted; and in the land of Israel, when they were carried captive; and besides, Jerusalem, at least part of it, was in the tribe of Benjamin, and particularly Anathoth, which was Jeremiah's native place, was in that tribe; and this altogether is a reason why the children of Benjamin are so distinctly addressed:
gather yourselves to flee out of the midst of Jerusalem; where some of this tribe lived, or had betaken themselves for safety: or the Jews in general may be meant; for, as Ephraim is often put for the ten tribes, so Benjamin may be put for the two tribes, as Judah frequently is: or the words may be rendered, "be ye strong" (i) "out of the midst of Jerusalem"; as by the Septuagint, and others; and the sense may be, gather together in bodies out of Jerusalem, and form yourselves into companies, and into an army, and be prepared to meet the enemy, and fight him, who is near at hand; quit yourselves like men, and be strong; show courage and valour; perhaps this is spoken ironically, as Kimchi thinks it is; though he interprets the word, "flee ye"; that is, if ye can find a place to flee to; and the Targum is,
"remove out of the midst of Jerusalem;''
but it seems rather to be a direction to go forth and meet the enemy, by what follows:
and blow the trumpet in Tekoa; as an alarm of war, to give the people notice of an invasion; that the enemy was at hand, and therefore should provide themselves with armour, and gather together to meet and oppose him. Tekoa was a city in Judah, 2 Chronicles 11:5, famous, for a wise woman in it, in the times of David, 2 Samuel 14:2. Jerom says it was twelve miles from Jerusalem, and might be seen with the eye; so that probably it was built on a very high hill, and for that reason chosen to blow the trumpet on, that it might be heard far and near; and which may be confirmed from its being said (k) to be the chief place in the land of Israel for the best oil, since olives grow on hills and mountains. There is in the clause a beautiful play on words (l), which those, who understand the Hebrew language, will easily observe:
and set up a fire in Bethhaccerem. This place, as Jerom says, lay between Jerusalem and Tekoa; one of this name is mentioned in Nehemiah 3:14. The Targum renders it,
"the house of the valley of the vineyards;''
and in the Misnah (m) mention is made of the valley of Bethhaccerem, the dust of which was red, and, when water was poured upon it, became hard; and this valley perhaps took its name from the town, which might be built upon a hill, and was famous for vines, from whence it was so called; and here might be a very high tower; for, as Kimchi and Ben Melech observe, it signifies a high tower, for the keepers of the vines to sit and watch the vines all about; and this was a very proper place to set up the sign of fire in, to give notice to the country all around; for it was usual with all nations, Persians, Grecians, and Romans, to signify in the night, by signs of fire, by burning torches, and the like, either the approach of an enemy, or help from friends; the former was done by shaking and moving their torches, the latter by holding them still (n); see Judges 20:38,
for evil appeareth out of the north; Nebuchadnezzar and his army out of Babylon, which lay north of Jerusalem: and great destruction; see Jeremiah 1:14.
(i) Sept. "confortamini", V. L. "fortes estote", Tigurine version. (k) Misn. Menachot c. 8. sect. 3.((l) . (m) Misna Nidda, c. 2. c. 5. & Maimon. & Bartenora in ib. (n) Vid. Lydium de re Militari, l. 5. c. 3. p. 185, 186. & Van Tillin ib. p. 52.
(1) The new discourse, or section of a discourse, deals more locally with the coming desolation of Jerusalem.
O ye children of Benjamin.--The city, though claimed as belonging to Judah, was actually on the border of the two tribes, the boundary running through the valley of Ben-Hinnom (Joshua 15:8; Joshua 18:16), and its northern walls were in that of Benjamin. It was natural that the prophet of Anathoth should think and speak of it as connected with his own people.
Blow the trumpet in Tekoa.--i.e., "give the signal for the fugitives to halt, but not till they have reached the southernmost boundary of Judah." Tekoa was about twelve miles south of Jerusalem (2 Chronicles 11:6). The Hebrew presents a play upon the name Tekoa, as nearly identical with its sound is the verb "blow," and the town is probably mentioned for that reason. The play upon the name is analogous to those that meet us in Micah 1:10-16.
Sign of fire.--Better, signal. The word, though applied to a fire or smoke signal in Judges 20:38; Judges 20:40, does not necessarily imply it. Such signals were, however, in common use in all ancient warfare.
Beth-haccerem.--i.e., the house of the vineyard, halfway on the road from Jerusalem to Tekoa. There, too, the signal was to be raised that the fugitives might gather round it. Jerome states (Comm. on Jeremiah 6) that it was on a mountain, and was known in his time as Bethacharma. It has been identified with the modern Jebel Fureidis, or "Hill of the Franks."
Evil appeareth out of the north.--Literally, is bending over us, as looking down on its prey. The word is that used of "righteousness looking down from heaven" in Psalm 85:11.
gather yourselves to flee out of the midst of Jerusalem; where some of this tribe lived, or had betaken themselves for safety: or the Jews in general may be meant; for, as Ephraim is often put for the ten tribes, so Benjamin may be put for the two tribes, as Judah frequently is: or the words may be rendered, "be ye strong" (i) "out of the midst of Jerusalem"; as by the Septuagint, and others; and the sense may be, gather together in bodies out of Jerusalem, and form yourselves into companies, and into an army, and be prepared to meet the enemy, and fight him, who is near at hand; quit yourselves like men, and be strong; show courage and valour; perhaps this is spoken ironically, as Kimchi thinks it is; though he interprets the word, "flee ye"; that is, if ye can find a place to flee to; and the Targum is,
"remove out of the midst of Jerusalem;''
but it seems rather to be a direction to go forth and meet the enemy, by what follows:
and blow the trumpet in Tekoa; as an alarm of war, to give the people notice of an invasion; that the enemy was at hand, and therefore should provide themselves with armour, and gather together to meet and oppose him. Tekoa was a city in Judah, 2 Chronicles 11:5, famous, for a wise woman in it, in the times of David, 2 Samuel 14:2. Jerom says it was twelve miles from Jerusalem, and might be seen with the eye; so that probably it was built on a very high hill, and for that reason chosen to blow the trumpet on, that it might be heard far and near; and which may be confirmed from its being said (k) to be the chief place in the land of Israel for the best oil, since olives grow on hills and mountains. There is in the clause a beautiful play on words (l), which those, who understand the Hebrew language, will easily observe:
and set up a fire in Bethhaccerem. This place, as Jerom says, lay between Jerusalem and Tekoa; one of this name is mentioned in Nehemiah 3:14. The Targum renders it,
"the house of the valley of the vineyards;''
and in the Misnah (m) mention is made of the valley of Bethhaccerem, the dust of which was red, and, when water was poured upon it, became hard; and this valley perhaps took its name from the town, which might be built upon a hill, and was famous for vines, from whence it was so called; and here might be a very high tower; for, as Kimchi and Ben Melech observe, it signifies a high tower, for the keepers of the vines to sit and watch the vines all about; and this was a very proper place to set up the sign of fire in, to give notice to the country all around; for it was usual with all nations, Persians, Grecians, and Romans, to signify in the night, by signs of fire, by burning torches, and the like, either the approach of an enemy, or help from friends; the former was done by shaking and moving their torches, the latter by holding them still (n); see Judges 20:38,
for evil appeareth out of the north; Nebuchadnezzar and his army out of Babylon, which lay north of Jerusalem: and great destruction; see Jeremiah 1:14.
(i) Sept. "confortamini", V. L. "fortes estote", Tigurine version. (k) Misn. Menachot c. 8. sect. 3.((l) . (m) Misna Nidda, c. 2. c. 5. & Maimon. & Bartenora in ib. (n) Vid. Lydium de re Militari, l. 5. c. 3. p. 185, 186. & Van Tillin ib. p. 52.