Exegetical and Hermeneutical Commentary of Jeremiah 4:28
For this shall the earth mourn, and the heavens above be black: because I have spoken [it], I have purposed [it], and will not repent, neither will I turn back from it.
28. be black ] be in mourning from sympathy. The following clauses should read I have spoken it and have not repented; I have purposed it, and will not turn back from it. So LXX. The verbs in the Hebrew were accidentally disarranged.
Fuente: The Cambridge Bible for Schools and Colleges
For … – Because of this doom upon Judah.
I have purposed it – The Septuagint arrangement restores the parallelism:
For I have spoken, and will not repent,
I have purposed, and will not turn back from it.
Fuente: Albert Barnes’ Notes on the Bible
For this shall the earth mourn, and the heavens above be black; expressions to set forth the dreadfulness of the judgment; he makes the elements to personate mourners, a sad face of things above and below, a metaphor, and therein to shame the stupidity of his people.
Because I have spoken it: q.d. You would not believe either that my prophets spake, or what they said; now I tell you I speak myself, and what I have resolved upon I will not revoke; see Eze 24:13,14, and Jer 15:6; for I have purposed it; I have not spoken in my heat or fury, but upon mature deliberation; an anthropopathy; or, what the prophets have denounced I will ratify.
Fuente: English Annotations on the Holy Bible by Matthew Poole
28. For thison account of thedesolations just described (Isa 5:30;Hos 4:3).
not repent (Nu23:19).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For this shall the earth mourn,…. That is, for the full end that will be made hereafter, though not now; the earth may be said to mourn when the inhabitants of it do; or when it is destroyed, and is become desolate, as the Targum, Jarchi, and Kimchi, explain it; when it is uncultivated and uninhabited:
and the heavens above be black; with thick clouds, and storms, and tempests; in allusion to mourners, that are clothed with black: these figures, of the earth’s mourning, and the heavens being clothed in black, denote the horribleness of that dispensation, when there would be an utter destruction of the Jewish nation, church, and polity, of which Daniel prophesies, Da 9:27:
because I have spoken it; in my word, as the Targum; in the Scriptures of the Old Testament, by Moses and the prophets:
I have purposed it; or I have thought of it, in my counsel, as the Targum; it was a thing deliberately devised and determined, and therefore can never be frustrated, or made void:
and will not repent; of what was purposed and predicted:
neither will I turn back from it; revoke, or retract it; it shall surely come to pass: the Jews, upon their return from the Babylonish captivity, and afterwards, might flatter themselves that a full end would not be made of them, because it was not then done; and therefore these several strong expressions are used, to confirm and assure them of it; for the word of God cannot fail, his counsel shall stand; he is not a man, that he should lie or repent; he will do all his pleasure.
Fuente: John Gill’s Exposition of the Entire Bible
Jeremiah proceeds here with the same subject, and still introduces God as the speaker, that what is said might produce a greater effect. For this, he says, the land shall mourn. The mourning of the land is to be taken for its desolation; but he refers to what he had said before. He does not speak of the inhabitants of the land; for they who thus explain the passage, diminish much the force of the expression; for the Prophet here ascribes terror and sorrow to the very elements, which is much more striking than if he said, that all men would be in sorrow and grief. The same also must be thought of the heavens. Indeed, the latter clause proves that he does not speak of the inhabitants, but of the land itself, which, though without reason, seems yet to dread God’s vengeance. And thus the Prophet upbraids men with their insensibility; for when God appeared as judge from heaven, they were not touched with any fear. Mourn then shall the land, and covered shall be the heaven with darkness; that is, though men remain stupid, yet both heaven and earth shall feel how dreadful God’s judgment will be.
He afterwards adds, Because I have spoken. Some consider אשר, asher, what, to be understood between this sentence and the following verb: “Because I have spoken what I have purposed, and I have not repented.” But the concise phrase is not unsuitable: God first intimates, that he had pronounced the sentence, which would remain firm and unchangeable; as though he had said, “I have once for all declared by my servants what I will do.” For the prophets, we know, were the heralds of God’s vengeance: and as their doctrine was often despised, so at this day also the world obstinately rejects it; and as it often now derides all threatenings, so it happened then. But Jeremiah introduces here God as the speaker, as though he had said, “My servants have been despised by you; but they have said nothing but what I have commanded them: I am therefore the author of that sentence by which you ought to have been moved and roused.” In this sense it is that God testifies that he had spoken; for he transfers to himself what the Jews thought proceeded from the prophets, and hence supposed that they were at liberty to regard as nothing what the prophets pronounced against them: “I myself am He,” says God, “who has spoken.” So that we must understand a contrast here between God and the prophets; as though he had said, that the Jews in vain slumbered in their sins, because they thought they had to do only with mortals, since God himself had commanded his servants to denounce the ruin that was despised.
But that they might not think that God had thus spoken to cause a false alarm, (for hypocrites flatter themselves with this pretense, that God does not speak seriously, but that he frightens them with bugbears, as children are wont to be,) he says, that he had purposed. He had said before that he had spoken, that is, by his prophets; but what he means now by this word is, that the predictions which he had made known as to their destruction proceeded from his own secret counsel: “This,” he says, “has been decreed by me.”
He then adds, It has not repented me, and I will not turn from it. He briefly shews, that the Jews were now given up to death, that they might not think that God could be pacified as long as they followed their vices; for God had decreed to destroy them; and he had not only declared this by his prophets, but had also resolved within himself to do so. By the term repent, is to be understood a change; for God cannot, strictly speaking, repent, as nothing is hid from him; but he speaks, as I have lately stated, after a human manner: and every ambiguity is removed by the next phrase, when he says, I will not turn from it, that is, “I will not retract my sentence.” (122) It follows —
(122) The latter part is very concise, —
Because I have said, I have purposed, And have not repented, And I will not turn from it.
The turning refers to what he had said, and repentance to the purpose. Blayney followed the Septuagint, and changed the order of the words, and thus destroyed the right connection of the passage, and the common parallelism of the language. We may also notice this passage as an instance of what is often found both in the Old Testament, and also in the New, — that when two or more things are consecutively stated, the most obvious, the most apparent, is mentioned first, and then the most hidden, or what is in order previous. Purpose is first in order, but speaking is first mentioned. — Ed.
Fuente: Calvin’s Complete Commentary
(28) For this shall the earth mourn . . .As with all true poets, the face of nature seems to the prophet to sympathise with human suffering. (Comp. Amo. 8:9; Mat. 24:29.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
28, 29. For this, etc. But once more does the prophet return to the sad story. In language more simple and intelligible he sets forth the coming desolation. The city shall be forsaken, and the people shall take refuge in the thickets and clefts of the rocks.
Fuente: Whedon’s Commentary on the Old and New Testaments
Jer 4:28 For this shall the earth mourn, and the heavens above be black: because I have spoken [it], I have purposed [it], and will not repent, neither will I turn back from it.
Ver. 28. Because I have spoken it, &c. ] Quod scrips; scrips, said Pilate, I will not alter it. See the like, Eze 24:13-14 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
I have purposed it, and, &c. Reference to Pentateuch (Num 23:19). App-92.
Fuente: Companion Bible Notes, Appendices and Graphics
Marg
repent (See Scofield “Zec 8:14”).
Fuente: Scofield Reference Bible Notes
the earth: Jer 4:23-26, Jer 12:4, Jer 23:10, Isa 24:4, Isa 33:8, Isa 33:9, Hos 4:3, Joe 1:10
the heavens: Isa 5:30, Isa 34:4, Isa 50:3, Joe 2:30, Joe 2:31, Mat 27:45, Mar 15:33, Luk 23:44, Rev 6:12
because: Jer 7:16, Jer 14:11, Jer 14:12, Jer 15:1-9, Num 23:19, 1Sa 15:29, Isa 14:24-27, Isa 46:10, Isa 46:11, Eze 24:14, Hos 13:14, Eph 1:9, Eph 1:11, Heb 7:21
Reciprocal: Job 3:5 – let the blackness Isa 14:27 – the Lord Isa 22:25 – for the Jer 1:16 – And I Jer 14:2 – mourneth Jer 25:28 – Ye Jer 30:24 – fierce Hos 4:1 – nor knowledge Zec 8:14 – I repented Zec 12:12 – the land Mar 13:24 – General
Fuente: The Treasury of Scripture Knowledge
Jer 4:28. About the same time that Jeremiah was writing his predictions, the historian was also writing about the great reformative efforts of Josiali. In spite of that good work the nation had to go into captivity (2Ki 23:26-27).
Fuente: Combined Bible Commentary
Jer 4:28-29. For this shall the earth mourn, &c. More expressions to set forth the dreadfulness of the judgment: he makes the elements to personate mourners. And the heavens above be black Under sad calamities every thing looks dismal; even the heavens themselves do not seem to shine with their usual brightness. Because I have spoken it, I have purposed it, &c. Blaney, following the LXX., changes a little the order of the words, and reads, I have spoken, and do not repent: I have purposed, and will not recede from it. Gods purpose of delivering up the Jews into the hands of Nebuchadnezzar was irreversible, because he foresaw that the greatest part of them would continue impenitent, and that it would be expedient and necessary, in order to their being humbled and brought to repentance, that they should be carried into captivity. Otherwise the removal of judgments, either those inflicted or threatened to be inflicted, is promised upon repentance, to which God frequently exhorted these Jews by his prophets. The whole city shall flee The inhabitants of all ranks and qualities shall seek to escape the fury of the Chaldean army, chap. Jer 39:4. They shall go into thickets Either upon the report of the coming of their enemies, the prophet hereby, as it were, deriding their confidence, or rather at the approach of their vast armies: for they were closely besieged before they fled, as appears 2Ki 25:4. Such a consternation there shall be upon them, that they shall run into every hole to hide themselves; thus Manasseh was taken among the thorns, 2Ch 33:11. The Hebrew is, , they shall go into the clouds; meaning, probably, dark places on the tops of hills, reaching, as it were, to the clouds, or among the cloudy shades of trees and groves that usually grew there. The LXX. render it, , they entered into the caves; adding, , they were hid in the groves. And climbed up upon the rocks Namely, to save their lives. Every city shall be forsaken There shall be an utter desolation, their cities being quite deserted, and none left to inhabit them.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Yahweh’s fixed purpose to bring this destruction on Judah was such bad news that even the earth and heavens would mourn upon hearing His plan.