Exegetical and Hermeneutical Commentary of Jeremiah 4:27
For thus hath the LORD said, The whole land shall be desolate; yet will I not make a full end.
27. yet will I not make a full end ] This clause is probably added by a later hand (so perhaps in Jer 5:10), for not only does it interrupt the metre in the original, but it also breaks the connexion between the pronouncements of Jer 4:27-28.
Fuente: The Cambridge Bible for Schools and Colleges
Desolate – a waste.
One of the most striking points of prophecy is, that however severe. may be the judgment pronounced against Judah, there is always the reservation, that the ruin shall not be complete Jer 3:14.
Fuente: Albert Barnes’ Notes on the Bible
Some expound it, Neither shall this punishment suffice, nor my fury stop here; I will not thus have done with them; and so look to what they were further to endure in their long captivity. See Lev 26:36,39. But it seems rather to be a word of comfort, that they shall not be utterly extinct, he will preserve a remnant, Jer 5:10; Isa 1:9; 24:13; q.d. Though I am greatly moved with anger, yet I will not be inexorable, I will remember my covenant, Jer 30:11; in the midst of judgment he will remember mercy; after seventy years captivity he brought them back again.
Fuente: English Annotations on the Holy Bible by Matthew Poole
27. full endutterdestruction: I will leave some hope of restoration (Jer 5:10;Jer 5:18; Jer 30:11;Jer 46:28; compare Le26:44).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For thus hath the Lord said,…. What follows is an explanation and confirmation of the above vision the prophet had:
the whole land shall be desolate; as he had seen; it should not be manured, ploughed, and sown, or bring forth fruit; and should be without inhabitants, at least have very few:
yet I will not make a full end; there should be some inhabitants, who, with those that should hereafter return from captivity, would repeople it, rebuild the temple, and restore it to its pristine form and order, both as to things natural, civil, and ecclesiastical; but though a full end of them, as a church and people, was not to be made now by the Chaldeans, yet it would be; as it has been done by the Romans, in the times of Vespasian and Hadrian.
Fuente: John Gill’s Exposition of the Entire Bible
The devastation of Judah, though not its utter annihilation, is irrevocably decreed, and cannot be turned away by any meretricious expedients. – Jer 4:27. “For thus saith Jahveh, A waste shall the whole land be, yet will I not make an utter end. Jer 4:28. For this shall the earth mourn, and the heaven above darken, because I have said it, purposed it, and repent it not, neither will I turn back from it. Jer 4:29. For the noise of the horseman and bowman every city flees; they come into thickets, and into clefts of the rock they go up; every city is forsaken, and no man dwells therein. Jer 4:30. And thou, spoiled one, what wilt thou do? Though thou clothest thyself in purple, though thou deckest thee with ornaments of gold, though thou tearest open thine eyes with paint, in vain thou makest thyself fair; the lovers despise thee, they seek thy life. Jer 4:31. For I hear a voice as of a woman in travail, anguish as of one who bringeth forth her first-born, the voice of the daughter of Zion; she sigheth, she spreadeth out her hands: Woe is me! for my soul sinketh powerless beneath murderers.”
Jer 4:27-29 Jer 4:27 and Jer 4:28 confirm and explain what the prophet has seen in spirit in Jer 4:23-26. A waste shall the land become; but the wasting shall not be a thorough annihilation, not such a destruction as befell Sodom and Gomorrah. , as in Nah 1:8., Isa 10:23, and freq. This limitation is yet again in v. Jer 5:10, Jer 5:18 made to apply to Jerusalem, as it has done already to the people at large. It is founded on the promise in Lev 26:44, that the Lord will punish Israel with the greatest severity for its stubborn apostasy from Him, but will not utterly destroy it, so as to break His covenant with it. Accordingly, all prophets declare that after the judgments of punishment, a remnant shall be left, from which a new holy race shall spring; cf. Amo 9:8; Isa 6:13; Isa 11:11, Isa 11:16; Isa 10:20., Mic 2:12; Mic 5:6; Zep 3:13, etc. “For this” refers to the first half of Jer 4:27, and is again resumed in the following: for this, because Jahveh hath purposed the desolation of the whole land. The earth mourns, as in Hos 4:3, because her productive power is impaired by the ravaging of the land. The heaven blackens itself, i.e., shrouds itself in dark clouds (1Ki 18:45), so as to mourn over the desolated earth. The vividness of the style permits “have decreed it” to be appended as asyndeton to “I have said it,” for the sake of greater emphasis. God has not only pronounced the desolation of the land, but God’s utterance in this is based upon a decree which God does not repent, and from which He will not turn back. The lxx have placed the after , and have thus obtained a neater arrangement of the clauses; but by this the force of expression in “I have said it, decreed it,” is weakened. In Jer 4:29 the desolation of the land is further portrayed, set forth in Jer 4:30 as inevitable, and exhibited in its sad consequences in Jer 4:31. On the approach of the hostile army, all the inhabitants flee into inaccessible places from the clatter or noise of the horsemen and archers. He that casts the bow, the bowman; cf. Psa 78:9. means, in spite of the article, not the whole city, but every city, all cities, as may be gathered from the , which points back to this. So frequently before the definite noun, especially when it is further defined by a relative clause, as e.g., Exo 1:22; Deu 4:3; 1Sa 3:17; cf. Ew. 290, c. For the first the lxx have , and accordingly J. D. Mich., Hitz., and Graf propose to amend to , so as to avoid “the clumsy repetition.” But we cannot be ruled here by aesthetic principles of taste. Clearly the first “every city” means the populace of the cities, and so is: they (i.e., the men) come, pouring forth. is not here clouds, but, according to its etymology, to be dark, means the dark thickets or woods; cf. the Syr. ab , wood. , rocks, here clefts in the rocks, as is demanded by the . For this state of things, cf. Isa 2:19, Isa 2:21, and the accounts of Jdg 6:2; 1Sa 13:6, where the Israelites hide themselves from the invading Midianites in caves, ravines, thorn-thickets, rocks, and natural fastnesses.
Fuente: Keil & Delitzsch Commentary on the Old Testament
The Prophet briefly explains here what he understood by the four things which he had seen and of which he had spoken. He then declares, as it were in the person of God, that there would be a dreadful desolation throughout Judea; Wasted, he says, shall be the whole land, or, in the whole land there shall be desolation. Some explain what afterwards follows, as though he mitigated the severity of his language. Hence, as they think, a mitigation is added, which was to relieve the faithful with some hope of mercy, lest they should wholly despond. And indeed were he to threaten only he might fill a hundred worlds with terror. Lest then despair should so overwhelm the faithful as to restrain them from fleeing to God for mercy, it is often added by way of mitigation, that God would not consume the whole land.
The word כלה, cale, sometimes means perfection, but in most places, consummation; for the verb signifies to perfect and to consume, and for the same reason. Though these two things seem inconsistent, yet what is consumed is said to be perfected, for it comes to an end. If this explanation is approved, we now see the reason why he declares that he would not make a consummation, with whatever severity he might punish the sins of his people; it was, that some hope might remain for the faithful, so that they might not be wholly discouraged; which would have been the case had not God promised to be propitious and mindful of his covenant.
Some perhaps may approve of reading the sentence as a question, and think that the object is to beat down the pride of the ungodly, and to dissipate the boasting of those who relied on the hope of impunity; as though he had said, “Do ye still deny that I shall make a consummation?”
Now, though the former exposition contains a richer truth, yet I prefer to take כלה, cale, as signifying an end, as though he had declared that he would observe no moderation in executing his vengeance: (121) and a similar language occurs in the next chapter. The real meaning then is, — that God would to the end carry on his work of desolation. The prophets indeed do not always speak alike when they announce God’s judgments. Sometimes they denounce ruin where none seems to be safe; yet God ever preserves some hidden seed, as it is said in Isa 1:9; where also it appears evident what the prophets understood by making a consummation. For God there threatens and says,
“
Behold I will make a consummation;” yet he afterwards adds, “The consummation shall bring forth fruit,”
that is, what remained of the consummation. The prophets elsewhere compare the Church of God to olive — trees when shaken, or to vines after vintage, (Isa 17:6; Isa 24:13😉 for some grapes ever remain which escape the eyes of the gatherers; so also, when the olive — trees are shaken, some fruit remain on the highest branches. Thus God says, that the consummation he makes in his Church is like the vintage or the shaking of olive — trees, when some fruit remain and escape the eyes of the gatherers. We now perceive what the Prophet means, — that there would be the ruin of the whole people, so that they would have neither a name nor existence as a body; which thing also happened, when they were driven as exiles into Babylon; for the people, as a civil community, then ceased to exist, so that there was an end made of them.
I indeed allow that God’s threatenings cannot avail for our salvation, unless connected with the promise of pardon, so that being raised up by the hope of salvation we may flee to him: for as long as we deem God inexorable, we shun every access to him; and thus despair drives us into a rage like that of fiends. Hence it is that the reprobate rage so much against God, and make a great clamor: and they would willingly thrust him from his throne. It is therefore necessary that a hope of salvation should be set before us, so that we may be touched with repentance: and as this promise is perpetual, whatever may happen, even if earth and heaven were mixed together, and ruin on every side were filling us with dread, we must still remember that there will be ever some remnant according to the passages we have referred to in the first and tenth chapters of Isaiah. But as the people were not prepared to receive consolation, the design of the Prophet here is different, for he only mentions punishment. He afterwards adds —
(121) All the early versions and the Targum favor the former view, as they all render the sentence, “Yet a consummation I will not make.” Gataker mentions another explanation, “I will not yet make a full end” with you; that is, I will punish you yet farther: and reference is made to Jer 5:18. This view is adopted by Blayney and Scott. But the former view is no doubt the right one; for this is the meaning of the phrase as found in other places; see Jer 30:11; where it is clear that כלה עשה is wholly to destroy. See also Neh 9:31; Eze 11:13; Eze 20:17; Nah 1:9. The meaning then is, “Yet I will not make an entire destruction.” Henry takes this view, and Lowth seems to prefer it. Indeed the phrase has no other meaning wherever it is used. — Ed
Fuente: Calvin’s Complete Commentary
3. Inevitable judgment (Jer. 4:27-31)
TRANSLATION
(27) For thus says the LORD: All the land shall become a desolation; but I will not make a full end of it. (28) On account of this the land shall mourn, the heavens above shall be dark because I have spoken, I have purposed it and I have not repented nor turned back from it. (29) From the noise of the horsemen and bowmen all the city flees. They go into the thickets and go up into the rocks. Every city is forsaken and there is not a man dwelling in them. (30) And you who are about to be spoiled, what are you doing that you clothe yourself with scarlet, that you deck yourself with ornaments of gold, that you enlarge your eyes with eye shadow. In vain you primp! Your lovers despise you, they seek your life. (31) For a sound as a woman in labor I have heard, anguish as one who brings forth her first-born, the sound of the daughter of Zion gasping for breath, spreading forth her hands. Woe is me now for my soul faints before the murderers.
COMMENTS
However severe the punishment of Judah may be God will not make a full end of it (Jer. 4:27). A remnant will escape and become the seed for a holier nation.[159] Without such a conviction the work of the prophet would be meaningless. Yet God has proposed and decreed the destruction of the nation as a political entity. For this reason both earth and heaven are pictured as entering into mourning (Jer. 4:28). The figure of the earth mourning may mean that the soil will not produce its fruit. The lamentation on the part of nature is justified. Screaming, galloping horsemen and expert bowmen will sweep down upon the city. The inhabitants of the city will flee for safety to the thickets and rocks, the limestone caverns which abound in Palestine. Every city is forsaken, deathly silent (Jer. 4:29).
[159] See Amo. 9:8; Isa. 4:2; Isa. 6:13; Isa. 10:20; Isa. 11:11; Hos. 6:1-2.
In view of the impending national disaster Jeremiah cannot comprehend the nonchalance of his countrymen. Like the wrinkled old Jezebel who painted her face in a desperate attempt to allure and seduce her antagonist Jehu (2Ki. 9:30), Judah is using every device to gain the favor of the powers of the world. Judah puts on scarlet robes and beautiful ornaments of gold. She applies cosmetics to her eyelids in order to make her eyes seem larger. But all of this primping is in vain. Judahs political lovers actually despise her and are seeking to destroy her (Jer. 4:30). Judah had entered into adulterous liaison with Egypt, Assyria (Jer. 2:33 f.) and, most recently, Babylon. But history was about to prove again that Judahs lover was her implacable foe. The foreign powers of antiquity were completely unimpressed by the seductive wiles of Zion. Three times in Jer. 4:30 Jeremiah emphasizes Judahs efforts to please her political friends; three times he records the futility of her efforts. Too late the silly maiden will realize the folly of her ways. The dying daughter of Zion will experience agony akin to that experienced by a woman giving birth to her first child. She gasps for breath and spreads forth her hands in desperate appeal, crying out in anguish, woe is me! At last she realizes that her lovers (hogebim) are really her murderers (horegim).
Fuente: College Press Bible Study Textbook Series
(27) Yet will I not make a full end.The thought is echoed from Amo. 9:8; Isa. 6:13; Isa. 10:21, and repeated in Jer. 5:18. There was then hope in the distance. The destruction, terrible as it seemed, was not final. The penalty was a discipline. (Comp. Lev. 26:44.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
27. Not a full end Again does the light shine through the gloom. God has not forsaken his people utterly. Appalling as is this picture, yet God’s faithfulness is beneath, behind, and over all.
Fuente: Whedon’s Commentary on the Old and New Testaments
Jer 4:27. Yet will I not make a full end Some understand this as a gracious promise, that though God would punish Jerusalem, yet he would not utterly forget her, but hereafter restore and rebuild her. See the next chapter, Jer 4:10; Jer 4:18. Others understand it, as referring to still further calamities. Accordingly, Houbigant renders it, Yet this is not all which I will do; meaning, that not only the country should be totally desolated by the Chaldeans, but that the whole state and polity of the Jews should be entirely subverted, Jer 4:28.
Fuente: Commentary on the Holy Bible by Thomas Coke
Jer 4:27 For thus hath the LORD said, The whole land shall be desolate; yet will I not make a full end.
Ver. 27. Yet I will not make a full end. ] God kept the room empty all those seventy years, till the return of the natives.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Jer 4:27-31
27For thus says the LORD,
The whole land shall be a desolation,
Yet I will not execute a complete destruction.
28For this the earth shall mourn
And the heavens above be dark,
Because I have spoken, I have purposed,
And I will not change My mind, nor will I turn from it.
29At the sound of the horseman and bowman every city flees;
They go into the thickets and climb among the rocks;
Every city is forsaken,
And no man dwells in them.
30And you, O desolate one, what will you do?
Although you dress in scarlet,
Although you decorate yourself with ornaments of gold,
Although you enlarge your eyes with paint,
In vain you make yourself beautiful.
Your lovers despise you;
They seek your life.
31For I heard a cry as of a woman in labor,
The anguish as of one giving birth to her first child,
The cry of the daughter of Zion gasping for breath,
Stretching out her hands, saying,
Ah, woe is me, for I faint before murderers.
Jer 4:27 Yet I will not execute a complete destruction This refers to hope amidst judgment (cf. Jer 5:10; Jer 5:18; Jer 30:11; Jer 46:28)!
Jer 4:28 This verse speaks of the determined judgment of God (cf. Jer 23:20; Jer 30:24; Num 23:19). There is a greater purpose in the discipline of His covenant people (see Special Topic: YHWH’s Eternal Redemptive Plan ). His discipline, in reality, was a sign of His love. He would not let them continue in their waywardness (i.e., Heb 12:5-13).
Jer 4:28 personifies YHWH’s creation (i.e., earth and heaven). The first two created things mourn over the coming judgment of Palestine, and especially of Jerusalem and the temple (possibly Jer 4:20 c and d).
Jer 4:29 This verse describes what happened when an invading army swept across the land, and smaller unwalled cities were defenseless and had to abandon their homes and shops. They tried to hide or seek the shelter of a walled city.
Jer 4:30 This is an allusion to Judah as a harlot. Her lovers are the foreign powers with whom she makes political alliances.
Jer 4:31 This allusion switches to birth pains. Not to bring forth life, but death! Judah’s idolatry and covenant breaking have resulted in destruction, death, and exile!
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. List the four conditions God demanded to show repentance (Jer 4:1-2).
2. How many separate poems are there in Jeremiah 4?
3. Briefly express in your own words the central idea that Jeremiah 4 is trying to convey.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
yet will I not make a full end. Reference to Pentateuch (Lev 26:44). App-92. Compare Jer 5:10, Jer 5:18.
Fuente: Companion Bible Notes, Appendices and Graphics
Jer 4:27-31
Jer 4:27-31
“For thus saith Jehovah, The whole land shall be a desolation; yet will I not make a full end. For this shall the earth mourn, and the heavens above be black; because I have spoken it, I have purposed it, and I have not repented, neither will I turn back from it. Every city fleeth for the noise of the horsemen and the bowmen; they go into the thickets, and climb up upon the rocks: every city is forsaken, and not a man dwelleth therein. And thou, when thou art made desolate, what wilt thou do? Though thou clothest thyself with scarlet, though thou deckest thee with ornaments of gold, thou enlargest thine eyes with paint, in vain dost thou make thyself fair; thy lovers despise thee, they seek thy life. For I have heard a voice as of a woman in travail, the anguish as of her that bringeth forth her first child, the voice of the daughter of Zion, that gaspeth for breath, that spreadeth her hands, saying, Woe is me now! for my soul fainteth before the murderers.”
Of very great interest is the promise of God in Jer 4:27 that he will not make a full end of Judah. Not so for Nineveh. God promised to make a “Full end of her place” (Nah 1:8); and that was surely her fate, because when Alexander the Great encamped his army near the ancient ruins of Nineveh, he did not even know that a city had ever been there!
Ash complained that the optimistic note of Jer 4:27 “seems out of place, and some scholars suggest omitting the not. This would seem more harmonious with Jer 4:28! All such scholar objections are founded upon the rationalistic prejudice that the same author could not prophecy both doom and deliverance at the same time. We reject that whole prejudice out of hand. It is just another one of the false rules followed by radical critics. Did not Jesus Christ himself prophecy heaven and hell in the same breath? Of course he did.
It was absolutely necessary that Jeremiah should have mentioned this hope in Jer 4:27 that Judah would not be completely destroyed. Isaiah, who preceded Jeremiah, had named one of his sons Shear-Jashub, meaning, “A remnant shall return” (Isa 7:3; Isa 10:21);[20] and therefore at the very moment of his announcing the end of Judah was by all considerations exactly the right time for Jeremiah to have reiterated the promise that a remnant would return. This alone was the device by which God would at last fulfill all of the glorious promises to the patriarchs. It would have been criminal to have left it out of this context in which we find it.
Cook called Jer 4:27 b “One of the most striking points of the prophecy.
“And when thou art made desolate …” (Jer 4:30). The extremity of Judah’s punishment is depicted in these last verses.
Through her behavior in courting lovers Judah has become tainted with mortal disease, and by using the figure of a fatal miscarriage, the prophet depicts the nation moribund and gasping spasmodically with arms outstretched, crying `The murderers have killed me!’ Like the wanton she had become, Judah is here shown paying the price of her iniquity.
Robinson has an interesting comment on the contrasting figures employed here by Jeremiah to describe the helplessness of Judah before the invading Babylonians:
“Jer 4:30 and Jer 4:31 there is an effective contrast between the gaily decked prostitute and the travailing woman, though both figures are used to express the same fact, Jerusalem’s helplessness before the invader, either to allure or to withstand.
“I heard a voice …” (Jer 4:31). “The cry is of one whose agony is unbearable. Jerusalem is in her death throes. The tragic picture developed in this chapter of the conquest of Judah is not merely a masterpiece; but it is the most tragic picture ever presented of the pitiful end of rebellion against the Creator, whether of an individual, or of a nation. The extremely sorrowful emotions of the great prophet himself seem to wrap every line of the revelation here in tears. Something of this same deep emotion also belonged to Jesus Christ when he wept over the city of Jerusalem upon the occasion of his sentencing her to death, “Because thou knewest not the time of thy visitation!”
3. Inevitable judgment (Jer 4:27-31)
However severe the punishment of Judah may be God will not make a full end of it (Jer 4:27). A remnant will escape and become the seed for a holier nation. See Amo 9:8; Isa 4:2; Isa 6:13; Isa 10:20; Isa 11:11; Hos 6:1-2. Without such a conviction the work of the prophet would be meaningless. Yet God has proposed and decreed the destruction of the nation as a political entity. For this reason both earth and heaven are pictured as entering into mourning (Jer 4:28). The figure of the earth mourning may mean that the soil will not produce its fruit. The lamentation on the part of nature is justified. Screaming, galloping horsemen and expert bowmen will sweep down upon the city. The inhabitants of the city will flee for safety to the thickets and rocks, the limestone caverns which abound in Palestine. Every city is forsaken, deathly silent (Jer 4:29).
In view of the impending national disaster Jeremiah cannot comprehend the nonchalance of his countrymen. Like the wrinkled old Jezebel who painted her face in a desperate attempt to allure and seduce her antagonist Jehu (2Ki 9:30), Judah is using every device to gain the favor of the powers of the world. Judah puts on scarlet robes and beautiful ornaments of gold. She applies cosmetics to her eyelids in order to make her eyes seem larger. But all of this primping is in vain. Judahs political lovers actually despise her and are seeking to destroy her (Jer 4:30). Judah had entered into adulterous liaison with Egypt, Assyria (Jer 2:33 f.) and, most recently, Babylon. But history was about to prove again that Judahs lover was her implacable foe. The foreign powers of antiquity were completely unimpressed by the seductive wiles of Zion. Three times in Jer 4:30 Jeremiah emphasizes Judahs efforts to please her political friends; three times he records the futility of her efforts. Too late the silly maiden will realize the folly of her ways. The dying daughter of Zion will experience agony akin to that experienced by a woman giving birth to her first child. She gasps for breath and spreads forth her hands in desperate appeal, crying out in anguish, woe is me! At last she realizes that her lovers (hogebim) are really her murderers (horegim).
Disaster from the North – Jer 4:5-31
Open It
1. What plans have you made in case you receive warning of violent weather coming your way?
2. What was an effective punishment when you were a child? Why?
Explore It
3. What did Jeremiah predict that Judah would need to do in the near future? (Jer 4:5-6)
4. To what wild animal did Jeremiah compare the attack by the people from the north? (Jer 4:7)
5. What was the appropriate response of Judah to Gods anger? (Jer 4:8)
6. Who did Jeremiah predict would lose courage when the Lords judgment came? (Jer 4:9)
7. What deception was current in Jerusalem because people took Gods goodness for granted and believed the false prophets? (Jer 4:10)
8. What would the people learn about the purpose of Gods judgment when it was already descending on them? (Jer 4:11-12)
9. Even as the invading army was announced, what could Jerusalem do to be saved? (Jer 4:13-17)
10. What brought the terrible judgment of God on Judah? (Jer 4:18)
11. How did Jeremiah feel about knowing the fate of his people? (Jer 4:19-21)
12. How did God evaluate the moral fiber of His own people? (Jer 4:22)
13. How complete was the destruction foreseen by Jeremiah? (Jer 4:23-26)
14. Though God promised a fearsome judgment, what element of hope did He give Jeremiah? (Jer 4:27)
15. How do we know that God was not judging on a whim? (Jer 4:28)
16. Though Judah “adorned herself” to win the favor of powerful nations, how did God say she would end up? (Jer 4:30-31)
Get It
17. Why might people in your city or town listen to or ignore a prophecy like Jeremiahs?
18. How do you demonstrate your concern for the certain doom of those who do not repent and turn to Christ?
19. Why would you want to know or not know about an instance of judgment from God?
20. How would you respond to a message of destruction from God?
21. What are some of the fruitless ways that people seek to evade the judgment of God?
22. What would be a concrete and appropriate way to express grief over the fate of wicked people?
Apply It
23. What step can you take this week to avoid becoming foolish as the people of Judah were?
24. What can you do to warn a believer or friend who is foolishly ignoring Gods warnings?
Questions on Jeremiah Chapter Four
By Brent Kercheville
1. What is Gods message in Jer 4:1-4?
What do we learn for ourselves about what God seeks from us?
What will happen if the people do not respond to Gods call?
2. What is about to happen (Jer 4:5-9)? Who is doing it?
3. What will God do (Jer 4:10-13)? What is Jeremiahs complaint (Jer 4:10)? Explain.
4. What is the call of God (Jer 4:14)? Explain the imagery.
5. Why is this calamity coming upon them (Jer 4:15-18)?
6. What is the response of the prophet Jeremiah (Jer 4:19-26)? What does he see? Explain.
7. What promises does God make (Jer 4:27-28)? What will the nation attempt and fail at (Jer 4:30)?
TRANSFORMATION:
How does this relationship change your relationship with God?
What did you learn about him?
What will you do differently in your life?
Fuente: Old and New Testaments Restoration Commentary
The: Jer 4:7, Jer 7:34, Jer 12:11, Jer 18:16, 2Ch 36:21, Isa 6:11, Isa 6:12, Isa 24:1, Isa 24:3-12, Eze 6:14, Eze 33:28
yet: Jer 5:10, Jer 5:18, Jer 30:11, Jer 46:28, Lev 26:44, Isa 24:12, Isa 24:13, Eze 11:13, Amo 9:8, Amo 9:9, Rom 9:27-29, Rom 11:1-7
Reciprocal: Neh 9:31 – for thy great Isa 27:8 – his rough Jer 4:29 – every Eze 12:16 – I will Eze 12:19 – that her Eze 14:22 – therein Eze 20:17 – neither Hos 4:3 – the land Hab 1:12 – we
Fuente: The Treasury of Scripture Knowledge
Jer 4:27. Whole land shall be desolate is a summing up of the conditions and it is literal. Not make a full end is the oft-repeated promise that God would not let the enemy completely destroy his people although they will be greatly reduced. The amount of this remnant after the captivity is stated in Ezr 2:64.
Fuente: Combined Bible Commentary
Jer 4:27. Yet will I not make a full end That is, say some commentators, neither shall the punishment suffice, nor my anger stop here: but it rather seems to be a word of comfort, signifying that they should not be utterly destroyed, but that, in the midst of judgment, God would remember mercy, and preserve a remnant; accordingly, in fact, after seventy years captivity, he brought a remnant back again into their own land.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
4:27 For thus hath the LORD said, The whole land shall be desolate; yet will I {u} not make a full end.
(u) But for his mercies sake, he will reserve himself a residue to be his Church, and to praise him in earth, Jer 5:18 .
Fuente: Geneva Bible Notes
An oracle concerning the coming destruction 4:27-31
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
The Lord promised to destroy the whole land, but not completely. A remnant of His people would survive the disaster.