1 At that time, saith the Lord, they shall bring out the bones of the kings of Judah, and the bones of his princes, and the bones of the priests, and the bones of the prophets, and the bones of the inhabitants of Jerusalem, out of their graves:

2 And they shall spread them before the sun, and the moon, and all the host of heaven, whom they have loved, and whom they have served, and after whom they have walked, and whom they have sought, and whom they have worshipped: they shall not be gathered, nor be buried; they shall be for dung upon the face of the earth.

3 And death shall be chosen rather than life by all the residue of them that remain of this evil family, which remain in all the places whither I have driven them, saith the Lord of hosts.

4 Moreover thou shalt say unto them, Thus saith the Lord; Shall they fall, and not arise? shall he turn away, and not return?

5 Why then is this people of Jerusalem slidden back by a perpetual backsliding? they hold fast deceit, they refuse to return.

6 I hearkened and heard, but they spake not aright: no man repented him of his wickedness, saying, What have I done? every one turned to his course, as the horse rusheth into the battle.

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.

8 How do ye say, We are wise, and the law of the Lord is with us? Lo, certainly in vain made he it; the pen of the scribes is in vain.

9 The wise men are ashamed, they are dismayed and taken: lo, they have rejected the word of the Lord; and what wisdom is in them?

10 Therefore will I give their wives unto others, and their fields to them that shall inherit them: for every one from the least even unto the greatest is given to covetousness, from the prophet even unto the priest every one dealeth falsely.

11 For they have healed the hurt of the daughter of my people slightly, saying, Peace, peace; when there is no peace.

12 Were they ashamed when they had committed abomination? nay, they were not at all ashamed, neither could they blush: therefore shall they fall among them that fall: in the time of their visitation they shall be cast down, saith the Lord.

13 I will surely consume them, saith the Lord: there shall be no grapes on the vine, nor figs on the fig tree, and the leaf shall fade; and the things that I have given them shall pass away from them.

14 Why do we sit still? assemble yourselves, and let us enter into the defenced cities, and let us be silent there: for the Lord our God hath put us to silence, and given us water of gall to drink, because we have sinned against the Lord.

15 We looked for peace, but no good came; and for a time of health, and behold trouble!

16 The snorting of his horses was heard from Dan: the whole land trembled at the sound of the neighing of his strong ones; for they are come, and have devoured the land, and all that is in it; the city, and those that dwell therein.

17 For, behold, I will send serpents, cockatrices, among you, which will not be charmed, and they shall bite you, saith the Lord.

18 When I would comfort myself against sorrow, my heart is faint in me.

19 Behold the voice of the cry of the daughter of my people because of them that dwell in a far country: Is not the Lord in Zion? is not her king in her? Why have they provoked me to anger with their graven images, and with strange vanities?

20 The harvest is past, the summer is ended, and we are not saved.

21 For the hurt of the daughter of my people am I hurt; I am black; astonishment hath taken hold on me.

22 Is there no balm in Gilead; is there no physician there? why then is not the health of the daughter of my people recovered?

Commentary

Verse 1

Matthew Henry's Concise Bible Commentary
The remains of the dead exposed.
Though no real hurt can be done to a dead body, yet disgrace to the remains of wicked persons may alarm those yet alive; and this reminds us that the Divine justice and punishments extend beyond the grave. Whatever befalls us here, let us humble ourselves before God, and seek his mercy.
John Wesley's Bible Commentary
The bones - This denotes the utter desolation of the city, not only rasing the walls, but turning up the very sepulchres which were accounted sacred, and not to be violated.
John Calvin Bible Commentary
I Have said that Jeremiah repeats in the first verse what he had before said, — that the Jews would be deprived of their graves, in order that there might be on the dead a mark of God’s vengeance; as though he had said, that after having been destroyed by the hand of enemies, they would have their punishment extended farther by having their dead bodies exposed to the wild beasts and birds. The faithful, as I have said, suffer no loss, when burial is denied them; but yet they do not disregard burial, inasmuch as it is a badge of the resurrection. Though God suffers them to be involved in this disgrace with the reprobate, yet this does not hinder but that God should execute his vengeance on the wicked by such a temporal punishment as turns to a blessing to the faithful. It is therefore no unmeaning denunciation, when the Prophet says that the time was at hand, when their bones would be taken out of their graves. He mentions the bones of kings, and of priests, and of prophets, and of the whole peopleThe kings thought that as soon as they were hid in their graves, their dead bodies would be deemed sacred: the same notion prevailed as to rulers, priests, and prophets: but he says that no grave would be untouched or free from the outrage of enemies; and thus he shews, that the city would be rooted up from its foundations. Were the city to remain safe, the graves would be spared. Hence this punishment could not have been inflicted, without the very foundations of the city being dug up by the enemies. In short, he points out here a dreadful and final overthrow; and at the same time he shews the reason why God would manifest such severity towards the Jews.
McArther Bible Commentary
bring out the bones. Conquerors would ransack all the tombs to gain treasures and then humiliate the Jews by scattering the bones of the rich and honored in open spaces as a tribute to the superiority of their gods (Jer 8:2).
Bible Cross References
2 Kings 9:37 Psalm 53:5 Jeremiah 14:16 Ezekiel 6:5

Verse 2

Matthew Henry's Concise Bible Commentary
The remains of the dead exposed.
Though no real hurt can be done to a dead body, yet disgrace to the remains of wicked persons may alarm those yet alive; and this reminds us that the Divine justice and punishments extend beyond the grave. Whatever befalls us here, let us humble ourselves before God, and seek his mercy.
John Calvin Bible Commentary
It was, because they served the sun, and the moon, and the starsIt was God’s just vengeance, that their bones should be taken from their graves, in order that the sun and moon and all the stars might be witnesses of his judgment. By these words Jeremiah indirectly reprobates the senselessness of the people for thinking that they performed an acceptable service to the sun and moon. He therefore says, that all the stars and the planets would become as it were spectators of the vengeance which God would execute; as though he had said, that the whole celestial host would approve of that punishment; for nothing is more detestable to creatures, than when the glory of their Maker is ascribed to them. It is indeed true that the sun, moon, and stars are without sense or reason; but the Prophet here attributes reason to them, in order that he might shake off from the Jews that stupidity in which they hardened themselves, while they thought that they were rendering to the sun an acceptable service. At the same time he alludes, as it appears also from other places, to the punishment inflicted on adulterers: for when a harlot is drawn out and led forth in contempt and disgrace in the presence of her adulterers, it is deemed a most just punishment. And thus as the Jews had as it were committed adultery with the sun and the moon and the stars, so the Prophet says here, that their disgrace and baseness would be made manifest in the sight of the sun, and the moon, and the stars.He says, which they have lovedHe no doubt alludes to the blind ardor by which idolaters were possessed, when they zealously pursued their illicit devotions; for it was a species of an unbridled and mad passion, as it appears from other places; for no fornicator burns with a more impetuous lust after a woman, than idolaters do, when Satan dazzles their eyes and fascinates their hearts. Of this impure love then does the Prophet now speak; and at the same time, he indirectly condemns the Jews for having alienated themselves without a cause from God, who was their legitimate husband. There is indeed nothing less tolerable than for men thus perfidiously to forsake God, when he has invited them to himself, and contracted as it were with them a holy and an inviolable marriage.He afterwards adds, whom they have servedThis was still more base; they devoted themselves to the work of serving the sun, the moon, and the stars. He mentions in the third place, that theywalked after them. God had shewn them the right way, and had commanded them to follow him: but they forsook God, says the Prophet, and followed the stars of heaven. He states in the fourth place, that theysought them. By this he refers to their perverseness. Some render the word “consulted,” of which I do not approve, for it is strained and far-fetched.The Prophet, I doubt not, denotes here the persevering attention of the Jews to the objects of their worship; for they followed their idols not by a sudden and momentary impulse, but they resolutely devoted themselves to them and became as it were fixed in their wicked purpose. And he says in the last place, that theyprostrated themselves before them. This was the way in which they served them. It is an evidence of reverence when men prostrate themselves before their idols; and thus they serve them, for it is an act of worship. The Prophet might indeed have sufficiently expressed in one sentence the impiety of the people; but he joins together several sentences for the sake of amplification, in order that he might render more evident the ingratitude of the people in seeking for themselves unknown gods, and in setting up false and fictitious modes of worship, rather than to render obedience to the only true God and to acquiesce in his law, which is a certain rule, and never leads any astray.He afterwards adds, They shall not be gathered, nor be buried; for dung shall they be on the face or surfaceof the landHe confirms what he had said of the punishment before mentioned, — that they had acted disdainfully towards God, and had prostrated themselves before their idols, so after death they would be made base and detestable, so that the mind would revolt at such a hateful sight. This is the meaning. It follows —
Bible Cross References
Acts 7:42 2 Kings 9:37 2 Kings 23:5 Psalm 53:5 Psalm 83:10 Ecclesiastes 6:3 Jeremiah 9:22 Jeremiah 14:16 Jeremiah 16:11 Jeremiah 19:13 Jeremiah 22:19 Jeremiah 31:40 Jeremiah 36:30 Ezekiel 6:5 Ezekiel 29:5 Zephaniah 1:5 Zephaniah 1:17

Verse 3

Matthew Henry's Concise Bible Commentary
The remains of the dead exposed.
Though no real hurt can be done to a dead body, yet disgrace to the remains of wicked persons may alarm those yet alive; and this reminds us that the Divine justice and punishments extend beyond the grave. Whatever befalls us here, let us humble ourselves before God, and seek his mercy.
John Calvin Bible Commentary
He intimates in this verse, that all survivors would be doubly miserable, as it would be better for them to die at once than to pine away in unceasing evils: for they who give another meaning to the words, seem not to understand the design of the Prophet. The import then of the passage is, — that however dreadful God’s judgment would be, when slaughters everywhere prevailed, and dead bodies were drawn out which had been previously buried, yet all this would be a slight punishment in comparison with what God would inflict on the rest, such as remained alive: and he also intimates that their life would be more miserable than death itself, yea, than ten deaths. That those then who would escape death might not think that they gained any advantage, the Prophet says, Chosen shall be death before life by all the residueWe hence learn how grievous was to be God’s vengeance; for nothing would be better or more desirable than to undergo death at once, as life would be nothing else but a continued languor and torment. Expected thenwill be death inall places in which there shall be survivors,where I shall drive themHe mentions a reason for this twofold misery, — they would not be allowed to live in their own country, but would become aliens, — and they would find in their exile God’s hand against them, and as it were following them everywhere.
Bible Cross References
Revelation 9:6 Deuteronomy 30:1 Deuteronomy 30:4 Job 3:21 Job 3:22 Job 7:15 Job 7:16 Jeremiah 6:9 Jeremiah 23:3 Jeremiah 23:8 Jeremiah 29:14 Amos 3:1 Jonah 4:3 Micah 2:3

Verse 4

Matthew Henry's Concise Bible Commentary
The stupidity of the people, compared with the instinct of the brute creation.
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, (Jeremiah 8:7). 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.
John Wesley's Bible Commentary
Not arise - Will they never think of rising again? Not return - Will he wander for ever?
John Calvin Bible Commentary
Though God had reminded his Prophet of the event, yet he still invites the Jews to repentance; not that there was any hope of restoring them to a right mind, (for he had said that they were wholly irreclaimable,) but that their perverseness might be less excusable; and it was also his object to afford some relief to the small number of the godly who still remained; for they had not all fallen away into impiety, though the great body of the people had become corrupt. God then, partly to aggravate the sin of the ungodly, and partly to provide for his faithful people, exhorts those to repentance, who were yet wholly intractable. And here we ought to consider that God’s goodness, when abused, brings a much heavier judgment. God does here in a manner contend with the wickedness of his people, by setting before them the hope of pardon, if they repented. Thou shalt thensay to them; that is, “Though I have already testified to thee that thy labor would be in vain, yet thou shalt not give over thy work.”Shall they who have fallen rise again? This sentence is variously explained; the greater part of interpreters confine it to the Jews only, “Shall the Jews who have fallen rise again?” As to the second clause, some give this explanation, “If Israel returns, will not God also return?” that is, from his wrath, or, “Will he not be propitious?” Or, “If Israel turns away, will not God also turn away?” Others understand both parts of the sentence of the people, “If the people have once turned away, will they not yet return to God?” For the verbשוב,shub, has contrary meanings; it means, to fall away, to rebel, to go back; and it means also to return. But after having maturely considered the words and the design of the Prophet, I think it to be a general statement, as though he had said, “When any one falls, he immediately thinks of recovering his fall; when any one deviates from the right course, being warned of his going astray, he immediately looks for the road. This is what is usually done, what then means this so great a stupidity, that the people of Jerusalem do not repent, when yet they ought to have long ago acknowledged their fall and their wanderings?”
McArther Bible Commentary
Jeremiah spoke of the natural instinct of a person who falls to get up, and of a person who leaves to return; but Judah did not possess this instinct.
Bible Cross References
Proverbs 24:16 Amos 5:2 Micah 7:8

Verse 5

Matthew Henry's Concise Bible Commentary
The stupidity of the people, compared with the instinct of the brute creation.
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, (Jeremiah 8:7). 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.
John Wesley's Bible Commentary
Deceit - Their false prophets, encouraging themselves in their wickedness, and pleasing themselves, that their miseries should not come upon them.
John Calvin Bible Commentary
Whoever will impartially consider the discourse of the Prophet must see that this is the real meaning; for, in the second of these verses, he says, Why is this people of Jerusalem, etc.; he now first speaks, as it clearly appears, of the people. It then follows that the former verse ought not to be applied to the people; but it contains only a general statement. In short, Jeremiah condemns here the madness of the people, because they followed not the example of those who have either fallen or deviated from the way by mistake. For it is what is naturally implanted in all, that they do not willingly perish in their misfortunes. He then who falls immediately strives to rise again; and he who leaves the right way, tries if possible to return to it again. This then is what the most foolish will do; why then, says Jeremiah, do not this people imitate such an example? He therefore shews by this comparison, that their conduct was monstrous; for they obstinately adhered to their vices, and never thought that there was a hope of reconciliation if they from the heart returned unto God. And he emphatically mentionsJerusalem; for had such obstinacy prevailed among the Chaldeans or the Egyptians, it would indeed have been inexcusable; but not so strange as among a people to whom the law had been given, and to whom God had plainly revealed the way of salvation. When, therefore, this people so hardened themselves as to reject all warnings, was it not monstrous?Then he says, that they were rebellious with a pertinacious rebellion; that is, that they forsook God not only through levity or want of thought, or some sudden impulse, but so pertinaciously, that the prophets spent their labor in vain in teaching and exhorting them. Hence he calls it astrong rebellion, though the word may be taken here as in other places in the sense ofperpetualAnd he assigns the cause, because theylaid hold on deception, that is, they adhered fast to deception. But the Prophet means by deception, not that by which a neighbor is deceived or circumvented, but hypocrisy, by which men so blind themselves, that they are unwilling either to attend to God’s word, or to open their eyes to see the light. When, therefore, men through willful obstinacy bury themselves in darkness, they may be said tolay fast hold on deceptionDavid says, in Psalm 32:2, that the man is blessed in whose spirit there is no guile: he entertains no guile, as we commonly do. Now, to entertain guile is to possess a deceitful heart. He had before said that they are blessed whose sins are forgiven and to whom iniquity is not imputed: he adds by way of explanation, provided there be no guile in the spirit; and why? Because wicked men seem to themselves to be blessed, for they perceive not their own misery, because they are enveloped in their own coverings: and this is the guile of which David speaks. According to the same meaning, our Prophet says, that thoselaid fast hold on deception, who were so involved in darkness or so blinded by their lusts, as to seek to deceive God; but they deceive themselves. This then is the cause why those whom God corrects and chastises feel no penitence; for they are willfully blind, they close their eyes and deafen their ears, and seek to be deceived by the devil; they attend not to the holy warnings given them for their salvation. If then, we wish to be healed of our vices, let us ever begin in this way, — let us carefully examine our thoughts and our motives, and not please ourselves nor deceive ourselves by empty flatteries, but strive to shake off whatever is reprehensible and vicious. The very beginning of true repentance is to renounce all deceptions and fallacies and to seek the light, which can alone discover to us our evils. It afterwards follows —
McArther Bible Commentary
backsliding. See note on Jer 2:19.
Bible Cross References
Jeremiah 5:3 Jeremiah 5:6 Jeremiah 5:27 Jeremiah 7:24 Jeremiah 9:6 Jeremiah 14:7 Daniel 9:11 Hosea 11:7 Zechariah 7:11

Verse 6

Matthew Henry's Concise Bible Commentary
The stupidity of the people, compared with the instinct of the brute creation.
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, (Jeremiah 8:7). 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.
John Wesley's Bible Commentary
I - God.
Bible Cross References
Revelation 9:20 Job 39:21 Psalm 14:2 Jeremiah 23:25 Ezekiel 22:30 Micah 7:2 Malachi 3:16

Verse 7

Matthew Henry's Concise Bible Commentary
The stupidity of the people, compared with the instinct of the brute creation.
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, (Jeremiah 8:7). 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.
EGW SDA Bible Commentary
Birds Respond More Quickly Than Men
—The swallow and the crane observe the changes of the seasons. They migrate from one country to another to find a climate suitable to their convenience and happiness, as the Lord designed they should. But God's people sacrifice life and health by seeking to gratify appetite. In their desire to accumulate treasure, they forget the Giver of all their blessings. Their health is abused, and their God-given powers are used to carry out their unsanctified, ambitious projects. Their days are filled with pain of body and disquietude of mind because they are determined to follow wrong habits and practices. They will not reason from cause to effect, and they sacrifice health, peace, and happiness to their ignorance (Manuscript 35, 1899).
John Wesley's Bible Commentary
Appointed time - The seasons of her going and coming. The judgment - God's vengeance, hovering over Jerusalem, and Judea.
John Calvin Bible Commentary
Here again Jeremiah condemns the shameful insensibility of the people, — that they had less wisdom than birds, not endued with reason and understanding. He then says, that the Jews were more foolish than cranes, swallows, and storks. He no doubt deeply wounded the feelings of the people by so severe a reproof; but it was necessary thus sharply to reprehend the despisers of God; for it appears evident by these words, that they were become exceedingly hardened in their vices. No wonder, then, that the Prophet declares that they were more silly than cranes and swallows. Isaiah also exposes the same sort of madness, when he says that the ox knew his own master, and the ass his master’s crib, but that God was not known by his people. (Isaiah 1:3.) Now Isaiah made the Jews worse than oxen and asses, because these brute animals possess something like memory, so that they keep to their own manger and crib. So now Jeremiah, speaking of storks, etc., says, —Behold, the storkknows the time in which it ought to migrate from one country to another; and the same is observed byswallows andcranesFor at stated times they seek a warmer climate; that is, they leave a cold country, that they may escape the severity of winter; and they afterwards know the time in which they are to return. As, then, the birds of the air observe their seasons, how is it that mypeople do not considerthe judgment of God? By mentioning theheavens, he no doubt alludes to the constant flying of birds, the birds having hardly any rest, for they continually rove through the air. Since, then, there is so much wisdom in birds, which yet the air wafts here and there, how comes it, that a people, who dwell quietly at home, who can leisurely meditate on God’s law — how comes it that this people understand nothing? We hence see that there is an import in the wordheavens which has not been noticed. Readers may yet have their doubts; for it is nothing strange that birds in the heavens should have a clearer view, as they come nearer the sun and the element of fire: but different seems to have been the Prophet’s object; which was to shew, that though birds labor as it were continually, they yet contrive to know the suitable time for going and returning. Hence, then, is exaggerated more fully the insensibility of that people, who, while sitting leisurely at home, did not consider what God did set before them.The particle גם,gam, even, is emphatical;Even the stork, he says. What means this, that birds, though not possessed of understanding, do yet know their time?But my people, etc. By saying “my people, “the Prophet no doubt intended more clearly to set forth their wickedness. For, as I have before said, such blindness in heathens would not have been so strange; but as they were the holy and peculiar people of God, it was far more shameful and monstrous that they knew not his judgment.Christ uses other words in condemning the Pharisees for not attending to the time of their visitation; for he says, “Ye are wont to conclude what will be the state of the heavens in the morning; for if the sky be red in the evening, ye say, It will be fine to — morrow; and ye know the signs of future and approaching rain: ye possess, he says, judgment sufficiently acute in external things, which conduce to the benefit of the present life; yet ye know not the time of your visitation, and still ye seek signs: but were ye attentive, God would shew to you in a way clear enough, and as it were by the finger, that the time of deliverance which ye pretend to expect is now nigh at hand.” But the Prophet reproves the Jews in a severer strain, when he says that there was more fatuity and madness in them than in birds. They know not, he says,the judgment of Jehovah, though it had been shewn to them many times, and for a long season.But some one might have objected and said, “No wonder if we perceive not God’s judgment, for his judgments are a great deep; and since these exceed what we can comprehend, there is no reason to find fault with us.” But the Prophet speaks not here of hidden judgments, which elude the comprehension of men, but of punishments, of which they had been so often warned. Since, then, they were so blind as not to see what was clear and evident, the Prophet justly says that they were more foolish than cranes, and the other birds which he mentions. It follows —
McArther Bible Commentary
The instinct of the migratory birds leads them with unfailing regularity to return every spring from their winter homes. But God's people will not return, though the winter of divine wrath is arriving.
Bible Cross References
Proverbs 6:6 Song of Solomon 2:12 Isaiah 1:3 Isaiah 27:11 Jeremiah 5:4 Zechariah 5:9

Verse 8

Matthew Henry's Concise Bible Commentary
The stupidity of the people, compared with the instinct of the brute creation.
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, (Jeremiah 8:7). 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.
EGW SDA Bible Commentary
(Matthew 15:9; 22:29). Rejection of Truth Has Produced Present Condition
—The prevalence of sin is alarming; the world is being filled with violence as in the days of Noah. Would the world be in its present condition if those who claim to be the people of God had reverenced and obeyed the law of the Lord? It is the rejection of the truth, man's dispensing with the commandments of God, that has produced the condition of things which now exists. God's Word is made of none effect by false shepherds. The decided opposition of the shepherds of the flock to the law of the Lord reveals that they have rejected the Word of the Lord, and have put their own words in its place. In their interpretation of the Scriptures they teach for doctrines the commandments of men. In their apostasy from the truth they have encouraged wickedness, saying, “We are wise, and the law of the Lord is with us.” The words of Christ to the Pharisees are applicable to them. Christ said to these teachers, Ye are both ignorant of the Scriptures and of the power of God....The condition of our world today is just as the prophet has represented that it would be near the close of this earth's history (Manuscript 60, 1900).
John Wesley's Bible Commentary
How - These things considered where is your wisdom? He speaks to the whole body of the people. The Lord - This may have a more special eye to the priests. In vain - For any use they made of it; neither need it ever have been copied out by the scribe. A scribe was a teacher, one well versed in the scripture, or esteemed to be so.
John Calvin Bible Commentary
Interpreters think that the Prophet here directs his words to the priests, and the false prophets, and the other chiefs of the people, because they proudly arrogated to themselves the knowledge of the law: but what is said may be no less extended to the whole people; for, as we shall presently see, all of them, from the least to the greatest, no doubt boasted that they were sufficiently wise. I hence think that the Prophet here inveighs against the whole body of the people; for all, almost without exception, rejected his teaching, as we see also to be done at the present day; for who is there that can bear to be admonished and reproved? All say that they are wise enough: “Oh! do you think that I am a child?” or, as it is commonly said, “Do you think that I am a goose? I know how I am to live, and I am not without reason.” Thus the rudest and the most ignorant set up their own wisdom and sharpness of wit against God and his prophets. Such audacity and ferociousness prevailed no doubt in the time of Jeremiah. For when he sharply reproved them, they were ready with their answer, — “Oh! thou treatest us as though we were barbarians, as though God’s law was unknown to us, as though we had not been taught from our childhood how we are to live: does not God dwell in the midst of us?” Since, then, the Jews did set up as it were this shield against the doctrine of the Prophet, he attacks them here with great vehemence, — How say ye, We are wise? He afterwards describes the kind of wisdom which they claimed,The law of God is with us: and doubtless, to attend to God’s law is the way of becoming really wise. Had they justly boasted that they had the law, the Prophet would not have brought against them the charge, that they were doubly foolish. But as they falsely made this pretense, he says to them, How? and here he asks a question as to what was very strange, “How are you so foolish, “he says, “that ye think yourselves wise, as though the law of God were with you? Surely, if so, in vain has the law been written; for ye shew by your whole life that you have never known anything of what God by the law commands and sets before us, and what the design of it is.”Thus Jeremiah shows by their life that there was no ground for their foolish boasting; for they gave no evidence of their wisdom. It is indeed necessary for those who seek to be God’s disciples to bring forth some fruit: but as there was among them so much impiety, so much contempt of God, and as, in short, their whole life proclaimed them to be wholly insane, he says, In vain has he prepared his pen, even the writer of the law;and in vain have been the scribes, that is, the teachers; for by scribes, in the second place, he understands teachers.I explain this passage somewhat different from other interpreters; for there seems to be implied a kind of irony, as we commonly say, Il faut bruler tous les livres. Hence Jeremiah derides their folly, in saying that they knew how they were to live, because the teaching of the law prevailed among them. “If it be so, “he says, “what is God’s law? Doubtless, nothing, as the whole of its teaching must in this way be deemed as nothing.” We now then see that the Jews are here reproved as false, for they claimed the law, as though it were a shadow without a body, and possessed not a particle of right knowledge. He afterwards adds —
Bible Cross References
Romans 1:22 Job 5:12 Job 5:13 Jeremiah 4:22 Jeremiah 18:18 Jeremiah 19:7

Verse 9

Matthew Henry's Concise Bible Commentary
The stupidity of the people, compared with the instinct of the brute creation.
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, (Jeremiah 8:7). 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.
John Calvin Bible Commentary
He says now that the wise were ashamed, and astonished, and ensnaredBy which words he means, that the Jews gained nothing by their craftiness, while they arrogated to themselves wisdom, and under this pretense rejected all admonitions, and sought to be spared.“This wisdom, “he says, “avails you nothing, for God, as it is said in another place, will take you unawares.” (Isaiah 29:14;1 Corinthians 1:19.)Ashamed, then, he says,are they; not that they were then ashamed; for be said before, inJeremiah 6:15, and will state the same presently, that they were so hardened that they could not be made ashamed, nor be made to blush:but he here denounces a punishment, which was soon to overtake them; as though he had said, “Ye have now an iron front, and think that ye can elude God and his servants with impunity; but God will take you unawares, and will so shake off the masks under which you hide yourselves, that your disgrace shall be made manifest to all.” This is the meaning.For the same purpose he says, “Ye are now secure, but God will shortly fill you with such terror, that he will make you greatly astonished” He intimates, then, that nothing would benefit them while they took delight in their vices, and increasingly hardened themselves; for God would deprive them of their craftiness, and cast them down with terror, however secure and perverse they were now.By the third word he sets forth the manner in which they would be treated: God would have his snares by which he would take them. He alludes to the subterfuges in which those hypocrites trust, who proudly oppose God, while they think that by their arts they can escape in this or that way, and often devise some new schemes by which they may deceive God. Hence the Prophet, alluding to their perverse cunning, says, that God would be as it were a fowler, who would ensnare them, and hold them captive. He afterwards assigns the reason, Because they had repudiated, or despised or rejected,(for the verb means all these things,)the word of JehovahAnd he uses a demonstrative particle,Behold, that they might not, as usual, make any evasions: “The thing, “he says, “is sufficiently known, and even children can be judges of your impiety, that you have rejected the word of Jehovah.” He draws hence this inference,What does wisdom avail them? or, What is their wisdom? Either of these meanings may be admitted, They were wise to no purpose, while they provoked God by their impious contempt. “I hate the wise who is not wise for himself, “is an old proverb. As then the Jews ill consulted their own benefit, by rejecting the word of God, in which their safety was involved, the Prophet justly alleges, that their wisdom availed them nothing. Others read, “What is their wisdom, “when there is no fear of God? And doubtless it ever remains a truth, that the fear of God is the beginning and the chief part of wisdom. (Proverbs 1:7;Proverbs 9:10;Psalm 111:10.) Since then they had basely despised God’s word, rightly does the Prophet ask, “What is their wisdom?” But there is a third meaning which is suitable, even this,And wisdom, what to them? So it is literally, — What is wisdom to them? He still speaks to them ironically, as though he said, “They are indeed wise, but in their own esteem; they have therefore no need of being taught: What then is wisdom to them!” The meaning is, that they were so swollen with pride that they received no instruction. How so? They refused wisdom through the false conceit with which they were inflated. Let, however, every one choose for himself; my object is to shew what I mostly approve. There will be no lecture to — morrow, as a consistory is to be held.
Bible Cross References
1 Corinthians 1:27 2 Kings 17:15 Isaiah 19:11 Isaiah 29:14 Jeremiah 6:15 Jeremiah 6:19 Jeremiah 15:6 Jeremiah 19:7 Jeremiah 49:7 Amos 2:4 Zechariah 13:4

Verse 10

Matthew Henry's Concise Bible Commentary
The stupidity of the people, compared with the instinct of the brute creation.
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, (Jeremiah 8:7). 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.
John Calvin Bible Commentary
GOD here threatens punishment, because he found that he effected nothing, and that he had to do with an obstinate people, having before tried whether they were reclaimable. Having seen that exhortations were of no avail, he now comes to extreme severity, I will give, he says,their wives to strangers. He sets forth, by a particular instance, the evils which usually accompany wars: and nothing is more distressing than when the wife is snatched away from her husband; for if husbands had their option, they would prefer instant death than to bear such a disgrace. Jeremiah then shews that the most atrocious thing that happens to conquered nations was nigh the Jews, — that their men would be deprived of their wives. He afterwards says the same thing of their fields; God declares that he would give thefields to their possessors. By this mode of speaking he intimates, that they would be deprived of their fields, not for a short time, but perpetually.There is, indeed, a contrast here implied: for it sometimes happens, that enemies prevail and plunder everything; but yet they take no long possession of the fields, for a change succeeds: but when he calls enemies possessors, he means that there would be such a calamity, that the Jews would for a long time, even for their life, be banished from their country, and would lose their possessions. They thought that the land was so given to them, that it could never be taken from them: and doubtless the Lord would have never expelled them, had they not defiled it with their pollutions; but as they had polluted it by their sins, they deserved to be banished from it. So the Prophet shews that their confidence was absurd, in thinking that they would be the perpetual inheritors of that land: “Succeed you, “he says, “shall others, who shall possess it as it were by an hereditary right.” We now perceive the Prophet’s meaning. He afterwards mentions the reason why God had resolved to deal so severely with them, For they are, he says,from the least to the greatest given up to avariceHe means that no equity prevailed among the people; for under one kind of sin he includes all frauds and plunders, and every kind of injustice. He then says, that every one was addicted to his own gain, so that they practiced mutual wrongs without any regard to what was right and just.He then enlarges on the subject and says, that all, from the prophet to the priest, acted deceitfullyThere is here also a part mentioned for the whole. But Jeremiah in various ways sets forth the wrongs by which men harassed one another. Nor does he exclude violence when he speaks of fraud; but it is the same as though he said, that they, being forgetful of what was right, practiced fraud of every kind. It was, indeed, a dreadful thing, that there remained no rectitude or justice in the prophets and the priests, who ought to have carried light for others, and to have shewn to them the right way, as God had constituted them to be the leaders of the people. Since, then, even these acted deceitfully, there must have been among the common people the most disgraceful injustice. Hence the Prophet shews by these words, that God could not be charged with too much rigor, as though he treated the people cruelly; for there was such a mass of wickedness, that it could no longer be borne. It follows —
Bible Cross References
Deuteronomy 28:30 Job 31:10 Isaiah 56:11 Isaiah 57:17 Jeremiah 6:12 Jeremiah 6:13 Jeremiah 14:18 Jeremiah 17:11 Jeremiah 22:17 Jeremiah 38:22 Jeremiah 42:1 Micah 2:4 Habakkuk 1:6

Verse 11

Matthew Henry's Concise Bible Commentary
The stupidity of the people, compared with the instinct of the brute creation.
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, (Jeremiah 8:7). 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.
John Calvin Bible Commentary
THE Prophet repeats what we have noticed in the sixth chapter: but it was necessary to reiterate often, to the deaf and the slothful, what had already been forgotten, or what had not touched their hearts. As these things have been already explained, I shall now only refer briefly to the main points. He no doubt condemns here the priests and the prophets. He spoke before generally of the whole people, “from the least,” he said, “to the greatest.” But as for the sake of amplifying, he had expressly mentioned the prophets and the priests as given to fraudulent dealings, he now in an especial manner condemns them, not only for grievously offending God, but also for deceiving others by their flatteries, as though they were allowed to sin with impunity. It is, indeed, an inexcusable crime in those, who ought to lead others, to be no less wicked than the common people; for they not only by their example, but also by their doctrine, corrupt the whole community, and thus they increase the evil twofold. It was therefore an intolerable impiety, when they were so presumptuous as to spread those falsehoods, by which they led the people to despise God and his law. Hence he says, that they healed the wound of the people, while God was yet shewing tokens of his wrath. And he speaks, as it has been said elsewhere, by way of concession, as though he had said, that they were very foolish physicians in applying plaisters to cover the wrath of God.Behold, he says,they have healed the wound of my people, saying,Peace, peaceBy mentioning the word twice the Prophet shews more clearly how supine was their security; for they deceived the people not only once, but proceeded obstinately in the work of deceiving the wretched people by their false promises. He adds,When there was no peaceThis may be taken in two ways, — that God by the event exposed their madness, — or, that when there was no prosperity, they still fallaciously promised peace. As God elsewhere complains that the prophets flattered the people, so he does here: such sentences we have already often explained. He then adds —
McArther Bible Commentary
Cf. Jer 4:10; Jer 6:14.
Bible Cross References
1 Thessalonians 5:3 Jeremiah 6:14 Jeremiah 8:15 Jeremiah 14:13 Jeremiah 14:14 Jeremiah 23:17 Lamentations 2:14 Ezekiel 13:10 Ezekiel 13:16

Verse 12

Matthew Henry's Concise Bible Commentary
The stupidity of the people, compared with the instinct of the brute creation.
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, (Jeremiah 8:7). 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.
John Calvin Bible Commentary
The Prophet in these words shews still more clearly that they were wholly irreclaimable; for they had divested themselves of every shame. It is no doubt a proof of a wickedness past all remedy, when no shame remains. This verse has been also explained in the sixth chapter; it forms the fifteenth verse. But we must bear in mind the design of the Prophet. It is then briefly this, — to shew that the wickedness of the people was unhealable, and for this reason, because they had an iron front. Hence he asks, Have they been ashamed, because they have committed abomination? as though he had said, “They have been proved guilty of wickedness, can they be made to feel any shame?” To this he answers,Even in their shame they are not ashamedThe particleגם,gam, even, is emphatic, Then the meaning may be thus given, — that when God brought against them their shameful conduct, and proved them guilty, so that they could not escape by any evasion — that when they were thus convicted, they yet had no feeling of shame. At the same time, this passage may be explained as referring to what is commonly called actual conviction; for they were well — nigh consumed with miseries, through their untamable perverseness, while contending with God’s judgment.Even thenin shame itself they had no feeling of shameAdded is the reason, They know not how to blushBy this want of shame, then, Jeremiah proves that they were men past remedy. And on this account he adds,Fall therefore shall they among those who fall, and in the time of their visitation they shall perish, or stumble. By these words he intimates that they were no longer to be reasoned with, and that God’s vengeance would be just in wholly destroying them, for he had in vain spoken to them, he had in vain contended with them, he had in vain tried to bring them to the right way. The import of the whole then is, — that the only thing that remained for them was destruction; for they had without shame rejected all instruction and every warning.And he says, among the fallen, because every one, as it is commonly the case, encouraged others in their contempt of God, and in their perverseness. When therefore they saw others to be like themselves, they entertained hope of impunity; and hence they were allured to sin by this deception. On this account the Prophet says, that ruin was nigh them all.They shall fall, he says,among the fallen, and stumble in the time of their visitation. He shews that God had fixed a day in which they were to be destroyed. But if he deferred the time, there was no reason for them to think that it would be to their advantage; for they would by their obstinacy procure for themselves a heavier judgment. In short, though God might spare them for a time, yet the Prophet warns them, that this would avail them nothing, as God’s time of visitation was fixed. Then follows a confirmation —
Bible Cross References
Deuteronomy 32:35 Psalm 52:1 Psalm 52:7 Isaiah 3:9 Isaiah 9:14 Jeremiah 3:3 Jeremiah 6:15 Jeremiah 6:21 Jeremiah 10:15 Jeremiah 44:10 Ezekiel 23:18 Hosea 4:5 Zephaniah 3:5

Verse 13

Matthew Henry's Concise Bible Commentary
The stupidity of the people, compared with the instinct of the brute creation.
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, (Jeremiah 8:7). 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.
John Wesley's Bible Commentary
Pass away - Shall be taken away by their enemies.
John Calvin Bible Commentary
He confirms, as I have said, what he had declared in the last verse, tie had said, that there would be the ruin of the whole people: for the same purpose he now adds, Destroying I will destroy themThe verbאסף,asaph, properly means “to collect, “but metaphorically, “to destroy;” as we say in our language,Trousser; Je les trousserai tous ensemble. And hence it more fully appears, that the Prophet explains what he had said, that destruction was nigh them all, so that none would remain, that is, with regard to the people as a body, as a community; for God ever preserved a remnant. We have, indeed, said elsewhere, and we shall have to notice the same thing often again, that the prophets, regarding the people as a body, threatened them all with destruction; but when they addressed the elect, and the faithful, they added a modification:Destroying I will thendestroy themHe afterwards shews the manner: No grapes shall be onthe vines, andno figs on the fig — treesThe word for “fig” means the fruit as well as the tree, as it is well known. And that he might more fully set forth God’s vengeance, he says, that the very leaves would wither. The meaning is, that God would soon come as an avenger, however securely the Jews might be resting in their sins: and he shews the kind of vengeance that awaited them, — that God would deprive them of all sustenance and support; by mentioning a part for the whole, he includes everything necessary for life. He speaks not of wine, and of corn, and of oil; but by figs and grapes, as I have said, he comprehends every kind of sustenance; and even the leaves would wither and fall.In the second place, he adds, Even, what I shall give them shall pass away from themSome apply this to the fruit in the granaries and cellars, as though he had said, “Even if they should have provisions in their storehouses and cellars, and be furnished with plenty, all this shall yet avail them nothing, for it shall be all taken away; for to pass away has often this meaning; and theמ,mem, affixed, is the same as though it wasמהם,meem, from them. Others render the words, “they shall pass over them;” but this is too strained. They refer to the precepts granted to the Jews, which they had rendered void or neglected: but this cannot suit the passage. And as to the first explanation, it seems to me too limited. I therefore take this to be the meaning, — “Even if the grapes and figs come to maturity, yet what they shall consider as already prepared shall be taken away.” The Prophet then means, that there would be various ways by which the Jews would be reduced to penury and want; for either the enemies would rob them of their grapes and figs, or he himself would send sterility; or, when they thought their provisions secured to them, they would not yet be allowed to enjoy them. This is the import of the whole.It follows —
Bible Cross References
Matthew 21:19 Luke 13:6 Jeremiah 5:17 Jeremiah 7:20 Jeremiah 14:12 Ezekiel 22:20 Ezekiel 22:21 Hosea 2:12 Joel 1:7

Verse 14

Matthew Henry's Concise Bible Commentary
The alarm of the invasion, and lamentation.
At length they begin to see the hand of God lifted up. And when God appears against us, every thing that is against us appears formidable. As salvation only can be found in the Lord, so the present moment should be seized. Is there no medicine proper for a sick and dying kingdom? Is there no skilful, faithful hand to apply the medicine? Yes, God is able to help and to heal them. If sinners die of their wounds, their blood is upon their own heads. The blood of Christ is balm in Gilead, his Spirit is the Physician there, all-sufficient; so that the people may be healed, but will not. Thus men die unpardoned and unchanged, for they will not come to Christ to be saved.
John Wesley's Bible Commentary
Why - The people at length seem to bethink themselves, and thus to bespeak each other. Silent - Keep close within our walls.
John Calvin Bible Commentary
This verse, and those which follow, are explained in different ways; but I will briefly shew the meaning of the Prophet. I have no doubt but that he speaks here in the name of the whole people. The Prophet, then, in these words, represents what occupied their minds, and the counsels which the Jews adopted: and further, there is no doubt but that he shews in these words that they, as hypocrites are wont to do, had recourse to expedients, by which they thought they could protect themselves from God’s wrath. For they who think that the Prophet spoke his own sentiments are greatly mistaken: on the contrary, he relates here the purposes which the Jews formed; and at the same time he reproves their hardness in turning here and there, and in thinking that they could turn aside the judgment of God; for hypocrites, unless constrained, never ascend to the first cause; that is, they never acknowledge nor regard the hand of him who strikes them, as it is said in another place. (Isaiah 9:13.) They indeed feel their evils, and seek to apply remedies; but they stop at the nearest reliefs, without seeking to pacify God and to return into favor with him; and when the smallest hope is given them, they think themselves to be safe, if they betake themselves to this or that hiding-place.This feeling is what the Prophet describes: Why do we sit? or, “Why do we rest?” But the word here means to sit still:Why do we thensit still? as though they had accused themselves of sloth or idleness: “What means this our slothfulness? we sit still in the villages, which are exposed to the violence of enemies:gather then yourselves, and let usenter into fortified cities; we shall rest there.” They thought that they should be safe, if they entered into fortified cities. Then, on the other hand, Jeremiah shews how foolishly they trusted to such refuges.Surely, he says, our God hath made us silentHe had said beforeונדמה-שם, vanudame-shem, “and we shall there rest.” The verb, means to rest, and to be silent. He repeats the same word, “Surely, our God hath made us to be silent;” but in a different sense. There is then a striking allusion in the verbדמה,dame, or the sameness of sound. “Jehovah hath made us to be silent, “or to rest; or, he hath cut us off, for in Hiphil, it has this meaning.We hence see, that on the one hand is declared what might have given some comfort to the Jews, for there were fortified cities which might have protected them from the assaults of enemies; but, on the other hand, the Prophet shews that they were greatly mistaken, for God would make them to rest in a different manner, as he would reduce them to nothing; for the dead are said to rest, or to be silent. In short, he means a quiet state when speaking in the name of the people; but he refers to destruction when speaking by God’s command. He afterwards confirms the same thing in a metaphorical language, God will give them the waters of gall, or, poisoned waters: and he adds,Because they have acted impiously against JehovahWe may learn from this last part, that the Prophet is now performing the duty of his office. The people indeed never willingly allowed that they were suffering punishment justly due to their sins; but the Prophet here reproves them for hoping to be safe by fleeing to fortified cities, as though God could not follow them there. He then says that God’s vengeance would closely pursue them, and that wherever they fled, they would still be exposed to evils, for they carried with them their impieties, which would draw upon them the wrath of God. It follows —
Bible Cross References
Matthew 27:34 Deuteronomy 29:18 2 Samuel 20:6 Psalm 69:21 Isaiah 47:5 Jeremiah 3:25 Jeremiah 4:5 Jeremiah 9:15 Jeremiah 14:7 Jeremiah 14:20 Jeremiah 23:15 Jeremiah 35:11 Lamentations 3:19

Verse 15

Matthew Henry's Concise Bible Commentary
The alarm of the invasion, and lamentation.
At length they begin to see the hand of God lifted up. And when God appears against us, every thing that is against us appears formidable. As salvation only can be found in the Lord, so the present moment should be seized. Is there no medicine proper for a sick and dying kingdom? Is there no skilful, faithful hand to apply the medicine? Yes, God is able to help and to heal them. If sinners die of their wounds, their blood is upon their own heads. The blood of Christ is balm in Gilead, his Spirit is the Physician there, all-sufficient; so that the people may be healed, but will not. Thus men die unpardoned and unchanged, for they will not come to Christ to be saved.
John Calvin Bible Commentary
He explains his meaning more clearly in this verse, — that the Jews in vain flattered themselves, while they entertained vain hopes. He then says that there was no reason for them to deceive themselves; for were they to promise themselves peace a hundred times, ruin would still be nigh them, and that though they hoped for a time of healing, terror would assail them. We hence see that in the last verse his purpose was to shew how foolish the people were, who thought that they would be safe by means of the remedies which seemed to be at hand, though they despised God’s judgment. It follows —
Bible Cross References
Job 30:26 Jeremiah 8:11 Jeremiah 14:19

Verse 16

Matthew Henry's Concise Bible Commentary
The alarm of the invasion, and lamentation.
At length they begin to see the hand of God lifted up. And when God appears against us, every thing that is against us appears formidable. As salvation only can be found in the Lord, so the present moment should be seized. Is there no medicine proper for a sick and dying kingdom? Is there no skilful, faithful hand to apply the medicine? Yes, God is able to help and to heal them. If sinners die of their wounds, their blood is upon their own heads. The blood of Christ is balm in Gilead, his Spirit is the Physician there, all-sufficient; so that the people may be healed, but will not. Thus men die unpardoned and unchanged, for they will not come to Christ to be saved.
John Wesley's Bible Commentary
The snorting - The fury of the Chaldeans march is described by the snorting of their horses, which is a noise they make through their nostrils. Heard - Even to Jerusalem. Have devoured - It is spoken in a prophetical style, who use to express the certainty of what shall be, as if it actually were already.
McArther Bible Commentary
Dan. The territory of this tribe was on the northern border of the land where the invasion would begin and sweep south.
Bible Cross References
Judges 5:22 Judges 18:29 Job 39:20 Jeremiah 3:24 Jeremiah 4:15 Jeremiah 5:17 Jeremiah 10:25 Jeremiah 30:5 Jeremiah 30:16 Jeremiah 47:3 Jeremiah 50:42 Jeremiah 51:29

Verse 17

Matthew Henry's Concise Bible Commentary
The alarm of the invasion, and lamentation.
At length they begin to see the hand of God lifted up. And when God appears against us, every thing that is against us appears formidable. As salvation only can be found in the Lord, so the present moment should be seized. Is there no medicine proper for a sick and dying kingdom? Is there no skilful, faithful hand to apply the medicine? Yes, God is able to help and to heal them. If sinners die of their wounds, their blood is upon their own heads. The blood of Christ is balm in Gilead, his Spirit is the Physician there, all-sufficient; so that the people may be healed, but will not. Thus men die unpardoned and unchanged, for they will not come to Christ to be saved.
John Wesley's Bible Commentary
Shall bite - There will be no appeasing their fury by any method.
McArther Bible Commentary
send serpents. This is a figurative picture of the Babylonian victors.
Bible Cross References
Numbers 21:6 Deuteronomy 32:24 Psalm 58:4 Psalm 58:5 Ecclesiastes 10:11

Verse 18

Matthew Henry's Concise Bible Commentary
The alarm of the invasion, and lamentation.
At length they begin to see the hand of God lifted up. And when God appears against us, every thing that is against us appears formidable. As salvation only can be found in the Lord, so the present moment should be seized. Is there no medicine proper for a sick and dying kingdom? Is there no skilful, faithful hand to apply the medicine? Yes, God is able to help and to heal them. If sinners die of their wounds, their blood is upon their own heads. The blood of Christ is balm in Gilead, his Spirit is the Physician there, all-sufficient; so that the people may be healed, but will not. Thus men die unpardoned and unchanged, for they will not come to Christ to be saved.
John Wesley's Bible Commentary
Sorrow - The prophet now seems to speak, how greatly the calamity of this people affected him.
John Calvin Bible Commentary
Interpreters explain differently the word מבלגיתי,mebelgiti. Some takeמ,mem, in the sense ofב,beth; but others, with whom I agree, regard it as a servile, deriving the word fromבלג,belag; and this letter is prefixed to it to shew that it is a noun. Theת,tau, also at the end, is a servile.The Prophet then means, that he sought strength in his sorrow, but that hisheart was weakHe no doubt, I think, sets forth in this verse the perverse character of the people, — that they sought through their obstinacy to drive away every punishment. This could not indeed be referred to himself, or to those who were like him, as we know how fearful are God’s servants with regard to his wrath; for as the fear of God prevails in their hearts, so they are easily terrified by his judgment; but hypocrites and wicked men ever harden themselves as far as they can. They then strengthened themselves against God, and thought in this way to be conquerors. Since they thus perversely contended with God, the Prophet sets forth here the great hardness of the people:I would, he says,strengthen myself in my sorrow; but my heart is within me weak; that is, “In vain are these remedies tried; in vain have ye hitherto endeavored to strengthen yourselves, and have sought fortresses and strongholds against God; for sorrow will at length prevail, as the Lord will add troubles to troubles, so that ye must at length succumb under them.”He means the same when he says, his heart was within himweak: “I have, “he says, “been oppressed with sorrow, when I thought I had strength enough to resist.” For thus the ungodly think manfully to act, when they madly resist God; but at length they find by the event that they in vain seek thus to strengthen themselves; for our heart, he says, will become within us weak, and debility itself will at last oppress and overwhelm us.
Bible Cross References
Psalm 143:7 Isaiah 22:4 Jeremiah 9:1 Jeremiah 23:9 Lamentations 1:16 Lamentations 1:17 Lamentations 5:17

Verse 19

Matthew Henry's Concise Bible Commentary
The alarm of the invasion, and lamentation.
At length they begin to see the hand of God lifted up. And when God appears against us, every thing that is against us appears formidable. As salvation only can be found in the Lord, so the present moment should be seized. Is there no medicine proper for a sick and dying kingdom? Is there no skilful, faithful hand to apply the medicine? Yes, God is able to help and to heal them. If sinners die of their wounds, their blood is upon their own heads. The blood of Christ is balm in Gilead, his Spirit is the Physician there, all-sufficient; so that the people may be healed, but will not. Thus men die unpardoned and unchanged, for they will not come to Christ to be saved.
John Wesley's Bible Commentary
Why - As if God should seem to reply; let them not think it strange, seeing they have turned their backs upon me, and trusted to idols.
John Calvin Bible Commentary
The Prophet in this verse assumes different characters: he first denounces ruin, which, though near, was not yet dreaded by the people; he then represents the people, and relates what they would say; in the third place, he adds an answer in God’s name to check the clamors of the people. When he says that the daughterof hispeopleuttered acry, he is to be understood as referring to a future time; for the Jews as yet continued perversely in their sins, and ridiculed all threatenings, and regarded as nothing what was said by the prophets. Jeremiah then does not mean that his own nation cried, as though they dreaded future calamities, (for they were heedlessly secure;) but he condemns their indifference, as though he had said, “Ye indeed do now indulge your own delusions, and think that your felicity is to be perpetual; but in a short time your cry will be heard.” The words,From a distant land, interpreters apply to the Chaldeans and Assyrians, as though the Prophet had said, “Ye hope for a perpetual rest, because your enemies are far from you; hence distance and delay in marching produce this security in you; for it seems not to you credible that your enemies shall make such a journey, except with much expense and much trouble; but in this opinion you are deceived; for though the Chaldeans and the Assyrians are far distant from you, yet they shall soon come and constrain you to utter a cry: ye cannot now bear the warnings of the prophets, my voice ye cannot endure; but God will constrain you to utter a different voice, for ye shall cry, but without any avail.”This meaning is not without reason on its side: if then the Prophet’s words be thus taken, I offer no objection; for hypocrites derive confidence from the present appearance of things; when they see that there is quietness on every side, they fear no danger; when God threatens them, and shews not immediately his rods, they ridicule or despise them.: thus have we seen in other places. But another meaning is not unsuitable, — that Jeremiah describes the lamentations of the people in exile, after having been driven into Chaldea and Assyria: The voice, then,of the daughter of my people from a distant land; that is, after having been deprived of their country, they will then begin to cry, and for this reason, because they wished the prophets to give them rest, and refused to bear any reproofs. Appropriate also is this view; but I prefer the former, — that the people would shortly find out how foolishly they deluded themselves, when God by his servants threatened them with ruin and destruction: and hence he uses the demonstrative particle, “Behold:”Behold, he says,the voice of crying; and yet great was the silence then at Jerusalem: for though in their pleasure they uttered some voices, yet as to weepings and lamentations the whole city was silent. The Prophet then refers to what was hidden. But God usually acts in this way, as he afterwards executes suddenly his judgment; for when the wicked say, Peace, peace, destruction comes and suddenly overwhelms them. (1 Thessalonians 5:8.)He adds in the second place, Is not Jehovah in Sion? Is not her king in her?The Prophet no doubt expresses here the complaints of the people on finding themselves overwhelmed with so many and so great evils, without receiving any aid from heaven. For hypocrites ever expostulate with God; and as they consider that they are unjustly chastised, they reject every instruction, and avoid it as much as they can; in short, they seek stupidity, that they may deceive themselves with vain delusions. As then it is usual with hypocrites to reject every apprehension of God’s wrath, Jeremiah strikingly describes their contumacy, “Is not Jehovah in Sion? Is not her king in her?” For they accused God of falsehood, as though he had deceived them, since he had promised to be the defender of the city, and of the whole land. As then they thought that God was bound to them by this promise, they daringly raged against him, “What means this? for God has chosen this place, where Abraham’s race might worship him; it has been as it were his earthly kingdom: but now what can this mean, that enemies are coming here? Can God ever permit them to do so? This is not possible, except God himself be overcome.”We hence see the import of the Prophet’s words; for he here imitates the perverse language of the people, and recites the words which he knew most of them used. We have before found him addressing them, “Trust not in words of falsehood, saying, The temple of Jehovah, the temple of Jehovah, the temple of Jehovah,” (Jeremiah 7:4;)for they were wont perversely to allege against God, the temple, and to regard it as a shield to ward off every evil. In the same way the Prophet says now, “Is not God in Sion?” and then, “Is not her king in her?” The Jews were not only persuaded that God would be propitious to them, but they doubted not of their own safety, while they could turn their eyes to their king. They therefore uttered these words, as though they were beyond the chance of danger: for we know what God had declared respecting the kingdom, that it would continue for ever: So long as the sun and moon shall be in heaven, shall remain the seat of David, and his posterity flourish. (Psalm 89:36, 37.) Hence they connected the king with God; as though they had said, “Here is God worshipped, and his power dwells in the temple; the king also, whom he has set over us, is a sure pledge of his favor; and the perpetuity of his kingdom has been promised to us: it then follows, that either God is untrue, and that we have been deceived with vain promises, or that our enemies will come in vain; for when they shall make every effort, God, who is the guardian of our safety, will easily drive them away.”At the first view this seems to be an evidence of faith, as the people seemed persuaded that they should be safe and secure under the protection of God, and as they turned their eyes to that kingdom, which was a remarkable exhibition of God’s presence: for as David was a type of Christ, and also his posterity, no other refuge could have been sought by the faithful than that which is here described. But we know how hypocrites swell with vain confidence, while yet they are wholly destitute of faith, and how they become wantonly insolent whenever God threatens them, as though they held him bound at their will. As then the ungodly are wont thus to abuse the name of God, it is no wonder that they imitate the language of his true servants: but yet they are wholly different. How so? They lay hold on the promises, but they have no faith nor repentance. “This is my rest for ever: it then follows that we shall be ever safe, for God cannot be overcome by any force of arms, by any onset of enemies; since he has taken us under his protection, what have we to fear?” But, at the same time, they despised God and all his teaching. We hence see how foolish was the boasting of that people, since they wholly despised the holy name of God, and did swell only with wind, inasmuch as they were altogether destitute of faith and piety. We must also ever keep in mind what I have already said, — that the Jews not only entertained this vain confidence, but also presumptuously rose up against God, as though he had deceived them, having promised that Sion would be his perpetual rest: they now ask him, why he did not defend the city, as he dwelt in Sion? and why was not the king their protection, since it had been said, “So long as the sun and moon shall be in heaven, shall remain the throne of David?” Now follows God’s answer. Whythenhave they provoked me with their carvings, and the vanities of the foreigner?Here God retorts their false complaints. We hence learn, that in the last clause the contumacy of the people is what is set forth by Jeremiah: they raged against God, because he did not aid them in time. God shews how absurdly they complained against him, and accused him:Why, he says,have they provoked me?“Theysay now that they are forsaken, because there is no faithfulness in me: I have not betrayed them, nor forsaken them, but they have forsakenme” We now perceive the meaning of the Prophet. We observe, indeed, that the passage is abrupt, for the Prophet assumes different characters; but as to what is meant there is nothing doubtful.God says, that he was provoked with carvings: it hence follows, that the temple was polluted. God had indeed promised to dwell in the temple, but on a certain condition, provided he was faithfully, and in a legitimate manner, worshipped there; but the people with their pollutions had defiled the temple. God then shews that there was a just cause why he had departed, according to what is set forth more fully in the tenth chapter of Ezekiel: God shews to his servant in that vision that he had left the temple, and for this reason, — because his holiness could not be blended with ungodly and filthy profanations. He first mentionscarvingsgenerally, and then he adds,the vanities of the foreigner: and here he amplifies the sin of the people, because they borrowed here and there from foreigners such superstitions as were unknown to their fathers, as though they wished to banish God from the temple, and from the whole land.It follows —
McArther Bible Commentary
far country. This is the cry of the exiled Jews that will come after they are taken captive into Babylon. They will wonder why God would let this happen to His land and people.
Bible Cross References
Acts 14:15 Deuteronomy 32:21 Psalm 31:6 Isaiah 13:5 Isaiah 39:3 Jeremiah 2:5 Jeremiah 4:16 Jeremiah 7:19 Jeremiah 8:20 Jeremiah 9:16 Jeremiah 10:15 Jeremiah 14:9 Jeremiah 27:10 Jeremiah 32:30 Ezekiel 48:35 Micah 4:9

Verse 20

Matthew Henry's Concise Bible Commentary
The alarm of the invasion, and lamentation.
At length they begin to see the hand of God lifted up. And when God appears against us, every thing that is against us appears formidable. As salvation only can be found in the Lord, so the present moment should be seized. Is there no medicine proper for a sick and dying kingdom? Is there no skilful, faithful hand to apply the medicine? Yes, God is able to help and to heal them. If sinners die of their wounds, their blood is upon their own heads. The blood of Christ is balm in Gilead, his Spirit is the Physician there, all-sufficient; so that the people may be healed, but will not. Thus men die unpardoned and unchanged, for they will not come to Christ to be saved.
McArther Bible Commentary
we are not saved! The coming devastation is compared with the hopeless anguish when harvest time has passed but people are still in desperate need. Jeremiah identified with his people's suffering (Jer 8:21) as a man of tears (cf. Jer 9:1), but saw a doom so pronounced that there was no comforting remedy. There was no healing balm, the kind in abundance in Gilead (east of the Sea of Galilee), and no physician to cure (cf. Gen 37:25; Gen 43:11).
Bible Cross References
Jeremiah 8:19 Jeremiah 8:21

Verse 21

Matthew Henry's Concise Bible Commentary
The alarm of the invasion, and lamentation.
At length they begin to see the hand of God lifted up. And when God appears against us, every thing that is against us appears formidable. As salvation only can be found in the Lord, so the present moment should be seized. Is there no medicine proper for a sick and dying kingdom? Is there no skilful, faithful hand to apply the medicine? Yes, God is able to help and to heal them. If sinners die of their wounds, their blood is upon their own heads. The blood of Christ is balm in Gilead, his Spirit is the Physician there, all-sufficient; so that the people may be healed, but will not. Thus men die unpardoned and unchanged, for they will not come to Christ to be saved.
John Wesley's Bible Commentary
Am I hurt - The prophet here shews how deeply he is affected with the peoples misery. Black - I am as those that are clad in deep mourning.
John Calvin Bible Commentary
As the hardness of the people was so great, that the threatenings we have observed did not touch them, the Prophet now ascribes to himself what he had before attributed to them.We then see how the Prophet varies his mode of speaking; but it was necessary, for he was at a loss to find a way to address them sufficiently strong to penetrate into their stony and even iron hearts. We need not wonder, then, that there are so many figurative terms used by the Prophet; for it was needful to setbefore them God’s judgment in various ways, that the people might be awakened out of their torpid state.He then says, that he was bruised for the bruisingof his people. He was no doubt ridiculed by most of them: “Oh!thou grievest for thine own evils; it is well and prosperous with us: who has asked thee for this pity? Think not, then, that thou canst gain any favor with us, for we are contented with our lot. Weep rather for thine own calamities, if thou hast any at home; but suffer us at the same time to enjoy our pleasures, since God is propitious and indulgent tous.” Thus then was the Prophet derided; but yet he warns the obstinate people, that they might be less excusable: he says, that he wasrendered black; for sorrow brings blackness with it, and makes dark the face of man: it is a metaphorical expression. He says at last, that he wasastonishedThe astonishment with which he was seized he no doubt sets down as being the opposite of the people’s torpor and insensibility, for they had no fear for themselves. It follows —
Bible Cross References
Jeremiah 4:19 Jeremiah 8:20 Jeremiah 9:1 Jeremiah 14:2 Jeremiah 14:17 Joel 2:6 Nahum 2:10

Verse 22

Matthew Henry's Concise Bible Commentary
The alarm of the invasion, and lamentation.
At length they begin to see the hand of God lifted up. And when God appears against us, every thing that is against us appears formidable. As salvation only can be found in the Lord, so the present moment should be seized. Is there no medicine proper for a sick and dying kingdom? Is there no skilful, faithful hand to apply the medicine? Yes, God is able to help and to heal them. If sinners die of their wounds, their blood is upon their own heads. The blood of Christ is balm in Gilead, his Spirit is the Physician there, all-sufficient; so that the people may be healed, but will not. Thus men die unpardoned and unchanged, for they will not come to Christ to be saved.
EGW SDA Bible Commentary
. See EGW on Exodus 15:23-25, Vol. 1, p. 1102.
John Calvin Bible Commentary
The Prophet intimates in these words that the slaughter of the people would be so fatal that they would in vain seek remedies; as though he had said, that the disease would be incurable, and altogether deadly. The people, no doubt, ever devised for themselves many kinds of aids, according to what is commonly done; for ungodly men, when any danger appears, look around them on all sides; and when they think that they can be protected by any kind of assistance, or by any of the means they contrive, they rest secure and free from every trouble. Hence the Prophet, that he might dispel such vain confidences, says that there would be no rosinto heal their diseases. The rosin is a liquid which flows, not from every tree, but from the pine, and trees of that kind.We may conclude from this passage, as well as from other passages, that the best and the most valuable rosin was found in that part of Judea, called Gilead. Indeed the whole of Judea produced rosin; but as it was more abundant in Gilead, and as that rosin was more odoriferous and more powerful, he expressly mentions that place. The wordצרי tsari, means also balsam: and as to this let each follow his own opinion, for the Jews themselves do not altogether agree. They who render it “treacle” wholly depart from the meaning, and offer what is absurd; for we know that treacle is made up of several ingredients: now rosin is not any sort of gum, but a thick liquid, as I have said, which belongs to trees; and from it comes rosin, and mastic, and other things; for the liquid becomes thick after it has flown from the trees.He says then, as one astonished, Is there not rosin in Gilead? Is there not a physician there?But the Prophet foretells here by the Spirit, that there would be such a destruction as could not by any means be avoided, that the disease would be incurable.For why, he says,does not health come to the daughter of my people?The reason is added, because healing could not be expected by the people; not that the Jews perceived this, for, on the contrary, they boasted, as I have said, of their perfect safety. But the Prophet here declares that a deadly disease was at hand, which would inevitably destroy the wickedAfterwards follows —
Bible Cross References
Matthew 9:12 Genesis 37:25 Genesis 43:11 Isaiah 1:6 Jeremiah 9:1 Jeremiah 14:19 Jeremiah 30:13 Jeremiah 30:17 Jeremiah 46:11 Lamentations 2:13