(11) The word of the Lord . . .--As before, we have the element of ecstasy and vision, symbols not selected by the prophet, and yet, we may believe, adapted to his previous training, and to the bent and, as it were, genius of his character.
The poetry of the symbols is of exquisite beauty. In contrast to the words of terror, in harmony with the words of hope, he sees the almond-bough, with its bright pink blossoms and its pale green leaves, the token of an early spring rising out of the dreariness of winter. The name of the almond-tree (here the poetical, not the common, name) made the symbol yet more expressive. It was the watcher, the tree that "hastens to awake" (shaked) out of its wintry sleep, and thus expresses the divine haste which would not without cause delay the fulfilment of its gracious promise, but would, as it were, make it bud and blossom, and bear fruit.
Verses 11-16. - Two trials or probations of Jeremiah's inner sight (2 Kings 6:17). Two visions are granted him, which he is required to describe. The first expresses the certainty of his prophetic revelation; the second indicates its contents. Verse 11. - A rod of an almond tree. The name here adopted for the almond tree is peculiarly suitable in this connection. It means "wakeful;" the almond, blossoming in January, is the first to "wake" from the sleep of winter.
1:11-19 God gave Jeremiah a view of the destruction of Judah and Jerusalem by the Chaldeans. The almond-tree, which is more forward in the spring than any other, represented the speedy approach of judgments. God also showed whence the intended ruin should arise. Jeremiah saw a seething-pot boiling, representing Jerusalem and Judah in great commotion. The mouth or face of the furnace or hearth, was toward the north; from whence the fire and fuel were to come. The northern powers shall unite. The cause of these judgments was the sin of Judah. The whole counsel of God must be declared. The fear of God is the best remedy against the fear of man. Better to have all men our enemies than God our enemy; those who are sure they have God with them, need not, ought not to fear, whoever is against them. Let us pray that we may be willing to give up personal interests, and that nothing may move us from our duty.
Moreover, the word of the Lord came unto me,.... At the same time as before:
saying, Jeremiah, what seest thou? The Septuagint version leaves out the word "Jeremiah":
and I said, I see a rod of an almond tree; a dry stick, without leaves or fruit upon it, and yet he knew it to be an almond tree stick; though some think it had leaves and fruit on it, by which it was known. The Targum is,
"and I said, a king hastening to do evil I see;''
meaning Nebuchadnezzar, king of Babylon, hastening to bring destruction upon the Jews.
The poetry of the symbols is of exquisite beauty. In contrast to the words of terror, in harmony with the words of hope, he sees the almond-bough, with its bright pink blossoms and its pale green leaves, the token of an early spring rising out of the dreariness of winter. The name of the almond-tree (here the poetical, not the common, name) made the symbol yet more expressive. It was the watcher, the tree that "hastens to awake" (shaked) out of its wintry sleep, and thus expresses the divine haste which would not without cause delay the fulfilment of its gracious promise, but would, as it were, make it bud and blossom, and bear fruit.
saying, Jeremiah, what seest thou? The Septuagint version leaves out the word "Jeremiah":
and I said, I see a rod of an almond tree; a dry stick, without leaves or fruit upon it, and yet he knew it to be an almond tree stick; though some think it had leaves and fruit on it, by which it was known. The Targum is,
"and I said, a king hastening to do evil I see;''
meaning Nebuchadnezzar, king of Babylon, hastening to bring destruction upon the Jews.