The Expositor's Bible: The Prophecies of Jeremiah

Methought thou wouldst call Me 'My Father,' and wouldst not turn back from following Me. But (Zeph. iii. 7) a woman is false to her fere; so were ye false to Me, O house of Israel, saith Iahvah. The Divine intention toward Israel, God's gracious design for her everlasting good, God's expectation of a return for His favour, and how that design was thwarted so far as man could thwart it, and that expectation disappointed hitherto; such is the import of the last two verses (19, 20). Speaking in the name of God, Jeremiah represents Israel's past as it appears to God. He now proceeds to shew dramatically, or as in a picture, how the expectation may yet be fulfilled, and the design realized. Having exposed the national guilt, he supposes his remonstrance to have done its work, and he overhears the penitent people pouring out its heart before God. Then a kind of dialogue ensues between the Deity and His suppliants. Hark! upon the bare hills is heard the weeping of the supplications of the sons of Israel, that they perverted their way, forgot Iahvah their God. The treeless hill-tops had been the scene of heathen orgies miscalled worship. There the rites of Canaan performed by Israelites had insulted the God of heaven (vv. 2 and 6). Now the very places which witnessed the sin, witness the national remorse and confession. The 'high-places' are not condemned even by Jeremiah as places of worship, but only as places of heathen and illicit worships. The solitude and quiet and purer air of the hill-tops, their unobstructed view of heaven and suggestive nearness thereto, have always made them natural sanctuaries both for public rites and private prayer and meditation: cf. 2 Sam. xv. 32; and especially St. Luke vi. 12.

In this closing section of the piece (iii. 19-iv. 2) 'Israel' means not the entire people, but the northern kingdom only, which is spoken of separately also in iii. 6-18, with the object of throwing into higher relief the heinousness of Judah's guilt. Israel – the northern kingdom – was less guilty than Judah, for she had no warning example, no beacon-light upon her path, such as her own fall afforded to the southern kingdom; and therefore the Divine compassion is more likely to be extended to her, even after a century of ruin and banishment, than to her callous, impenitent sister. Whether at the time Jeremiah was in communication with survivors of the northern Exile, who were faithful to the God of their fathers, and looked wistfully toward Jerusalem as the centre of the best traditions and the sole hope of Israelite nationality, cannot now be determined. The thing is not unlikely, considering the interest which the prophet afterwards took in the Judean exiles who were taken to Babylon with Jehoiachin (chap. xxix.) and his active correspondence with their leaders. We may also remember that "divers of Asher and Manasseh and Zebulun humbled themselves" and came to keep passover with king Hezekiah at Jerusalem. It cannot, certainly, be supposed, with any show of reason, that the Assyrians either carried away the entire population of the northern kingdom, or exterminated all whom they did not carry away. The words of the Chronicler who speaks of "a remnant … escaped out of the hand of the kings of Assyria," are themselves perfectly agreeable to reason and the nature of the case, apart from the consideration that he had special historical sources at his command (2 Chron. xxx. 6, 11). We know that in the Maccabean and Roman wars the rocky fastnesses of the country were a refuge to numbers of the people, and the history of David shews that this had been the case from time immemorial (cf. Judg. vi. 2). Doubtless in this way not a few survived the Assyrian invasions and the destruction of Samaria (b. c. 721). But to return to the text. After the confession of the nation that they have perverted their way (that is, their mode of worship, by adoring visible symbols of Iahvah, and associating with Him as His compeers a multitude of imaginary gods, especially the local Baalim, ii. 23, and Ashtaroth), the prophet hears another voice, a voice of Divine invitation and gracious promise, responsive to penitence and prayer: Return, ye apostate sons, let Me heal your apostasies! or If ye return, ye apostate sons, I will heal your apostasies! It is an echo of the tenderness of an older prophet (Hos. xiv. 1, 4). And the answer of the penitents quickly follows: Behold us, we are come unto Thee, for Thou art Iahvah our God. The voice that now calls us, we know by its tender tones of entreaty, compassion and love to be the voice of Iahvah our own God; not the voice of sensual Chemosh, tempting to guilty pleasures and foul impurities, not the harsh cry of a cruel Molech, calling for savage rites of pitiless bloodshed. Thou, Iahvah – not these nor their fellows – art our true and only God.

Surely, in vain (for nought, bootlessly, 1 Sam. xxv. 21; chap. v. 2, xvi. 19) on the hills did we raise a din (lit. 'hath one raised'; reading בַּגְּבָעוֹת and הֵרִים); surely, in Iahvah our God is the safety of Israel! The Hebrew cannot be original as it now stands in the Masoretic text, for it is ungrammatical. The changes I have made will be seen to be very slight, and the sense obtained is much the same as Ewald's Surely in vain from the hills is the noise, from the mountains (where every reader must feel that from the mountains is a forcible-feeble addition which adds nothing to the sense). We might also perhaps detach the mem from the term for 'hills,' and connect it with the preceding word, thus getting the meaning: Surely, for Lies are the hills, the uproar of the mountains! (לִשְׁקָרִים … הֲמֹון הָרִים); that is to say, the high-places are devoted to delusive nonentities, who can do nothing in return for the wild orgiastic worship bestowed on them; a thought which contrasts very well with the second half of the verse: Surely, in Iahvah our God is the safety of Israel!

The confession continues: And as for the Shame– the shameful idol, the Baal whose worship involved shameful rites (chap. xi. 13; Hos. ix. 10), and who put his worshippers to shame, by disappointing them of help in the hour of their need (ii. 8, 26, 27) —as for the Shame– in contrast with Iahvah, the Safety of Israel, who gives all, and requires little or nothing of this kind in return —it devoured the labour of our fathers from our youth, their flocks and their herds, their sons and their daughters. The allusion is to the insatiable greed of the idol-priests, and the lavish expense of perpetually recurring feasts and sacrifices, which constituted a serious drain upon the resources of a pastoral and agricultural community; and to the bloody rites which, not content with animal offerings, demanded human victims for the altars of an appalling superstition. Let us lie down in our shame, and let our infamy cover us! for toward Iahvah our God we trespassed, we and our fathers, from our youth even unto this day, and obeyed not the voice of Iahvah our God. A more complete acknowledgment of sin could hardly be conceived; no palliating circumstances are alleged, no excuses devised, of the kind with which men usually seek to soothe a disturbed conscience. The strong seductions of Canaanite worship, the temptation to join in the joyful merriment of idol-festivals, the invitation of friends and neighbours, the contagion of example, – all these extenuating facts must have been at least as well known to the prophet as to modern critics, but he is expressively silent on the point of mitigating circumstances in the case of a nation to whom such light and guidance had come, as came to Israel. No, he could discern no ground of hope for his people except in a full and unreserved admission of guilt, an agony of shame and contrition before God, a heartfelt recognition of the truth that from the outset of their national existence to the passing day they had continually sinned against Iahvah their God and resisted His holy Will.

Finally, to this cry of penitents humbled in the dust, and owning that they have no refuge from the consequences of their sin but in the Divine Mercy, comes the firm yet loving answer: If thou wilt return, O Israel, saith Iahvah, unto Me wilt return, and if thou wilt put away thine Abominations [out of thy mouth and, LXX.] out of My Presence, and sway not to and fro (1 Kings xiv. 15), but wilt swear 'By the Life of Iahvah!' in good faith, justice, and righteousness; then shall the nations bless themselves by Him, and in Him shall they glory (iv. 1, 2). Such is the close of this ideal dialogue between God and man. It is promised that if the nation's repentance be sincere – not half-hearted like that of Judah (iii. 10; 2 Chron. xxxiv. 33) – and if the fact be demonstrated by a resolute and unwavering rejection of idol-worship, evinced by the disuse of their names in oaths, and the expulsion of their symbols from the Presence, that is, out of the sanctuaries and domain of Iahvah, and by adhering to the Name of the God of Israel in oaths and compacts of all kinds, and by a scrupulous loyalty to such engagements (Ps. xv. 4; Deut. x. 20; Isa. xlviii. 1); then the ancient oracle of blessing will be fulfilled, and Israel will become a proverb of felicity, the pride and boast of mankind, the glorious ideal of perfect virtue and perfect happiness (Gen. xii. 3; Isa. lxv. 16). Then, all the nations will gather together unto Jerusalem for the Name of Iahvah (iii. 17); they will recognise in the religion of Iahvah the answer to their highest longings and spiritual necessities, and will take Israel for what Iahvah intended him to be, their example and priest and prophet.

Jeremiah could hardly have chosen a more extreme instance for pointing the lesson he had to teach than the long-since ruined and depopulated kingdom of the Ten Tribes. Hopeless as their actual condition must have seemed at the time, he assures his own countrymen in Judah and Jerusalem that even yet, if only the moral requirements of the case were fulfilled, and the heart of the poor remnant and of the survivors in banishment aroused to a genuine and permanent repentance, the Divine promises would be accomplished in a people whose sun had apparently set in darkness for ever. And so he passes on to address his own people directly in tones of warning, reproof, and menace of approaching wrath (iv. 3-vi. 30.)

IV.
THE SCYTHIANS AS THE SCOURGE OF GOD

Jeremiah iv. 3-vi. 30

If we would understand what is written here and elsewhere in the pages of prophecy, two things would seem to be requisite. We must prepare ourselves with some knowledge of the circumstances of the time, and we must form some general conception of the ideas and aims of the inspired writer, both in themselves, and in their relation to passing events. Of the former, a partial and fragmentary knowledge may suffice, provided it be true so far as it goes; minuteness of detail is not necessary to general accuracy. Of the latter, a very full and complete conception may be gathered from a careful study of the prophetic discourses.

The chapters before us were obviously composed in the presence of a grave national danger; and what that danger was is not left uncertain, as the discourse proceeds. An invasion of the country appeared to be imminent; the rumour of approaching war had already made itself heard in the capital; and all classes were terror-stricken at the tidings.

As usual in such times of peril, the country people were already abandoning the uncalled towns and villages, to seek refuge in the strong places of the land, and, above all, in Jerusalem, which was at once the capital and the principal fortress of the kingdom. The evil news had spread far and near; the trumpet-signal of alarm was heard everywhere; the cry was, Assemble yourselves, and let us go into the fenced cities! (iv. 5).

The ground of this universal terror is thus declared: The lion is gone up from his thicket, and the destroyer of nations is on his way, is gone forth from his place; to make thy land a desolation, that thy cities be laid waste, without inhabitant (ver. 7). A hot blast over the bare hills in the wilderness, on the road to the daughter of my people, not for winnowing, nor for cleansing; a full blast from those hills cometh at My beck (ver. 11). Lo, like clouds he cometh up, and, like the whirlwind, his chariots; swifter than vultures are his horses. Woe unto us! We are verily destroyed (ver. 13). Besiegers (lit. watchmen, Isa. i. 8) are coming from the remotest land, and they utter their cry against the cities of Judah. Like keepers of a field become they against her on every side (vv. 16-17). At the same time, the invasion is still only a matter of report; the blow has not yet fallen upon the trembling people. Behold, I am about to bring upon you a nation from afar, O house of Israel, saith Iahvah; an inexhaustible nation it is, a nation of old time it is, a nation whose tongue thou knowest not, nor understandest (lit. hearest) what it speaketh. Its quiver is like an opened grave; they all are heroes. And it will eat up thine harvest and thy bread, which thy sons and thy daughters should eat; it will eat up thy flock and thine herd; it will eat up thy vine and thy figtree; it will shatter thine embattled cities, wherein thou art trusting, with the sword (v. 15-17). Thus hath Iahvah said: Lo, a people cometh from a northern land, and a great nation is awaking from the uttermost parts of earth. Bow and lance they hold; savage it is, and pitiless; the sound of them is like the sea, when it roareth; and on horses they ride; he is arrayed as a man for battle, against thee, O daughter of Zion. We have heard the report of him; our hands droop; anguish hath taken hold of us, throes, like hers that travaileth (vi. 22 sq.). With the graphic force of a keen observer, who is also a poet, the priest of Anathoth has thus depicted for all time the collapse of terror which befel his contemporaries, on the rumoured approach of the Scythians in the reign of Josiah. And his lyric fervour carries him beyond this; it enables him to see with the utmost distinctness the havoc wrought by these hordes of savages; the surprise of cities, the looting of houses, the flight of citizens to the woods and the hills at the approach of the enemy; the desertion of the country towns, the devastation of fields and vineyards, confusion and desolation everywhere, as though primeval chaos had returned; and he tells it all with the passion and intensity of one who is relating an actual personal experience. In my vitals, my vitals, I quake, in the walls of my heart! My heart is murmuring to me; I cannot hold my peace; for my soul is listening to the trumpet-blast, the alarm of war! Ruin on ruin is cried, for all the land is ravaged; suddenly are my tents ravaged, my pavilions in a moment! How long must I see the standards, must I listen to the trumpet-blast? (iv. 19-21). I look at the earth, and lo, 'tis chaos: at the heavens, and their light is no more. I look at the mountains, and lo, they rock, and all the hills sway to and fro. I look, and lo, man is no more, and the birds of the air are gone, I look, and lo, the fruitful soil is wilderness, and all the cities of it are overthrown (iv. 23-26). At the noise of horseman and archer all the city is in flight! They are gone into the thickets, and up the rocks they have clomb: all the city is deserted (ver. 29). His eye follows the course of devastation until it reaches Jerusalem: Jerusalem, the proud, luxurious capital, now isolated on her hills, bereft of all her daughter cities, abandoned, even betrayed, by her foreign allies. And thou, that art doomed to destruction, what canst thou do? Though thou clothe thee in scarlet, though thou deck thee with decking of gold, though thou broaden thine eyes with henna, in vain dost thou make thyself fair; the lovers have scorned thee, thy life are they seeking.²⁵ The "lovers" – the false foreigners – have turned against her in the time of her need; and the strange gods, with whom she dallied in the days of prosperity, can bring her no help. And now, while she witnesses, but cannot avert, the slaughter of her children, her shrieks ring in the prophet's ear: A cry, as of one in travail, do I hear; pangs as of her that beareth her firstborn; the cry of the daughter of Zion, that panteth, that spreadeth out her hands: Woe's me! my soul swooneth for the slayers! (vv. 30, 31).

Even the strong walls of Jerusalem are no sure defence; there is no safety but in flight. Remove your goods, ye sons of Benjamin, from within Jerusalem! And in Tekoah (as if Blaston or Blowick or Trumpington) blow a trumpet-blast, and upon Beth-hakkérem raise a signal (or beacon)! for evil hath looked forth from the north, and mighty ruin (vi. 1, 2). The two towns mark the route of the fugitives, making for the wilderness of the south; and the trumpet-call, and the beacon-light, muster the scattered companies at these rallying points or haltingplaces. The beautiful and the pampered one will I destroy – the daughter of Sion. (Perhaps: The beautiful and the pampered woman art thou like, O daughter of Sion! 3rd fem. sing. in -i.) To her come the shepherds and their flocks; they pitch the tents upon her round about; they graze each at his own side (i. e. on the ground nearest him). The figure changes, with lyric abruptness, from the fair woman, enervated by luxury (ver. 2) to the fair pasture-land, on which the nomad shepherds encamp, whose flocks soon eat the herbage down, and leave the soil stripped bare (ver. 3); and then, again, to an army beleaguering the fated city, whose cries of mutual cheer, and of impatience at all delay, the poet-prophet hears and rehearses. Hallow ye war against her! Arise ye, let us go up (to the assault) at noontide! Unhappy we! the day hath turned; the shadows of eventide begin to lengthen! Arise ye, and let us go up in the night, to destroy her palaces! (vv. 4, 5).

As a fine example of poetical expression, the discourse obviously has its own intrinsic value. The author's power to sketch with a few bold strokes the magical effect of a disquieting rumour; the vivid force with which he realizes the possibilities of ravage and ruin which are wrapped up in those vague, uncertain tidings; the pathos and passion of his lament over his stricken country, stricken as yet to his perception only; the tenderness of feeling; the subtle sweetness of language; the variety of metaphor; the light of imagination illuminating the whole with its indefinable charm; all these characteristics indicate the presence and power of a master-singer. But with Jeremiah, as with his predecessors, the poetic expression of feeling is far from being an end in itself. He writes with a purpose to which all the endowments of his gifted nature are freely and resolutely subordinated. He values his powers as a poet and orator solely as instruments which conduce to an efficient utterance of the will of Iahvah. He is hardly conscious of these gifts as such. He exists to "declare in the house of Jacob and to publish in Judah" the word of the Lord.

It is in this capacity that he now comes forward, and addresses his terrified countrymen, in terms not calculated to allay their fears with soothing suggestions of comfort and reassurance, but rather deliberately chosen with a view to heightening those fears, and deepening them to a sense of approaching judgment. For, after all, it is not the rumoured coming of the Scythian hordes that impels him to break silence. It is his consuming sense of the moral degeneracy, the spiritual degradation of his countrymen, which flames forth into burning utterance. Whom shall I address and adjure, that they may hear? Lo, their ear is uncircumcised, and they cannot hearken; lo, the word of Iahvah hath become to them a reproach; they delight not therein. And of the fury of Iahvah I am full; I am weary of holding it in. Then the other voice in his heart answers: Pour thou it forth upon the child in the street, and upon the company of young men together! (vi. 10, 11). It is the righteous indignation of an offended God that wells up from his heart, and overflows at his lips, and cries woe, irremediable woe, upon the land he loves better than his own life.

He begins with encouragement and persuasion, but his tone soon changes to denunciation and despair (iv. 3 sq.). Thus hath Iahvah said to the men of Judah and to Jerusalem, Break you up the fallows, and sow not into thorns! Circumcise yourselves to Iahvah, and remove the foreskins of your heart, ye men of Judah, and ye inhabitants of Jerusalem! lest My fury come forth like fire, and burn with none to quench it, because of the evil of your doings. Clothed with the Spirit, as Semitic speech might express it, his whole soul enveloped in a garment of heavenly light – a magical garment whose virtues impart new force as well as new light – the prophet sees straight to the heart of things, and estimates with God-given certainty the real state of his people, and the moral worth of their seeming repentance. The first measures of Josiah's reforming zeal have been inaugurated; at least within the limits of the capital, idolatry in its coarser and more repellent forms has been suppressed; there is a shew of return to the God of Israel. But the popular heart is still wedded to the old sanctuaries, and the old sensuous rites of Canaan; and, worse than this, the priests and prophets, whose centre of influence was the one great sanctuary of the Book of the Law, the temple at Jerusalem, have simply taken advantage of the religious reformation for their own purposes of selfish aggrandisement. From the youngest to the oldest of them, they all ply the trade of greed; and from prophet to priest, they all practice lying. And they have repaired the ruin of [the daughter] of my people in light fashion, saying, It is well, it is well! though it be not well (vi. 13, 14). The doctrine of the one legitimate sanctuary, taught with disinterested earnestness by the disciples of Isaiah, and enforced by that logic of events which had demonstrated the feebleness of the local holy places before the Assyrian destroyers, had now come to be recognised as a convenient buttress of the private gains of the Jerusalem priesthood and the venal prophets who supported their authority. The strong current of national reform had been utilized for the driving of their private machinery; and the sole outcome of the self-denying efforts and sufferings of the past appeared to be the enrichment of these grasping and unscrupulous worldlings who sat, like an incubus, upon the heart of the national church. So long as money flowed steadily into their coffers, they were eager enough to reassure the doubting, and to dispel all misgivings by their deceitful oracle that all was well. So long as the sacrifices, the principal source of the priestly revenue, abounded, and the festivals ran their yearly round, they affirmed that Iahweh was satisfied, and that no harm could befal the people of His care. This trading in things Divine, to the utter neglect of the higher obligations of the moral law, was simply appalling to the sensitive conscience of the true prophet of that degenerate age. A strange and a startling thing it is, that is come to pass in the land. The prophets, they have prophesied in the Lie, and the priests, they tyrannise under their direction; and My people, they love it thus; and what will ye do for the issue thereof? (v. 30, 31.) For such facts must have an issue; and the present moral and spiritual ruin of the nation points with certainty to impending ruin in the material and political sphere. The two things go together; you cannot have a decline of faith, a decay of true religion, and permanent outward prosperity; that issue is incompatible with the eternal laws which regulate the life and progress of humanity. One sits in the heavens, over all things from the beginning, to whom all stated worship is a hideous offence when accompanied by hypocrisy and impurity and fraud and violence in the ordinary relations of life. What good to me is incense that cometh from Sheba, and the choice calamus from a far country? your burnt offerings (holocausts) are not acceptable, and your sacrifices are not sweet unto Me. Instead of purchasing safety, they will ensure perdition: Therefore thus hath Iahvah said: Lo, I am about to lay for this people stumblingblocks, and they shall stumble upon them, fathers and sons together, a neighbour and his friend; and they shall perish (vi. 20 sq.).

In the early days of reform, indeed, Jeremiah himself appears to have shared in the sanguine views associated with a revival of suspended orthodoxy. The tidings of imminent danger were a surprise to him, as to the zealous worshippers who thronged the courts of the temple. So then, after all, "the burning anger of Iahvah was not turned away" by the outward tokens of penitence, by the lavish gifts of devotion; this unexpected and terrifying rumour was a call for the resumption of the garb of mourning and for the renewal of those public fasts which had marked the initial stages of reformation (iv. 8). The astonishment and the disappointment of the man assert themselves against the inspiration of the prophet, when, contemplating the helpless bewilderment of kings and princes, and the stupefaction of priests and prophets in face of the national calamities, he breaks out into remonstrance with God. And I said, Alas, O Lord Iahvah! of a truth, Thou hast utterly beguiled this people and Jerusalem, saying, It shall be well with you; whereas the sword will reach to the life. The allusion is to the promises contained in the Book of the Law, the reading of which had so powerfully conduced to the movement for reform. That book had been the text of the prophet-preachers, who were most active in that work; and the influence of its ideas and language upon Jeremiah himself is apparent in all his early discourses.

The prophet's faith, however, was too deeply rooted to be more than momentarily shaken; and it soon told him that the evil tidings were evidence not of unfaithfulness or caprice in Iahvah, but of the hypocrisy and corruption of Israel. With this conviction upon him, he implores the populace of the capital to substitute an inward and real for an outward and delusive purification. Break up the fallows! Do not dream that any adequate reformation can be superinduced upon the mere surface of life: Sow not among thorns! Do not for one moment believe that the word of God can take root and bear fruit in the hard soil of a heart that desires only to be secured in the possession of present enjoyments, in immunity for self-indulgence, covetousness, and oppression of the poor. Wash thine heart from wickedness, O Jerusalem! that thou mayst be saved. How long shall the schemings of thy folly lodge within thee? For hark! one declareth from Dan, and proclaimeth folly from the hills of Ephraim (iv. 14 sq.). The "folly" ('awen) is the foolish hankering after the gods which are nothing in the world but a reflexion of the diseased fancy of their worshippers; for it is always true that man makes his god in his own image, when he does make him, and does not receive the knowledge of him by revelation. It was a folly inveterate and, as it would seem, hereditary in Israel, going back to the times of the Judges, and recalling the story of Micah the Ephraimite and the Danites who stole his images. That ancient sin still cried to heaven for vengeance; for the apostatizing tendency, which it exemplified, was still active in the heart of Israel.²⁶ The nation had "rebelled against" the Lord, for it was foolish and had never really known Him; the people were silly children, and lacked insight; skilled only in doing wrong, and ignorant of the way to do right (iv. 22). Like the things they worshipped, they had eyes, but saw not; they had ears, but heard not. Enslaved to the empty terrors of their own imaginations, they, who cowered before dumb idols, stood untrembling in the awful presence of Him whose laws restrained the ocean within due limits, and upon whose sovereign will the fall of the rain and increase of the field depended (v. 21-24). The popular blindness to the claims of the true religion, to the inalienable rights of the God of Israel, involved a corresponding and ever-increasing blindness to the claims of universal morality, to the rights of man. Competent observers have often called attention to the remarkable influence exercised by the lower forms of heathenism in blunting the moral sense; and this influence was fully illustrated in the case of Jeremiah's contemporaries. So complete, so universal was the national decline that it seemed impossible to find one good man within the bounds of the capital. Every aim in life found illustration in those gay, crowded streets, in the bazaars, in the palaces, in the places by the gate where law was administered, except the aim of just and righteous and merciful dealing with one's neighbour. God was ignored or misconceived of, and therefore man was wronged and oppressed. Perjury, even in the Name of the God of Israel, whose eyes regard faithfulness and sincerity, and whose favour is not to be won by professions and presents; a self-hardening against both Divine chastisement and prophetic admonition; a fatal inclination to the seductions of Canaanite worship and the violations of the moral law, which that worship permitted and even encouraged as pleasing to the gods; these vices characterized the entire population of Jerusalem in that dark period. Run ye to and fro in the streets of Jerusalem, and see now, and know, and seek ye in the broad places thereof, if ye can find a man, if indeed there be one that doeth justice, that seeketh sincerity; that I may pardon her. And if they say, By the life of Iahvah! even so they swear falsely. Iahvah, are not thine eyes toward sincerity? Thou smotest them, and they trembled not; Thou consumedst them, they refused to receive instruction; they made their faces harder than a rock, they refused to repent. And for me, I said (methought), These are but poor folk; they behave foolishly, because they know not the way of Iahvah, the justice (ver. 1) of their God: let me betake myself to the great, and speak with them; for they at least know the way of Iahvah, the justice of their God: but these with one consent had broken the yoke, had burst the bonds in sunder (v. 1-5).