Exegetical and Hermeneutical Commentary of Jeremiah 8:6

I hearkened and heard, [but] they spoke 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.

6. I ] Jeremiah or Jehovah through him.

hearkened and heard ] implying an anxiety to give every chance of amendment.

turneth to ] better, as mg., turneth away in.

rusheth headlong ] lit. overfloweth, used figuratively of an invading army in Jer 47:2.

Fuente: The Cambridge Bible for Schools and Colleges

I hearkened and heard – God, before passing sentence, carefully listens to the words of the people. Compare Gen 11:5, where the divine judgment is preceded by the Almighty going down to see the tower.

Not aright – Or, not-right; which in the Hebrew idiom means that which is utterly wrong.

No man repented – The original phrase is very striking: No man had pity upon his own wickedness. If men understood the true nature of sin, the sinner would repent out of very pity upon himself.

As the horse rusheth – literally, overfloweth. It is a double metaphor; first, the persistence of the people in sin is compared to the fury which at the sound of the trumpet seizes upon the war-horse; and then its rush into the battle is likened to the overflowing of a torrent, which nothing can stop in its destructive course.

Fuente: Albert Barnes’ Notes on the Bible

Jer 8:6-7

I hearkened and heard, but they spake not aright: no man repented him of his wickedness, saying, What have I done?

Gods inquisition

1. That God hath an ear and an eye to our carriage and dispositions, to our speeches and courses. If we had one always at our backs that would inform such a man what we say, one that should book our words, and after lay them to our charge, it would make us careful of our words. Now, though we be never so much alone, there are two always that hear us. God hears, and Gods deputy in us, conscience, hearkens and hears. God books it, and conscience books it. This doth impose upon us the duty of careful and reverent walking with God. Would we speak carelessly or ill of any man if He heard us? When we slight a man, we say we care not if he heard us himself. But shall we slight God so? Shall we swear, and lie, and blaspheme, and say we care not though God hear us, that will lay everything to our charge, not only words but thoughts? No man spake aright. But what evidence doth He give upon this inquisition? They spake not aright, which is amplified from the generality of this sin When God had threatened judgments, He hearkened and heard what use they made of them, but they spake not aright. In how many respects do we not speak aright in regard of the judgments of God?

1. In regard of God, men speak not aright when they do not see Him in the judgment, but look to the creature, to the second causes.

2. We talk amiss in regard of others, when we begin to slight them in our thoughts and speeches. Oh, they were careless people; they adventured into company, and it was the carelessness of the magistrates; they were not well looked to; they were unmerciful persons, etc. Is it not Gods hand?

3. We talk amiss of Gods judgments in regard of ourselves.

(1) When we murmur and fret any way against God, and do not submit ourselves under His mighty hand as we should.

(2) When we take liberty to inquire of the judgments of God abroad, and never make use of them. So much for the evidence. Come we now to Gods complaint upon this evidence. No man repented him of his wickedness. They did not repent of their wickedness, and the fault was general: No man repented. The first yields this instruction. That it is a state much offending God, not to repent when His judgments are threatened. The longer we live in any sin unrepented of, the more our hearts will be hardened; the more Satan takes advantage against us, the more hardly he is driven out of his old possession, the more just it may be with God to give us up from one sin to another. The understanding will be more dark upon every repetition of sin, and conscience will be more dulled. Those that are young, therefore, let them take the advantage of the youth, and strength, and freshness of their years to serve God. That which is blasted in the bud, what fruit may we look for from it afterwards? Again, what welcome shall we expect, when we have sacrificed the marrow of our years to our lusts, to bring our old age to God? Can this be any other than self-love? Such late repentance is seldom sound. Our hearts are so false and so dull, we have need to take all advantages of withdrawing ourselves from our sinful courses.

And to encourage us to do it, let us consider, if we do this, and do it in time, we shall have the sweetness of the love of God shed abroad in our hearts. You will say, We shall lose the sweetness of sin; ay, but–

1. You shall have a most sweet communion with God.

2. It is the way to prevent Gods judgments, as we see in Nineveh and others.

3. Should we be stricken, if we have made our peace with God, if we have repented, all shall be welcome, all shall be turned to our good. We know the sting is pulled out. No man repented of his evil ways. We see, then, that generality is no plea. We must not follow a multitude to do evil (Exo 23:2). We must not follow the stream, to do as the world doth. It hath been the commendation of Gods children, that they have striven against the stream and been good in evil times. If there be but one Lot in Sodom, one Noah and his family in the old world, he shall be looked to as a jewel among much dross. God will single him out as a man doth his jewels, when the rubbish is burnt. God will have a special care to gather His jewels. It shows sincerity and strength of grace, when a man is not tainted with the common corruptions. No man repented. They did not say in their hearts and tongues, What have I done?

They were inconsiderate, they did not examine their ways.

1. A man can return upon himself; he can try his own ways, and arrest, and arraign himself. What have I done? This shows the dignity of man; and considering that God hath set up a throne and seat of judgment in the heart, we should labour to exercise this judgment.

2. God having given man this excellent prerogative to cite himself and to judge his own courses, when man doth not this, it is the cause of all mischief, of all sin and misery.

3. The exercising of this judgment, it makes a mans life lightsome. He knows who he is and whither he goes.

4. Whatsoever we do without this consideration, it is not put upon our account for comfort. When we do things upon judgment, it is with examination whether it be according to the rule or no. Our service of God is especially in our affections, when we joy, and fear, and delight aright. Now how can a man do this without consideration? For the affections, wheresoever they are ordinate and good, they are raised up by judgment. Now if we would practise this duty, we must labour to avoid the hindrances. The main hindrances of this consideration are–

(1) The rage of lusts, that will not give the judgment leave to consider of a mans ways; but they are impetuous and tyrannous, carrying men, as we shall see in the next clause, as the horse rusheth into the battle.

(2) Too much business, when men are distracted with the things of this life.

(3) It is a secret and hard action; because it is to work upon a mans self. The world doth not applaud a man for speaking of his own faults. Men are not given to retired actions. They care not for them, unless they have sound hearts.

(4) This returning upon a mans self, presents to a man a spectacle that is unwelcome. If a man consider his own ways, it will present to him a terrible object. Therefore as the elephant troubles the waters, that he may not see his own visage, so men trouble their souls, that they may not see what they are. Every one turns to his course, as the horse rusheth into the battle. Every one hath his course, his way, whether good or evil. The course of a wicked man is a smooth way perhaps, but it is a going from God; it leads from Him. And where doth it end? for every way hath its end. It is a going from God to hell. There all the courses of wicked men end. As the horse rusheth into the battle. Here it is comparatively set down. If you would see how the horse rusheth into the battle, it is lively and Divinely expressed (Job 39:19).

The horse rusheth into the battle–

(1) Eagerly, as in the place of Job.

(2) Desperately, he will not be pulled away by any means.

(3) Dangerously, for he rusheth upon the pikes, and ofttimes falls down suddenly dead.

Herein wicked men are like unto the horse, going on in their course eagerly, desperately, dangerously.

1. They go on eagerly. It is meat and drink unto them. They cannot sleep until they have done wickedness.

2. As they go eagerly, so desperately and irreclaimably too; nothing will restrain them. Though God hedge in their ways with thorns, they break through all (Hos 2:6).

3. As they go eagerly and desperately, so dangerously too; for is it not dangerous to provoke God? to rush upon the pikes? to run against thorns? Do you provoke Me to jealousy, saith God, and not yourselves to destruction? (1Co 10:22.) No. They go both together. Yea, the stork in the heavens knoweth her appointed times, etc. God confounds the proud dispositions of wicked men by poor, silly creatures–the crane, the turtle, the swallow, and the like. What their wisdom is we see by experience. They have an instinct put in them by God to preserve their being by removing from place to place, and to use that which may keep life. Now, man is made for a better life; and there be dangers concerning the soul in another world, yet he is not so wise for his soul and his best being as the poor creatures are to preserve their being by the instinct of nature. When sharp weather comes they avoid it, and go where a better season is, and a better temper of the air; but man, when Gods judgments are threatened and sent on him, and God would have him part with his sinful courses, and is ready to fire him, and to force him out of them, yet he is not so careful as the creatures. He will rather perish and die, and rot in his sins, and settle upon his dregs, than alter his course. So he is more sottish than the silly creatures. He will not go into a better estate, to the heat, to the sunbeams to warm him. He will not seek for the favour of God, to be cherished with the assurance of His love, as the poor creature goeth to the sun to warm it till it be over hot for it. The thing most material, is this: That God, after long patience, hath judgments to come on people; and it should be the part of people to know when the judgment is coming.

But how shall we know when a judgment is near hand?

1. By comparing the sins with the judgments. If there be such sins that such judgments are threatened for, then as the thread followeth the needle, and the shadow the body, so those judgments follow such and such courses. For God hath knit and linked these together.

2. There is a nearer way to know a judgment, when it hath seized on us in part already. He that is not brutish and sottish, and drunk with cares and sensuality, must needs know a judgment when it is already inflicted, when part of the house is on fire.

3. We may know it by the example of others. God keeps His old walks. What ground have we to hope for immunity more than others? We may rather expect it less, because we have their examples; and so they wanted those examples to teach them which we have.

4. General security is a great sign of some judgment coming. There is never more cause of fear, than when there is least fear. The reason is, want of fear springs from infidelity, for faith stirs up fearfulness and care to please God.

5. We may know that some judgment is coming, by the universality and generality of sin, when it spreads over all. As the deluge of sin made way for the deluge of water, so the overflow of sin will make way for a flood of fire. God will one day purge the world with fire. But now for particular sins, whereby we may know when judgment is coming.

(1) Injustice. Is not innocency trodden down ofttimes?

(2) And so for religion. It is generally neglected. Indifferency and formality.

(3) Persecution of religion and religious men.

(4) When men will go on incorrigibly in sin, as these here, they rush as the horse rote the battle; when they will not be reclaimed, it is a forerunner of destruction.

(5) Another particular sin whereby we may discern a judgment coming is, unfruitfulness under the means; as the fig tree, when it was digged and dunged, and yet was unfruitful, then it was near a curse.

(6) Nay more, decay in our first love is a forerunner of judgment, when we love not God as we were wont (Rev 2:5).

Well, but what shall we do when judgments are coming?

1. First, In the interim between the threatening and the execution. Oh improve it, make use of this little time; get into covenant with God; hide yourselves in the providence and promises of God; make your peace, defer it no longer.

2. Mourn for the sins of the time, that when any judgment shall come, you may be marked with those that mourn.

3. Be watchful. Let us shake off security, and do everything we do sincerely to God. We may come to God to make our account, we know not how soon. Let us do everything as in His presence, and to Him. In our particular callings, let us be conscionable, and careful, and fruitful. (R. Sibbes.)

Man on earth

I. As thy. Special object of Divine attention. Why? We may imagine that–

1. Mans spiritual infirmities on earth would draw towards him the special notice of his Maker.

2. Mans critical position.

3. Mans social influence.

II. As the probationary subject of redemptive discipline. Under this system three things are required of him–

1. Rectitude of language. In conformity with moral truth.

2. Contrition of heart.

3. Self-searching thought.

III. As the wicked abuser of the system under which he lives.

1. Reckless obstinacy.

2. Unnatural ignorance. Yea, the stork, etc.

(1) These creatures have remarkable instincts, suitable to the external circumstances of their nature. So have you. They have the instinct of perceiving coming changes, and the instinct of adjusting themselves to those changes.

(2) These creatures invariably render obedience to their instincts. You do not. How unnatural! (Homilist.)

Interrogating our conduct

How attentive God is to us and our actions! He sees His prodigals when yet a great way off; to Him there is music in our sigh, and beauty in a tear. Never do we have a desire towards God, or breathe a prayer to heaven, but God has been watching and hearkening for it: it was but one tear on the cheek, yet the Father noticed it as a hopeful sign; but one throb went through the heart, yet He heeded it as an omen that not quite hardened by sin.

I. Words of earnest persuasion, urging all, and especially the unconverted, to ask this question, each for himself, and solemnly answer it.

1. Searching yourself can do you no hurt. Little can be lost by taking stock.

2. You may be a great deal better for the process: for, if your affairs are all right with God, you may cheer and comfort yourself; but there are many probabilities that they are wrong; so many are deceived and anything rather than self-delusion.

3. The time for self-examination is short: soon you will know the secret, death will rend off the mask.

4. Though you may deceive yourself, you cannot God.

II. Words of assistance in trying to answer the question.

1. To Christians: What hast thou done? You reply, Nothing to save myself; that was done for me. Nothing to make a righteousness for myself; Christ said, It is finished! Nothing to merit heaven; Jesus did that for me before I was born! Yes; but say, What hast thou done for Him? for His Church? for the salvation of the world? to promote thine own spiritual growth in grace?

2. To moralists: What hast thou done? You answer, All I ought to have done! You may tell me of sins, but I have done my duty: observed Sabbath, said prayers, given to poor, etc.; and if good works have any merit, I have done a great deal! True, if any merit; but very unfortunate that they have not, for our good works, if we do them to save ourselves by them, are no better than our sins.

3. To the worldly. What done? It is very little I do amiss; now and then just a little mirth. Stop; let us have the right name for that mirth. What do you call it in anyone else? Drunkenness. I have been a little loose in talk sometimes! Write it down, Lascivious conversation. Sometimes you have been out on the Sabbath? Sabbath breaking. You may have quoted texts of Scripture to make jokes of them, and used Gods name in foolish talk? Swearing. Did you ever adulterate in your trade? Stealing. Wished you could get your neighbours prosperity? Covetousness, which is idolatry. Ever really prayed? Prayerlessness. Neglected God and Bible? Despising Him. May the Spirit touch your consciences, and convince you of your sins!

4. To the unconverted: What done? By your sins you have destroyed your soul, resisted the Gospel, spurned Christ. Yes; and think what you have done to your children: taught them the ways of spiritual ruin. To your companions: tempted some to take the first stray step into folly, indulgence, iniquity. Doth not your heart quaff within you because of self-ruin and ruin of others?

III. Words of affectionate admonition to those who have had to answer the question against themselves.

1. Solemn that the years roll on and yet you are unsaved. You, not altogether hardened, yet done nothing to determine for Christ, and lay hold on eternity.

2. There will be a time when you will ask the question, but it will be too late. If you only knew what they feel, and could see what they endure, who have lost opportunity and lost themselves, you would, ere too late, pause and ask, what have I done? As immortal spirits, bound for endless weal or woe, fly ye to Christ, seek for mercy at His hand, trust in Him, and be saved. (C. H. Spurgeon.)

God listening

The figure is a graphic and vivid one; it is that of the Divine Being stooping from heaven, and with inclined ear listening critically yet hopefully to human speech, if mayhap there be but one bright word, one tone of music, one sigh of contrition. The Lord did not listen generally, promiscuously, as if listening to a confused noise of sound; but He listened specifically, He tried every word, He detained every syllable, if haply He could detect in it one sound or sign that He might construe hopefully. But it was in vain. Even Divinest kindness could make nothing but black ingratitude of all the energetic speech: it was a torrent of iniquity; it was a river black, foul; it was a rain of poison. God does not bring these charges against the human family lightly. God can see flowers if there are any. He can see them before they open their mystery, and proclaim in fragrance their gospel; He knows where they are sown and planted. But He looked, and there was none; He expected, and was struck to the heart with disappointment. No man repented him of his wickedness, saying, What have I done? There was no self-cross-examination. When men cease to soliloquise they cease to pray. The hardest witness man undertakes to interrogate is his own soul. Yet philosophy has found out the advantages of self-inquest. The Pythagoreans asked themselves once a day, What have I done? The inquiry creates a space in the day for itself, makes one inch of praying ground in the desert of the days life. How few men dare probe themselves with that inquiry! It is a question double-edged. It is recorded of Cicero, in pressing one of his accusations against an adversary, that he told that adversary that if he had but put two words to himself he might have cooled his passion, controlled his desires, and turned his impulses to high utility. Said the orator, If thou hadst said to thyself, Quid ego? thou mightest have stopped thyself in this tremendous assault. That is, What have I done? What do I? What is my course? What are the facts of the case? (J. Parker, D. D.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 6. As the horse rusheth into the battle.] This strongly marks the unthinking, careless desperation of their conduct.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

And heard, i.e. that I might hear; the words rather of God than of the prophet, which the continuance of the speech seems to show in the next verse, in the close whereof it is plain that God speaks, expressing himself after the manner of men, who are wont to listen diligently after the things they are very desirous of. See 1Ki 20:33; Mal 3:16.

Not aright; or, not so, as the LXX., and the word is thus used, Exo 10:11; Psa 1:4; not so as I would have had them; so far from repentance, that I do not perceive a word from them tending that way.

What have I done? I see no tendency to repentance, I see none of them so much as calling themselves to an account, not recoiling upon themselves, where repentance usually begins, 2Ch 6:37, as men use upon an inconsiderate act to smite upon their breast, or thigh, and say, What have I done? as 2Sa 3:24.

Every one turned to his course; to their accustomed way, committing all wickedness without restraint. See on Isa 59:7. The fury and unbridledness of their lusts, being spurred on by their wills, it described in the next expression, showing how, like a headstrong horse, he runs away with his rider; or compared to the delight that a horse seems to take in running violently and headstrongly into the battle, as it is described, Job 39:21, &c.; and this word rushing, signifying properly an inundation of waters, helps to show their uncontrollableness in another metaphor: see this verified of them Jer 2:23,24. It is said every one by an hyperbole, at, Psa 14:3, and frequently elsewhere.

Fuente: English Annotations on the Holy Bible by Matthew Poole

6. spake not arightthat is,not so as penitently to confess that they acted wrong. Comparewhat follows.

every one . . . hiscourseThe Keri reads “course,” but theChetib, “courses.” “They persevere in thecourses whatever they have once entered on.” Their wickedways were diversified.

horse rushethliterally,”pours himself forth,” as water that has burst itsembankment. The mad rapidity of the war horse is the point ofcomparison (Job39:19-25).

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

I hearkened and heard,…. These are either, the words of the prophet, as Kimchi and Abarbinel think; who listened and attended to, and made his observations upon, the words and actions, conduct and behaviour, of this people, of which he gives an account: or of the Lord himself, as the Targum; who hearkened to the language of their hearts and actions, and heard the words of their mouth; all that they spoke against him, against his prophets, and those that feared his name; all their lying words, their false swearing; all their oaths and curses, and every idle expression that dropped from them; all which he takes notice of, and men are accountable to him for them:

but they spake not aright: what is so in the sight of God and good men; what is agreeable to right reason, and the word of God; they spoke what was contrary to all this. Wicked men neither think aright, nor act aright, nor speak aright.

No man repented him of his wickedness: of his heart, of his lips, and of his life; no man can repent of himself; no man truly does, without the grace of God:

saying, what have I done? which question an impenitent man does not put; but when it is made, the true answer to be returned to it is, that which is contrary to the nature of God; which is a breach of his law; which a man has reason to be ashamed of; at which he may be astonished, it being so exceeding sinful; that which cast the angels out of heaven, Adam out of paradise, and wicked men down to hell; which is deserving of the wrath of God, and eternal death; for which a man can never make atonement himself; and by which he is undone, to all intents and purposes, without an interest in Christ, and salvation by him.

Every one turneth to his course: which is not a good, but a bad one; sin is a way, a road, a path, in which men walk; a course, a series of sinning, a progress and persisting in it; such as the course of this world, and this course is evil, Eph 2:2:

as the horse rusheth into the battle, which denotes their swiftness to commit sin, the pleasure they take in it, and their inattention to danger, and death by it; see Job 39:21, or overflows c; the impetuosity of the horse is expressed by the overflowing of a river.

c “quasi equus ferox”, Heb. “inundans”, Piscator; “sisut equus effundens se”, Schmidt. So Kimchi and Ben Melech interpret it.

Fuente: John Gill’s Exposition of the Entire Bible

These words may be considered as spoken by God himself, — that he from heaven examined the state of the people; but it is more suitable to regard them as spoken by the Prophet; for he was placed, as it were, in a watch — tower in order to observe how the people acted towards God. He now testifies, that having seen their pursuits and their doings, he saw nothing that was right. The people ought to have been more touched by these words. We indeed know how ready we are naturally to lay hold on any pretences, when we wish to continue quiet in our dregs. So the greater part are wont to object and say, “O, indeed, thou reprovest me, but inconsiderately; for thou knowest not what is in my heart.” Hence the Prophet says, that he had carefully examined what sort of people they were, and that he spoke of what was well known to him, and fully seen by him, —

I have heard, he says, and attended; but they speak not rightly He means, that so far were the Jews from repenting truly and sincerely, that they did not even with their mouths profess to do so. It is less to confess sins than really to amend; but the Prophet says, that they did not even say what was right. It hence follows, that they were very far from having any serious thoughts of repentance, since they were so wanton with their tongues, or at least afforded no evidence of sorrow.

He then adds, that there was no one who repented, saying, etc. This clause is explanatory, for Jeremiah proves here more clearly that they did not speak rightly, for they did not say, What have I done? But he says first, that there was no one who repented of his wickedness He afterwards shews, that what is first necessary for repentance is, that the sinner should call himself to an account; for as long as we rest secure in our sins, it is impossible for us to repent, It is hence necessary that every one should examine himself, so as to call himself to an account, and in a manner to summon himself before God’s tribunal. We then see that men can never be brought to repentance, except they set their own evils before their eyes, so as to feel ashamed, and to ask themselves, as it were in great fear, What have we done? for this question is an evidence of terror. Many, we know, formally own their sins; but this is useless, for afterwards such an acknowledgement vanishes without producing any benefit. Then real repentance necessarily requires that the sinner should not only be displeased with himself, should not only be ashamed, but that he should also be filled with terror at his own sins; for this is what is meant by the inquiry, What have I done? for it implies astonishment.

We now perceive the meaning of the Prophet’s words: he says, that he did not inconsiderately reprove the people, but that he found such perversity in them that no one spoke rightly, that no one repented, because they did not consider what they were, nor examined their own lives, but slept securely in their sins.

He pursues the same subject when he says, that all turned to their own courses, that is, to their own lusts. But by the word “courses” the Prophet means impetuous movements; as though he had said, that the Jews were so precipitant in following their lusts, that they in a manner ran headlong after them; and he compares them to horses rushing into battle. We know with what impetuosity horses advance when they hasten to battle; for they seem to fly, to cut the air, and to dig the ground with their hoofs. Thus the comparison is exceedingly suitable, when the Prophet says that the Jews were so impetuous in pursuing their lusts, that they rushed on, not less precipitantly than war — horses when advancing to battle. It now follows —

Fuente: Calvin’s Complete Commentary

6. I hearkened The person speaking is Jehovah, who listens, not with the cold ear of a sovereign and judge, but with deep and eager solicitude as a father.

As the horse rusheth Literally, overfloweth; as the torrent leaps over or bears away all obstructions. The mad impetuosity of the war horse is the point of comparison.

Fuente: Whedon’s Commentary on the Old and New Testaments

Jer 8:6 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.

Ver. 6. I hearkened and heard. ] Or, I have listened to hear; but could not yet hear them lisp out one syllable of savoury language.

No man repented of his wickedness. ] No, nor so much as reflected, or turned short again upon himself to take a review of his former evil practices, which yet is the very first thing in repentance,. 2Ch 6:37 Luk 15:17

Saying, What have I done? ] The Pythagoreans once a day put this question to themselves. And the orator a thus bespoke his adversary, Naevius, Si haec duo tecum verba reputasses, Quid ego? respirasset cupiditas et avaritia paululum; that is, hadst thou but said those two words to thyself, What do I? thy lust and covetousness would thereby have been cooled and qualified.

Every one turned to his course, as a horse rusheth. ] Heb., Rusheth with as much violence as an overflowing flood, Hinc apparet fructus liberi arbitrii, saith Oecolampadius. See here the fruit of free will, and what man will do, being left to himself. Carnal affections are forcible and furious. Plato b himself saw and could say as much, when he compared concupiscence to a headstrong horse, that runneth away with his rider, and cannot be ruled.

a Cicero, Orat. pro Quintio.

b In Phaed.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)