Jeremiah 6:1

O ye children of Benjamin, gather yourselves to flee out of the midst of Jerusalem, and blow the trumpet in Tekoa, and set up a sign of fire in Bethhaccerem: for evil appeareth out of the north, and great destruction.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

VI.

(1) The new discourse, or section of a discourse, deals more locally with the coming desolation of Jerusalem.

O ye children of Benjamin.—The city, though claimed as belonging to Judah, was actually on the border of the two tribes, the boundary running through the valley of Ben-Hinnom (Joshua 15:8; Joshua 18:16), and its northern walls were in that of Benjamin. It was natural that the prophet of Anathoth should think and speak of it as connected with his own people.

Blow the trumpet in Tekoa.—i.e., “give the signal for the fugitives to halt, but not till they have reached the southernmost boundary of Judah.” Tekoa was about twelve miles south of Jerusalem (2Chronicles 11:6). The Hebrew presents a play upon the name Tekoa, as nearly identical with its sound is the verb “blow,” and the town is probably mentioned for that reason. The play upon the name is analogous to those that meet us in Micah 1:10-16.

Sign of fire.—Better, signal. The word, though applied to a fire or smoke signal in Judges 20:38; Judges 20:40, does not necessarily imply it. Such signals were, however, in common use in all ancient warfare.

Beth-haccerem.—i.e., the house of the vineyard, halfway on the road from Jerusalem to Tekoa. There, too, the signal was to be raised that the fugitives might gather round it. Jerome states (Comm. on Jeremiah 6) that it was on a mountain, and was known in his time as Bethacharma. It has been identified with the modern Jebel Fureidis, or “Hill of the Franks.”

Evil appeareth out of the north.—Literally, is bending over us, as looking down on its prey. The word is that used of “righteousness looking down from heaven” in Psalm 85:11.

Benson Commentary

Jeremiah 6:1. O ye children of Benjamin, &c. — The prophet proceeds in his remonstrances, rebukes, and faithful warnings to the disobedient Jews. A great part of Jerusalem stood in the tribe of Benjamin, Joshua 18:28; on which account, and because Jeremiah, being of Anathoth, was of that tribe, and probably lived therein, the inhabitants are here addressed by the name of the children of Benjamin, and are directed to leave the city, which God was about to destroy, and to take refuge in the mountains. Blow the trumpet in Tekoa — One of those cities which Rehoboam built, 2 Chronicles 11:6, twelve miles from Jerusalem. Set up a sign of fire — A beacon; in Beth-haccerem — A village between Tekoa and Jerusalem, built upon a mountain, situate in the way which led from Chaldea to Jerusalem. As the word signifies the house of the vineyard, it was probably at first some high tower, built among the vineyards, for the keepers of them to watch in, and that it afterward became a village of some note. The design of such signals of war as the prophet here mentions, is generally to assemble men together in order to their mutual defence; but, as he knew it was utterly in vain to attempt any thing of that kind, he seems only to have meant that by these means general notice should be given of the enemies’ approach, that the people might disperse, and escape from danger and destruction. For evil appeareth, &c. — See note on Jeremiah 1:14. Dr. Waterland reads this verse, “Haste away the children of Benjamin out of, &c., and set up a signal in Beth-haccerem; for mischief threateneth out of the north.”

Matthew Henry's Concise Commentary

6:1-8 Whatever methods are used, it is vain to contend with God's judgments. The more we indulge in the pleasures of this life, the more we unfit ourselves for the troubles of this life. The Chaldean army shall break in upon the land of Judah, and in a little time devour all. The day is coming, when those careless and secure in sinful ways will be visited. It is folly to trifle when we have eternal salvation to work out, and the enemies of that salvation to fight against. But they were thus eager, not that they might fulfil God's counsels, but that they might fill their own treasures; yet God thereby served his own purposes. The corrupt heart of man, in its natural state, casts out evil thoughts, just as a fountain casts out her waters. It is always flowing, yet always full. The God of mercy is loth to depart even from a provoking people, and is earnest with them, that by repentance and reformation, they may prevent things from coming to extremity.

Barnes' Notes on the Bible

Jeremiah addresses the men of Benjamin, either as being his own tribesmen, or as a name appropriate to the people of Jerusalem, which also was situate in the tribe of Benjamin.

Gather yourselves to flee - Gather your goods together to remove them to a place of safety.

Blow the trumpet in Tekoa - The name of Tekoa is almost identical with the verb "to blow": but it was not chosen merely for the alliteration, but because it was the last town in Judaea (about 11 miles south of Jerusalem), upon the very border of the desert, where the fugitives would halt.

A sign - Rather, a signal.

Beth-haccerem - Or, the "Vineyard-House," which was situated halfway between Jerusalem and Tekoa.

Appeareth - "Is bending over;" is bending forward in eagerness to seize its prey.

Jamieson-Fausset-Brown Bible Commentary

CHAPTER 6

Jer 6:1-30. Zion's Foes Prepare War against Her: Her Sins Are the Cause.

1. Benjamin—Jerusalem was situated in the tribe of Benjamin, which was here separated from that of Judah by the valley of Hinnom. Though it was inhabited partly by Benjamites, partly by men of Judah, he addresses the former as being his own countrymen.

blow … trumpet … Tekoa—Tikehu, Tekoa form a play on sounds. The birthplace of Amos.

Beth-haccerem—meaning in Hebrew, "vineyard-house." It and Tekoa were a few miles south of Jerusalem. As the enemy came from the north, the inhabitants of the surrounding country would naturally flee southwards. The fire-signal on the hills gave warning of danger approaching.God sendeth and strengtheneth the Babylonians against Judah, Jeremiah 6:1-5; for her oppression and spoils, Jeremiah 6:6-8, and obstinacy; which provoke God’s wrath and their destruction, Jeremiah 6:9-12. Their covetousness, false confidence, and impudence; people and priests refuse to obey God, Jeremiah 6:13-17. Their hypocritical worship shall not prevent their sure destruction, Jeremiah 6:18-25. The people called to mourn, Jeremiah 6:26. The prophet encouraged under their wickedness and the fruitlessness of his ministry among them, Jeremiah 6:27-30.

Children of Benjamin: he means either the inhabitants of Jerusalem, because part of it stood in the lot of Benjamin, Joshua 18:28; or else he means all Judah, because when the ten tribes fell off, the tribe of Benjamin adhered to Judah, and was incorporated into them. If it be asked why the prophet rather speaks here to Benjamin than to Judah, the reason probably may be, because he being of Anathoth was of that tribe, and therefore mentions them as his own countrymen.

Gather yourselves to flee; spoken either ironically, that they should set themselves in array, and make head against the enemy, that is now at hand; or rather, that they should flee away together at once, make haste out of Jerusalem in troops, as the next expressions intimate; not counselling them what they should do, viz. for succour, Jeremiah 4:5,6, but rather telling them what they must expect, viz. to be forced to flee out of it, if they may escape.

Blow the trumpet in Tekoa: q.d. Gather yourselves together by the sound of the trumpet at Tekoa, possibly alluding to the name, which signifies trumpeting; or rather, it being one of those fenced cities twelve miles from Jerusalem that Rehoboam built, and made exceeding strong for and with his warlike provisions, 2 Chronicles 11:6,11,12, and being built upon the advantage of a hill toward the north of Judea in the way that the Babylonians were to come, q.d. There furnish yourselves out of that armoury, and see if you can make head against them: an irony. A place noted in Scripture, where dwelt that Tekoitish woman that interceded with David for Absalom by the subornation of Joab, 2 Samuel 14:2; and also for the herdsmen of whom Amos was, Amos 1:1, and (it is probable) a place where in time of danger their were wont, by the sound of the trumpet, to summon the people together.

Setup a sign of fire: the word used is of very large extent; maset is used for any thing that is lifted up, neither is there any more in the text. The LXX also render it only a sign and the sign of fire possibly is mentioned rather than any other, by a metonymy of the subject, because, partly in time of danger of invasion it is the most usual and commodious sign, being seen, in regard of its lifting or raising up of itself, at once afar off; q.d. fire a beacon; and a sign whereby the Benjamites themselves once found they were surprised, Judges 20:38,402. It is a sign soonest given of any.

3. Possibly as being a more proper sign than any other would be to the vine-dressers, that they should secure themselves in some safe place, which seems to be pointed at by the next word, Beth-haccerem. It signifies the house of the vineyard, probably some high tower built among the vineyards for the keeper or keepers of them to watch them, that no damage came to them, this seeming to be usual, Isaiah 5:2. Or it may be the name of a town, such a one as some report to lie between Jerusalem and Tekoa, the same mentioned Nehemiah 3:14, though that seems to be adjoining to Jerusalem. Whichsoever it be, it is probable it relates to some place noted for vineyards, which were wont to be planted upon hills, and lying in the way that the Chaldeans were to come; and by these two we are to understand all other places that lie in that coast. Evil appeareth out of the north; that they may know whence their misery will come, he doth as it were point it out with the finger: see Jeremiah 1:14 4:6.

Gill's Exposition of the Entire Bible

O ye children of Benjamin,.... The tribe of Benjamin was with the tribe of Judah, and continued with that in the pure worship of God when the ten tribes revolted; and in the land of Israel, when they were carried captive; and besides, Jerusalem, at least part of it, was in the tribe of Benjamin, and particularly Anathoth, which was Jeremiah's native place, was in that tribe; and this altogether is a reason why the children of Benjamin are so distinctly addressed:

gather yourselves to flee out of the midst of Jerusalem; where some of this tribe lived, or had betaken themselves for safety: or the Jews in general may be meant; for, as Ephraim is often put for the ten tribes, so Benjamin may be put for the two tribes, as Judah frequently is: or the words may be rendered, "be ye strong" (i) "out of the midst of Jerusalem"; as by the Septuagint, and others; and the sense may be, gather together in bodies out of Jerusalem, and form yourselves into companies, and into an army, and be prepared to meet the enemy, and fight him, who is near at hand; quit yourselves like men, and be strong; show courage and valour; perhaps this is spoken ironically, as Kimchi thinks it is; though he interprets the word, "flee ye"; that is, if ye can find a place to flee to; and the Targum is,

"remove out of the midst of Jerusalem;''

but it seems rather to be a direction to go forth and meet the enemy, by what follows:

and blow the trumpet in Tekoa; as an alarm of war, to give the people notice of an invasion; that the enemy was at hand, and therefore should provide themselves with armour, and gather together to meet and oppose him. Tekoa was a city in Judah, 2 Chronicles 11:5, famous, for a wise woman in it, in the times of David, 2 Samuel 14:2. Jerom says it was twelve miles from Jerusalem, and might be seen with the eye; so that probably it was built on a very high hill, and for that reason chosen to blow the trumpet on, that it might be heard far and near; and which may be confirmed from its being said (k) to be the chief place in the land of Israel for the best oil, since olives grow on hills and mountains. There is in the clause a beautiful play on words (l), which those, who understand the Hebrew language, will easily observe:

and set up a fire in Bethhaccerem. This place, as Jerom says, lay between Jerusalem and Tekoa; one of this name is mentioned in Nehemiah 3:14. The Targum renders it,

"the house of the valley of the vineyards;''

and in the Misnah (m) mention is made of the valley of Bethhaccerem, the dust of which was red, and, when water was poured upon it, became hard; and this valley perhaps took its name from the town, which might be built upon a hill, and was famous for vines, from whence it was so called; and here might be a very high tower; for, as Kimchi and Ben Melech observe, it signifies a high tower, for the keepers of the vines to sit and watch the vines all about; and this was a very proper place to set up the sign of fire in, to give notice to the country all around; for it was usual with all nations, Persians, Grecians, and Romans, to signify in the night, by signs of fire, by burning torches, and the like, either the approach of an enemy, or help from friends; the former was done by shaking and moving their torches, the latter by holding them still (n); see Judges 20:38,

for evil appeareth out of the north; Nebuchadnezzar and his army out of Babylon, which lay north of Jerusalem: and great destruction; see Jeremiah 1:14.

(i) Sept. "confortamini", V. L. "fortes estote", Tigurine version. (k) Misn. Menachot c. 8. sect. 3.((l) . (m) Misna Nidda, c. 2. c. 5. & Maimon. & Bartenora in ib. (n) Vid. Lydium de re Militari, l. 5. c. 3. p. 185, 186. & Van Tillin ib. p. 52.

Geneva Study Bible

O ye children of {a} Benjamin, gather yourselves to flee out of the midst of Jerusalem, and blow the trumpet in {b} Tekoa, and set up a sign of fire in {c} Bethhaccerem: for evil appeareth out of the north, and great destruction.

(a) He speaks to them chiefly because they should take heed by the example of their brethren the other half of their tribe, who were now carried away prisoners.

(b) Which was a city in Judah, six miles from Bethlehem, 2Ch 11:6.

(c) Read Ne 3:14.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

1. ye children of Benjamin] Jeremiah was himself a Benjamite (ch. Jeremiah 1:1), and Jerusalem was in Benjamin, the boundary between that tribe and Judah lying in the valley of Hinnom, to the south of the city.

and blow … Beth-haccherem] these two clauses interrupt the Ḳinah measure, and break into the context which deals with Jerusalem only. Hence Du. and Co. (not so Gi.) consider them a later insertion. “Blow the trumpet” and the proper name Tekoa involve a play on words in the Heb. (tik‘û, tĕkoa‘). Tekoa (Tekû’a) is about twelve miles S. of Jerusalem, on a hill forming part of the range which stretches from Hebron towards the Dead Sea. St Jerome writing in Palestine speaks of it as daily before his eyes. It was the birthplace of Amos (Amos 1:1), and it or its inhabitants are mentioned on several other occasions. The ruins which are found there, however, are probably all of Christian times. It is in the direction which would be naturally taken by the inhabitants in the event of flight before an invading host from the north.

a signal] Though the Hebrew word has no necessary reference to fire, a word (Massû’ah) closely connected with this one is used in later Hebrew to denote the fire lighted to give notice of the appearance of the new moon. The word used here occurs in Jdg 20:38; Jdg 20:40, to denote a pillar of smoke agreed upon as a signal. In this clause also a play on words seems intended between the imperative and its object.

Beth-haccherem] (House of the vineyard) mentioned elsewhere only in Nehemiah 3:14, and to be identified in position with a conical-shaped hill called the Frank mountain, between Bethlehem and Tekoa, so named as having been used for military purposes in the Crusades; a very suitable spot for a beacon station.

Pulpit Commentary

Verses 1-8. - Arrival of a hostile army from the north, and summons to flee from the doomed city. Verse 1. - O ye children of Benjamin. The political rank of Jerusalem, as the capital of the kingdom of Judah, makes it difficult to realize that Jerusalem was not locally a city of Judah at all. It belonged, strictly speaking, to the tribe of Benjamin, a tribe whose insignificance, in comparison with Judah, seems to have led to the adoption of a form of expression not literally accurate (see Psalm 128:68). The true state of the case is evident from an examination of the two parallel passages, Joshua 15:7, 8, and Joshua 18:16, 17. As Mr. Fergusson points out, "The boundary between Judah and Benjamin... ran at the foot of the hill on which the city stands, so that the city itself was actually in Benjamin, while, by crossing the narrow ravine of Hinnom, you set foot on the territory of Judah" (Smith's 'Dictionary of the Bible,' 1:983). It is merely a specimen of the unnatural method of early harmonists when Jewish writers tell us that the altars and the sanctuary were in Benjamin, and the courts of the temple in Judah. The words of "the blessing of Moses" are clear (Deuteronomy 33:12): "The beloved of the Lord! he shall dwell in safety by him, sheltering him continually, and between his shoulders he dwelleth;" i.e. Benjamin is specially protected, the sanctuary being on Benjamite soil. And yet these highly favored "children of Benjamin" are divinely warned to flee from their sacred homes (see Jeremiah 7:4-7). Gather yourselves to flee; more strictly, save your goods by flight. In Jeremiah 4:6 the same advice was given to the inhabitants of the country districts. There, Jerusalem was represented as the only safe refuge; here, the capital being no longer tenable, the wild pasture-land to the south (the foe being expected from the north) becomes the goal of the fugitives of Jerusalem. In Tokoa. Tokoa was a town in the wild hill-county to the south of Judah, the birthplace of the prophet Amos. It is partly mentioned because its name seems to connect it with the verb rendered blow the trumpet. Such paronomasiae are favorite oratorical instruments of the prophets, and especially in connections like the present (comp. Isaiah 10:30; Micah 1:10-15). A sign of fire in Beth-hakkerem; rather, a signal on Beth-hakkerem. The rendering of Authorized Version was suggested by Judges 20:38, 40; but there is nothing in the present context (as there is in that passage) to favor the view that a fiery beacon is intended. Beth-hakkerem lay, according to St. Jerome, on an eminence between Jerusalem and Tekoa; i.e. probably the hill known as the Frank Mountain, the Arabic name of which (Djebel el-Furaidis, Little Paradise Mountain) is a not unsuitable equivalent for the Hebrew (Vineyard-house). The "district of Beth-hakkerem" is mentioned in Nehemiah 3:14. The choice of the locality for the signal was a perfect one. "There is no other tell," remarks Dr. Thomson, "of equal height and size in Palestine." Appeareth; rather, bendeth forward, as if it were ready to fall. Jeremiah 6:1

Keil and Delitzsch Biblical Commentary on the Old Testament

The judgment breaking over Jerusalem. - Jeremiah 6:1. "Flee, ye sons of Benjamin, out of the midst of Jerusalem, and in Tekoa blow the trumpet, and over Beth-haccerem set up a sign; for evil approaCheth from the north, and great destruction. Jeremiah 6:2. The comely and the delicate - I lay waste the daughter of Zion. Jeremiah 6:3. To her come shepherds with their flocks, pitch their tents about her round about, and devour each his portion. Jeremiah 6:4. Sanctify war against her; arise, let us go up at noon. Woe unto us! for the day declineth; for the shadows of evening lengthen. Jeremiah 6:5. Arise, let us go up by night, and destroy her palaces. Jeremiah 6:6. For thus hath Jahveh of hosts spoken, Hew down wood, and pile up against Jerusalem a rampart; she is the city that is (to be) punished, she is all full of oppression in her midst. Jeremiah 6:7. As a fountain pours forth its water, so pours she forth her wickedness: violence and spoiling is heard in her; before my face continually, wounds and smiting. Jeremiah 6:8. Be warned, Jerusalem, lest my soul tear herself from thee, lest I make thee a waste, a land uninhabited."

In graphic delineation of the enemy's approach against Jerusalem, the prophet calls on the people to flee. As regarded its situation, Jerusalem belonged to the tribe of Benjamin; the boundary between the tribal domain of Judah and Benjamin passed through the valley of Ben-hinnom on the south side of Jerusalem, and then ran northwards to the west of the city (Joshua 15:8; Joshua 18:16.). The city was inhabited by Judeans and Benjamites, 1 Chronicles 9:2. The summons is addressed to the Benjamites as the prophet's fellow-countrymen. Tekoa lay about two hours' journey southwards from Bethlehem, according to Jerome, on a hill twelve Roman miles south of Jerusalem; see on Joshua 15:59. This town is mentioned because its name admits of a play on the word תּקעוּ. The alarm is given in the country south of Jerusalem, because the enemy is coming from the north, so that the flight will be directed southwards. Beth-haccerem, acc. to Jerome, was a hamlet (vicus) between Jerusalem and Tekoa, qui lingua Syra et Hebraic Bethacharma nominatur, et ipse in monte positus, apparently on what is now called the Frank's Hill, Jebel Fureidis; see on Nehemiah 3:14. משׂאת, the lifting up, that which raises itself up, or is raised; here a lofty beacon or signal, the nature of which is not further made known. The meaning, fire-signal, or ascending column of smoke, cannot be made good from Judges 20:38, Judges 20:40, since there עשׁן is appended; nor from the statements of classical authors (in Ros.), that in time of war bodies of troops stationed in different places made their positions known to one another by masses of rising flame during the night, and by columns of smoke in the day time. As to the last clause, cf. Jeremiah 1:14. "Great destruction," as in Jeremiah 4:6. - In Jeremiah 6:2 the impending judgment is further described. It falls on the daughter of Zion, the capital and its inhabitants, personified as a beautiful and delicately reared woman. נוה, defectively written for נאוה, contracted from נאוה, lovely, beautiful. The words are not vocatives, O fair and delicate, but accusatives made to precede their governing verb absolutely, and are explained by "the daughter of Zion," dependent on "I destroy:" the fair and the delicate, namely, the daughter of Zion, I destroy. דּמה as in Hosea 4:5. The other meaning of this verb, to be like, to resemble, is wholly unsuitable here; and, besides, in this signification it is construed with אל or ל. Ew.'s translation, I mean the daughter of Zion, is not justifiable by the usage of the word, the Piel only, and not the Kal, being capable of this interpretation.