Exegetical and Hermeneutical Commentary of Jeremiah 24:10
And I will send the sword, the famine, and the pestilence, among them, till they be consumed from off the land that I gave unto them and to their fathers.
10. The fresh captivity shall be preceded by the same horrors as before (see on Jer 15:2). Those who are represented by the evil figs were thus, still dwelling in the land, to be wasted by famine, pestilence, and sword, while the nation should thenceforward have representatives living in disgrace and exile throughout “the kingdoms.”
Fuente: The Cambridge Bible for Schools and Colleges
Verse 10. I will send the sword] Many of them fell by sword and famine in the war with the Chaldeans, and many more by such means afterwards. The first received their captivity as a correction, and turned to God; the latter still hardened their hearts more and more, and probably very many of them never returned: perhaps they are now amalgamated with heathen nations. Lord, how long?
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Many of them shall not live to be carried into captivity, but shall die miserably in their own land, if not by the enemies sword, yet by the famine and the pestilence, which two things ordinarily attend long sieges. By one of these three sore judgments of God they shall be consumed out of the land, and shall not hold it by the title of Gods gift of it
to their fathers. No gifts of God, except those of special grace, are perpetuities; but either given quamdiu bene se gesserint, so long as men behave themselves well in the use of them; or durante bene placito, during Gods good will and pleasure.
Fuente: English Annotations on the Holy Bible by Matthew Poole
And I will send the sword, the famine, and the pestilence,
among them,…. Meaning not in other lands, where they should be driven, but while in their own land, by which many should perish; and the rest that escaped these dreadful judgments should be carried captive. The Targum is,
“I will send those that kill with the sword, c.”
till they be consumed from off the land that I gave unto them and to their fathers so that none of them should be left there to inhabit it, which is now their case; and it is an aggravation of their calamity and punishment, that they are no more the inhabitants of that good land, which was God’s gift to them, and to their fathers before them.
Fuente: John Gill’s Exposition of the Entire Bible
He confirms the former verse, — that God would then with extreme rigor punish them, by allowing the city and the inhabitants who remained, to be given up to the will of their enemies. And Jeremiah still speaks as from the mouth of Moses, that his prophecy might be more weighty, and that he might frighten those men who were so refractory. There are here three kinds of punishments which we often meet with, under which are included all other punishments. But as God for the most part punishes the sins of men by pestilence, or by famine, or by war, he connects these three together when his purpose is to include all kinds of punishment.
He adds, Until they be consumed from the face of the land; he says not “until they be consumed in the land,” but from the face of it, מעל , mol, from upon it: for the Jews were not consumed in their own country; but he consumed them by degrees elsewhere, so that they gradually pined away: they were driven into exile, and that was their final destruction. (127) What this clause means I have explained in another place.
The Prophet adds, which I gave to them and to their fathers. His object here was to shake off from the Jews that foolish confidence with which they were inebriated: for as they had heard of the land in which they dwelt, that it was the rest of God, and as they knew that it had been given to them by an hereditary right, according to what had been promised to their fathers, they thought that it could never be taken away from them. They therefore became torpid in their sins, as though God was bound to them. The Prophet ridicules this folly by saying, that the promise and favor of God would not prevent him from depriving them of the land and of its possession, and from rejecting them as though they were aliens, notwithstanding the fact, that he had formerly adopted them as his children.
We now see the meaning of both parts of this vision. For the Prophet wished to alleviate the sorrow of the exiles when he said, that their state at length would be better; and so he promised that God would be reconciled to them after having for a time chastised them. Thus it is no small comfort to us when we regard the end; for as the Apostle says to the Hebrews, when we feel the scourges of God, sorrow is a hinderance to a patient suffering, as chastisement is for the present grievous, bitter, and difficult to be endured. (Heb 12:11.) It is therefore necessary, if we would patiently submit to God, to have regard to the issue: for until the sinner begins to taste of God’s grace and mercy, he will fret and murmur, or he will be stupid and hardened; and certainly he will receive no comfort. Afterwards the Prophet shews, on the other hand, that though God may spare us for a time, there is yet no reason for us to indulge ourselves, for he will at length make up for the delay by the heaviness of his punishment: the more indulgently he deals with us, the more grievous and dreadful will be his vengeance, when he sees that we have abused his forbearance. Now follows —
(127) The “sword” means war, and by war they were led captive. But their consumption in captivity is not what is here related; but their removal from their own land, and the means employed for that purpose. He had spoken before of what they would become in exile; but here he goes back as it were to describe their misery at the time of their captivity; they would be removed from their own land either by captivity, signified by the sword, or by famine, or by pestilence. — Ed.
Fuente: Calvin’s Complete Commentary
(10) The sword, the famine, and the pestilence.The three forms of suffering are grouped together, as in Jer. 14:12 and Eze. 14:21. The two latter followed almost inevitably in the wake of the first.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
REFLECTIONS
I BEG the Reader to make due reflections on the contents of this short but most interesting Chapter, and he will find cause in making application of what is here said, in reference to the times of the Church then in being, to see how much the people of God are concerned at all times to consider the same doctrine. Both upon a civil, and upon a religious account; times of national distress, are times of great concern. If the good figs as well as the bad figs were to be carried away, we learn from it, that in outward things there is one event to the righteous, and to the wicked. Like passengers in a vessel, if the ship founders, all on board partake of the same. And though God’s people are preserved from eternal shipwreck by grace; yet in temporal concerns, the Lord saith, I will draw forth my sword out of his sheath, and will cut off from thee the righteous and the wicked. Reader! let us pray for grace, to take part in all the national afflictions of our land, and to sympathize with all the sorrows of the people. But while we do this, let us look up and bless that gracious God, who hath placed our spiritual concerns out of the reach of danger. Precious Jesus, in thy hands, all the concerns of thy people, both their persons and their interests are eternally secure. Blessed, forever blessed be God for Jesus Christ.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Jer 24:10 And I will send the sword, the famine, and the pestilence, among them, till they be consumed from off the land that I gave unto them and to their fathers.
Ver. 10. And I will send the sword. ] So Jer 14:15 ; Jer 34:17 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
the sword, the famine, and the pestilence. Reference to Pentateuch (Lev 26:25, Lev 26:26. Deu 28:21-24). App-92.
the famine. Some codices, with one early printed edition, Septuagint, Syriac, and Vulgate, read “and famine”, thus completing the Figure of speech Polysyndeton.
land = soil, or ground. Hebrew. ‘adamah.
Fuente: Companion Bible Notes, Appendices and Graphics
Jer 5:12, Jer 9:16, Jer 14:15, Jer 14:16, Jer 15:2, Jer 16:4, Jer 19:7, Jer 34:17, Isa 51:19, Eze 5:12-17, Eze 6:12-14, Eze 7:15, Eze 14:12-21, Eze 33:27
Reciprocal: Lev 26:25 – I will send Deu 28:21 – General Deu 28:45 – Moreover 2Ki 25:21 – So Judah Jer 14:12 – but Jer 27:8 – with the sword Jer 32:24 – because Jer 42:17 – they shall Jer 44:13 – General Jer 52:27 – Thus Eze 5:2 – shalt burn Eze 5:14 – I will Eze 6:11 – fall Eze 14:19 – if I
Fuente: The Treasury of Scripture Knowledge
Jer 24:10. For comments on the three items, sword, famine and pestilence, see those in connection with Jer 14:12,
Fuente: Combined Bible Commentary
The Lord would send war and its accompanying disasters-famine and disease-on those of them still in the land, until they perished (cf. Jer 21:7). Initial fulfillment came in 586 B.C. (cf. Deu 28:25; Deu 28:37), and an even more extensive one followed in A.D. 70 (cf. Mat 23:38).
"The natural reaction to the fate of the captives deported in 597, and to the good fortune of those who were left behind, was to see the former as God’s throw-outs, the bad figs; and to see the rest as his men of promise, the good figs that were worth keeping. But, as ever, God’s thoughts and plans were not at all what men imagined." [Note: Kidner, p. 93.]