Jeremiah 8:7

Yea, the stork in the heaven knoweth her appointed times; and the turtle and the crane and the swallow observe the time of their coming; but my people know not the judgment of the LORD.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(7) The stork in the heaven.—The eye of the prophet looked on nature at once with the quick observation of one who is alive to all her changes, and with the profound thought of a poet finding inner meanings in all phenomena. The birds of the air obey their instincts as the law of their nature. Israel, with its fatal gift of freedom, resists that which is its law of life. The stork arrives in Palestine in March, and leaves for the north of Europe in April or May. The Hebrew name, chasideh (literally, the pious bird), indicating its care for its young, is suggestive, as also is the phrase “in the heavens,” as applied to its characteristic mode of flight. The turtle-dove appears at the approach of spring (Song Song of Solomon 2:12).

The crane and the swallow.—In the judgment of Tristram and other modern naturalists, the words should change places, and perhaps “swift” take the place of swallow. The word for “swallow” in Psalm 84:3 is different. The same combination meets us in Isaiah 38:14.

Judgment.—Better, perhaps, ordinance, the appointed rule of life which brute creatures obey and man transgresses.

Benson Commentary

Jeremiah 8:7. Yea, the stork knoweth her appointed times — Of going and returning; the turtle and the crane, &c., the time of their coming — The proper season for changing their climate. Taught by natural instinct, they change their quarters as the temper of the air alters, removing to a warmer climate when the winter approaches, and returning when the spring comes on; but my people know not the judgment of the Lord — Understand neither their duty nor their happiness; they apprehend not the meaning either of God’s mercies or judgments, nor how to accommodate themselves to either so as to answer God’s intention therein. They know not how to improve the seasons of grace which God affords them when he sends them his prophets; nor how to make use of the rebukes they are under when his voice cries in the city. They discern not the signs of the times, (Matthew 16:3,) nor are aware how God is dealing with them. They know not the law which God has prescribed them, though it be written both in their hearts and in their books.

Matthew Henry's Concise Commentary

8:4-13 What brought this ruin? 1. The people would not attend to reason; they would not act in the affairs of their souls with common prudence. Sin is backsliding; it is going back from the way that leads to life, to that which leads to destruction. 2. They would not attend to the warning of conscience. They did not take the first step towards repentance: true repentance begins in serious inquiry as to what we have done, from conviction that we have done amiss. 3. They would not attend to the ways of providence, nor understand the voice of God in them, ver. 7. They know not how to improve the seasons of grace, which God affords. Many boast of their religious knowledge, yet, unless taught by the Spirit of God, the instinct of brutes is a more sure guide than their supposed wisdom. 4. They would not attend to the written word. Many enjoy abundance of the means of grace, have Bibles and ministers, but they have them in vain. They will soon be ashamed of their devices. The pretenders to wisdom were the priests and the false prophets. They flattered people in sin, and so flattered them into destruction, silencing their fears and complaints with, All is well. Selfish teachers may promise peace when there is no peace; and thus men encourage each other in committing evil; but in the day of visitation they will have no refuge to flee unto.

Barnes' Notes on the Bible

Jeremiah appeals to the obedience which migratory birds render to the law of their natures. The "stork" arrives in Palestine about March 21, and after a six weeks' halt departs for the north of Europe. It takes its flight by day, at a vast height in the air ("in the heaven"). The appearance of the "turtle-dove" is one of the pleasant signs of the approach of spring.

The crane and the swallow - Rather, "the swift and the crane."

Jamieson-Fausset-Brown Bible Commentary

7. The instinct of the migratory birds leads them with unfailing regularity to return every spring from their winter abodes in summer climes (So 2:12); but God's people will not return to Him even when the winter of His wrath is past, and He invites them back to the spring of His favor.

in the heaven—emphatical. The birds whose very element is the air, in which they are never at rest, yet show a steady sagacity, which God's people do not.

times—namely, of migrating, and of returning.

my people—This honorable title aggravates the unnatural perversity of the Jews towards their God.

know not, &c.—(Jer 5:4, 5; Isa 1:3).

Matthew Poole's Commentary

In the heaven, i.e. in the air, which is often called heaven, where the birds fly, Psalm 8:8; compare Jeremiah 7:33, who possibly observe the fit time by the temperature of the air.

Knoweth her appointed times, i.e. observeth the several seasons of her going and coming by some natural instinct, and this is said of the stork: what kind of fowl is here meant is disputable: see English Annotations and Latin Synopsis.

Observe the time of their coming; the same thing diversified in these several fowls, that know also their seasons.

But my people know not: this notes the great stupidity of his people, seeming not to have as much sense in them as the birds in the air, not knowing their summer of prosperity, to make a good use of God’s favours, nor the winter of adversity, either to prevent or remove that wrath of God that hangs over their heads, Isaiah 5:12 Luke 19:42,44; they know not their time for repentance, and making their peace with God, compared also, on the same account, to the beasts of the field, Isaiah 1:3; and thus Christ upbraids the Pharisees, Matthew 16:2,3.

The judgment of the Lord; either God’s vengeance in general, or particularly hovering over Jerusalem and Judea; or rather, the manner of God’s dispensations with them. So the word is used 1 Samuel 2:13 8:11.

Gill's Exposition of the Entire Bible

Yea, the stork in the heaven knoweth her appointed times,.... Of going and returning; for this is a bird of passage, as Pliny (d) and other naturalists observe; which goes away as winter approaches, and returns when that is over. The temperature of the air, as to heat and cold, and the natural propensity of such birds of passage to breed their young, are thought to be the incentives to change their habitation; and wonderful thing it is in nature, that they should know the proper time of their passage, what places to go to, and how to steer their course thither; and, as the above naturalist observes, they go and come in the night:

and the turtle, and the crane, and the swallow, observe the time of their coming: for these also are birds of passage; the turtle is absent in the winter, and its coming is a sign of spring, Sol 2:11, the crane, according to Aelianus (e), goes away with the stork, and returns when winter is over; and the same is observable of the swallow; hence the common saying, one swallow does not make spring; so Horace (f) uses "hirundine prima" for the beginning of spring. Where these birds retire to is not known; some think the swallows fly into Egypt and Ethiopia; but Olaus Magnus (g) says they lurk in holes, and even under water, where they hang together, and are sometimes drawn out in clusters, and being brought to the fire, and thawed, will revive and fly about.

But my people know not the judgment of the Lord; meaning not the unsearchable judgments of God, or those providential dispensations of God which are a great deep, and are not clearly discerned and known by the best of men; but either his own judgments, which are inflicted upon wicked men as punishments for sin, which yet are not taken notice of, and duly attended to, as they should be; or rather the law of God, and his revealed word, which is the rule of judgment and justice, and a declaration of righteousness, showing what is just and good, and ought to be done, which they were willingly ignorant of; or else the final and future judgment of God after death, to which all men must come, and into which every thought, word, and work, will be brought, and which day wicked men put far from them; see Isaiah 1:3.

(d) Nat. Hist. l. 10. c. 23. (e) De Animal. l. 3. c. 23. (f) Ep. l. 1. Ep. 7. (g) De Ritu Gent. Septent. l. 19. c. 11.

Geneva Study Bible

Yea, the stork in the heaven knoweth her appointed times; and the turtle and the crane and the swallow observe the time of their coming; but my people know not the {e} judgment of the LORD.

(e) He accuses them in that they are more ignorant of God's judgments, than these birds are of their appointed seasons to discern the cold and heat.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

7. Instinct renders migratory birds punctual in departure and arrival. How much more should man’s reason and conscience exercise over him an effective control. Cp. Isaiah 1:3.

stork] There are two species found in Palestine, the white and the black, the former dispersed generally in pairs over the whole country, the latter living in the deserts and in large flocks.

in the heaven] at the time of their migration they fly high. (See HDB. and Tristram, Nat. Hist. of Bible, 205, 219, 246.)

turtle] There are three species of turtle dove in Palestine.

swallow] better, swift, or martin. All three are common in Palestine. The swift has a harsh cry, constantly repeated.

crane] perhaps a species of bird akin to that preceding. It may very possibly be the swallow, but no clear indication can be got from any sense of the root in Hebrew or cognate languages.

ordinance] though it is thus recognised by the lower animals.

Pulpit Commentary

Verse 7. - The appeal to the regularity of animal instincts reminds us of Isaiah 1:3. Yea, the stork, etc. The minatory birds obey their instinct with the most unfailing regularity. Those referred to are:

(1) the stork, whose "regular and sudden return is one of the most interesting natural sights of Palestine. The expression 'stork in the heavens' refers to the immense height at which they fly during migration" (Tristram);

(2) the turtle, or turtle-dove, whose return is the sure sign of spring (Song of Solomon 2:11);

(3 and 4) the crane and the swallow, or rather, "the swift and the crane." These birds are again mentioned together in Isaiah 38:14 (the psalm of Hezekiah), where special reference is made to the penetrating quality of their note. "The whooping or trumpeting of the crane rings through the night air in spring, and the vast flocks which we noticed passing north near Beersheba were a wonderful sight." The introduction of the swallow in the Authorized Version is misleading, as that bird is not a regular migrant in Palestine. The note of the swift is a shrill scream. "No bird is more conspicuous by the suddenness of its return than the swift," is the remark of Canon Tristram, who saw large flocks passing northwards over Jerusalem, on the 12th of February ('Nat. Hist. of Bible,' p. 208). It is an interesting fact that the swift bears the same name (sus) in the vernacular Arabic as in the Hebrew of Jeremiah. The judgment; better, the law (see on Jeremiah 5:4). Jeremiah 8:7

Keil and Delitzsch Biblical Commentary on the Old Testament

The People's Obstinacy in Wickedness, and the Dreadfulness of the Judgment. - Since the people cleaves stedfastly to its sin (Jeremiah 8:4-13), the Lord must punish sorely (Jeremiah 8:14 -23). - Jeremiah 8:4-13. "And say to them, Thus hath the Lord said: Doth one fall, and not rise again? or doth one turn away, and not turn back again? Jeremiah 8:5. Why doth this people of Jerusalem turn itself away with a perpetual turning? They hold fast by deceit, they refuse to return. Jeremiah 8:6. I listened and heard: they speak not aright; no one repenteth him of his wickedness, saying, What have I done? They all turn to their course again, like a horse rushing into the battle. Jeremiah 8:7. Yea, the stork in the heaven knoweth her appointed times; and turtle-dove, and swallow, and crane, keep the time of their coming; but my people know not the judgment of Jahveh. Jeremiah 8:8. How can ye say, Wise are we, and the law of Jahve we have? Certainly the lying pen of the scribes hath made it a lie. Jeremiah 8:9. Ashamed the wise men become, confounded and taken; lo, the word of Jahveh they spurn at; and whose wisdom have they? Jeremiah 8:10. Therefore will I give their wives unto others, their fields to new heirs: for from the small to the great, they are all greedy for gain; from the prophet even unto the priest, they all use deceit. Jeremiah 8:11. And they heal the hurt of the daughter of my people as it were a light matter, saying, Peace, peace; and yet there is no peace. Jeremiah 8:12. They have been put to shame because they have done abomination; yet they take not shame to themselves, ashamedness they know not. Therefore they shall fall amongst them that fall: in the time of their visitation they shall stumble, that Jahve said. Jeremiah 8:13. Away, away will I sweep them, saith Jahveh: no grapes on the vine, and no figs on the fig-tree, and the leaf is withered; so I appoint unto them those that shall pass over them."

This strophe connects itself with what precedes. A judgment, dreadful as has been described in Jeremiah 7:32-8:3, will come on Judah, because the people cleaves stiffneckedly to its sins. The ואמרתּ of Jeremiah 8:4 corresponds to that in Jeremiah 7:28. The questioning clauses in Jeremiah 8:4 contain universal truths, which are applied to the people of Judah in Jeremiah 8:5. The subjects to יפּלוּ and ישׁוּב are indefinite, hence singular and plural with like significance: cf. Gesen. 137, 3; Ew. 294, b. The verb ישׁוּב, turn oneself, turn about, is here used in a double sense: first, as turn away from one; and then turn towards him, return again. In the application in Jeremiah 8:5, the Pilel is used for to turn away from, and strengthened by: with perpetual turning away or backsliding. נצּחת is not partic. Niph. fem. from נצח, but an adjectival formation, continual, enduring, from נצח, continuance, durableness. "Jerusalem" belongs to "this people:" this people of Jerusalem; the loose grammatical connection by means of the stat. constr. not being maintained, if the first idea gives a sense intelligible by itself, so that the second noun may then be looked on rather in the light of an apposition conveying additional information; cf. Ew. 290, c. תּרמית, equivalent to מרמה, deceit against God. they refuse to return. Sense: they will not receive the truth, repent and return to God. The same idea is developed in Jeremiah 8:6. The first person: I have listened and heard, Hitz. insists, refers to the prophet, "who is justified as to all he said in Jeremiah 8:5 by what he has seen." But we cannot account that even an "apt" view of the case, which makes the prophet cite his own observations to show that God had not spoken without cause. It is Jahveh that speaks in Jeremiah 8:5; and seeing that Jeremiah 8:6 gives not the slightest hint of any change in the speaker, we are bound to take Jeremiah 8:6 also as spoken by God. Thus, to prove that they cleave unto deceit, Jahveh says that He has given heed to their deeds and habits, and heard how they speak the לוא־כן, the not right, i.e., lies and deceit. The next clause: not one repents him of his wickedness, corresponds to: they refuse to return; cf. Jeremiah 8:5 (נחם is partic.). Instead of this, the whole of it, i.e., all of them, turn again to their course. שׁוּב with ב, construed as in Hosea 12:7 : turn oneself to a thing, so as to enter into it. For מרוּצה, the sig. course is certified to by 2 Samuel 18:27. The Chet. מרצותם .tehC e is doubtless merely an error of transcription for מרוּצתם, as is demanded by the Keri. Turn again into their course. The thought is: instead of considering, of becoming repentant, they continue their evil courses. This, too, is substantially what Hitz. gives. Ros., Graf, and others, again, take this in the sense of turning themselves away in their course; but it is not fair to deduce this sense for שׁוּב without מן from Jeremiah 8:4; nor is the addition of "from me" justifiable. Besides, this explanation does not suit the following comparison with the horse. It is against analogy to derive מרצותם from רצה with the sig. desire, cupidity. Ew., following the Chald., adopts this sense both here and in Jeremiah 22:17 and Jeremiah 23:10, though it is not called for in any of these passages, and is unsuitable in Jeremiah 22:17. As a horse rusheth into the battle. שׁטף, pour forth, overflow, hence rush on impetuously; by Jerome rightly translated, cum impetu vadens. Several commentators compare the Latin se effundere (Caes. Bell. Gall. v. 19) and effundi (Liv. xxviii. 7); but the cases are not quite in point, since in both the words are used of the cavalry, and not of the steed by itself. This simile makes way for more in Jeremiah 8:7. Even the fowls under the heaven keep the time of their coming and departure, but Israel takes no concern for the judgment of its God; cf. Isaiah 1:3. חסידה, (avis) pia, is the stork, not the heron; see on Leviticus 11:19. "In the heaven" refers to the flight of the stork. All the birds mentioned here are birds of passage. תּור and סוּס are turtle-dove and pigeon. For סוּס the Masoretes read סיס, apparently to distinguish the word from that for horse; and so the oriental Codd. propose to read in Isaiah 38:14, although they wrote עגוּר .סוּס is the crane (acc. to Saad. and Rashi), both here and in Isaiah 38:14, where Gesen., Knob., and others, mistaking the asyndeton, take it as an adjective in the sig. sighing.

(Note: Starting from this unproved interpretation of Isaiah 38:14, and supporting their case from the lxx translation of the present passage, τρυγὼν καὶ χελιδὼν ἀγροῦ στρουθία, Hitz. and Graf argue that עגוּר is not the name of any particular bird, but only a qualifying word to סוּס, in order to distinguish the swallow from the horse, the sense more commonly attached to the same word. But that confused text of the lxx by no means justifies us in supposing that the ו cop. was introduced subsequently into the Heb. text. It is possible that ἁγροῦ is only a corrupt representation of עגוּר, and the στρουθία came into the lxx text in consequence of this corruption. but certainly the fact that the lxx, as also Aquil. and Symm., both here and in Isaiah 38:14, did not know what to make of the Hebrew word, and so transcribed it in Greek letters, leads us to conclude that these translators permitted themselves to be guided by Isaiah 38, and omitted here also the copula, which was there omitted before עגוּר.

מועדים are the fixed times for the arrival and departure of the birds of passage.