Exegetical and Hermeneutical Commentary of Jeremiah 6:10
To whom shall I speak, and give warning, that they may hear? behold, their ear [is] uncircumcised, and they cannot hearken: behold, the word of the LORD is unto them a reproach; they have no delight in it.
10. their ear is uncircumcised ] dedicated not to God’s service, but to profane uses only. Cp. Act 7:51; so of the lips, Exo 6:12; Exo 6:30.
Fuente: The Cambridge Bible for Schools and Colleges
Give warning – Rather testify.
Reproach – They make the Word of God the object of their ridicule.
Fuente: Albert Barnes’ Notes on the Bible
Jer 6:10
They have no delight in it.
The impediments to the right celebration of religious ordinances
You will readily admit, that the feeling of delight accompanying the performance of anything is, for the most part, a sign and measure of its profitable accomplishment; that that is usually well done which is done cheerfully and with the heart; and that nothing, on the contrary, is more commonly deteriorated in the performance of it, than what is entered on with the apprehension of its being a piece of drudgery, and gone through as a mere task. How true does this remark hold in the department of religion! If we approach the exercises of religion, whether reading or hearing the Word, or the sacraments, or prayer, as formalists come to them–if we take no lively interest in them–if we are actuated merely by the force of custom, the power of example and other motives of expediency, how can they ever profit us? Are we not changing the sources of heavens blessings into empty and broken cisterns?
I. In attending to the circumstances that operate to take away from us delight in Christian ordinances, we observe, that an unfavourable change in the frame of mind, as persons are engaged In religious exorcises, often occurs, at least at times occurs, unavoidably, however our desires and endeavours may be set against it. At one time we will be attending with deep earnestness, at another time listening with cold indifference. There is now a great acuteness in receiving instruction, at another time almost a deadness that blunts the edge of the best directed observations. Now, all such changes as these are still, in so far as they are traceable to constitutional temperament, to be ranked among the class of what the Bible calls our infirmities, and when they are met by meditation on the Word of God, and by prayer, in order that we may be cured, they are not charged as criminalities against us. At the same time, take good heed lest you ascribe to those things over which you think you have no control, what all the while springs from sinful negligence.
II. First, the state of mind I have described, shows that there has not been with us due consideration before we have come to the public ordinances of religion. We do not consider that the services of the sanctuary relate to God in our adoring, or praising, or supplicating Him whom the universe celebrates as its Maker, whom angels, principalities and powers reverently worship–we do not consider that the services of the sanctuary are the appointed means through which the soul is called to discourse with its own original, with Him who is the source of bliss. We do not consider that the services of the sanctuary present the sublimest objects for the exercise of the understanding, the most splendid for attracting the imagination, the most engaging for affecting the heart. Accordingly we do not in our petitions implore that fixedness of heart which is required in the true and spiritual worshipper; we do not enter the sanctuary cherishing the serious thought that we come hither to seek the blessings which the mercy of the Saviour gives to every one who feels his need of them, and asks them. On the contrary, we come to the sanctuary altogether unconcerned; we sit down without offering in our minds one preparatory petition; we possess a frame of mind that is akin to levity; we are chargeable at least with indifference, which can only be excusable in our waiting on an empty ceremonial. Even allowing that the individual still possesses some desire to receive the benefits of religious ordinances in the sanctuary, they are rendered quite impracticable to him, except where the devotional exercises of every day are preparatory to those of the Sabbath. The want of serious consideration before we come to engage in religious ordinances, leads directly to want of due reflection when engaged in the performance of them; for such trains of thought as we have been cherishing, are not easily broken down, and, in fact, we cannot authoritatively dismiss them–they have fastened themselves by innumerable links to the mind, and though many of these links may from time to time be detached by us, still numbers are left which are quite sufficient to rivet the objects of our affectionate concern to our memories and our hearts. Such objects, through long usage, become great favourites with the mind, and hence, it not only attends to them in the season of disengagement from other things, but strives to get back to them, even when occupied in the ordinances of religion. Then when we think how base and degraded our natural dispositions are, surely it is a most unreasonable expectation that we are prepared for the spiritual exercises of the Sabbath, if we have had no preparatory devotional exercises for such a day.
III. Most serious and grievous is the evil of which I am now speaking. Whatever degree of it adheres to us its tendency is to destroy utterly the capacity of religious feeling, and to increase that searedness of conscience which is the forerunner of open profligacy. Let us then be roused to consideration. Let us come to religious ordinances with serious thoughts on their nature, their reasonableness, their awful sanctions, and their inestimable utility; and, having especially in view the example of the serious worshipper who prays for the spirit of prayer, and who is a suppliant in private for the grace of supplication which is to be employed by him in public, let us endeavour when we join in religious ordinances to preserve seriousness of mind. Let us for this purpose devoutly consider the object we have in view, whether engaged in the Word, in sacrament, or in prayer. Let us not give a single moments encouragement to thoughts upon other subjects. Let us withstand the inroads of such thoughts–let us cast them out as of Satan, when they enter, and let us try to prevent them entering at all. Let there be prayer, consideration and serious concern; and thus entering into the great truths, into the sweetness of religion, there will be no longer felt the weariness with which we set out. The satisfaction and delight, so conducive to our improvement, will then take the place of the fatigue and irksomeness of the mere bodily worshipper. The Sabbath will be the most acceptable of all refreshments, the Psalms of the sanctuary will be the sentiments of gratitude and joy, the prayers offered will be as the flame which first ascended in holy ardour to its origin, and the Word will be the principal vehicle of calling into action every good resolution. Religion will then become that very privilege it is intended to be; the elements, set upon the table, will appear as the memorials of all that is dear and precious to our souls; the sentiments of holy love will be awakened in commemorating the blessed Friend who gave His soul for us sinners; and thus the sanctuary and its services will become the pledge to us of the noblest benefits, the scene of the most glorious hopes, and an incitement to devoted obedience. (W. Muir, D. D.)
The Gospel unappreciated
Alphonse Kerr heard a gardener ask his masters permission to sleep for the future in the stable. For, said he, there is no possibility of sleeping in the chamber behind the greenhouse, sir; there are nightingales there which do nothing but guggle and keep up a noise all the night. The sweetest sounds are but an annoyance to those who have no musical ear; doubtless the music of heaven would have no charm to carnal minds, certainly the joyful sound of the Gospel is unappreciated so long as mens ears remain uncircumcised.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 10. The word of the Lord is unto them a reproach] It is an object of derision; they despise it.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Give warning, Heb. make protestation; noting with what earnestness the prophet would bespeak them in his warning of them: see Jer 11:7. The prophet taking notice of their obstinacy, speaks as one astonished, and highly makes complaint, being greatly grieved that he can find none that will take warning; the like Jer 7:23,24; he labours to persuade, but all is in vain; they turn a deaf ear to him, as the next expression intimates.
Their ear is uncircumcised; a figurative kind of speech frequent with the prophets: an uncircumcised ear signifying the rejecting of instruction; an uncircumcised heart, an obstinate and rebellious will: hence circumcision was for a testimony of obedience; and therefore the prophet doth tacitly insinuate their falseness to God, to whom they had promised to be obedient, 2Ki 11:17; 23:3. And the Scripture calls those that are void of the fear of God, and carried out to all manner of lusts, uncircumcised, Eze 44:7,9; for uncircumcision was abominable among the Jews; so that it notes both their sin and their shame, their ear being stopped, unfit for hearing, as if it were with a foreskin or film over it, Act 7:51.
They cannot hearken: the prophet doth not here lessen their crimes by their inability and want of power, but rather aggravates it, inasmuch as they had brought themselves under that incapacity by their obstinacy and willfulness; as a drunken man that hath deprived himself of his reason by excess, renders the want of his understanding the more inexcusable.
A reproach; either they reproach it in the messengers mouth, Luk 11:45, or rather they laugh at it and scorn it, they cannot bear counsel, they look upon reproving them to be reproaching them; they take no delight in hearing such things: a further reason of their impotency and obstinacy; all their admonitions and instructions seemed insipid, and therefore were they so stupid, according to the next words, Pro 15:12. See Jer 5:31; 2Ti 4:3.
Fuente: English Annotations on the Holy Bible by Matthew Poole
10. ear is uncircumcisedclosedagainst the precepts of God by the foreskin of carnality (Lev 26:41;Eze 44:7; Act 7:51).
word . . . reproach(Jer 20:8).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
To whom shall I speak, and give warning, that they may hear?…. These are the words of the prophet, despairing of any success by his ministry; suggesting that the people were so universally depraved, that there were none that would hear him; that speaking to them was only beating the air, and that all expostulations, warnings, remonstrances, and testimonies, would signify nothing:
behold, their ear is uncircumcised, and they cannot hearken; their ears were stopped with the filth of sin naturally, and they wilfully stopped their ears like the adder; and so being unsanctified, they neither could hear nor desired to hear the word of the Lord, as to understand it; see Ac 7:51:
behold, the word of the Lord is unto them a reproach; they reproached it, and blasphemed it, as a novel and false doctrine, and thought it a dishonour to them to receive and profess it; and just so the Jews vilified the Gospel, in the times of Christ and his apostles; and as many do now, who treat it with contempt, as unworthy of God, as contrary to reason, as opening a door to licentiousness, and think it a scandal to preach or profess it:
they have no delight in it; they see no beauty nor glory in it; they taste nothing of the sweetness of it; its doctrines are insipid things to them, they having never felt the power of it in their hearts; whereas such who are the true circumcision, who are circumcised in heart and ears, who are born again, these desire the sincere milk of the word; it is to them more than their necessary food; and, with this Prophet Jeremiah, they find it, and eat it, and it is the joy and rejoicing of their hearts, Jer 15:16.
Fuente: John Gill’s Exposition of the Entire Bible
The Prophet here shews there was no reason for him to labor any longer in trying to reform the people, for he spoke to the deaf. He had said before, according to our lecture yesterday, that God was still ready to be reconciled to the Jews, if they repented; but now, referring to himself, he says that his words were wholly lost. Hence he asks a question as respecting a thing strange or unexpected. To whom, he says, shall I speak? and to whom shall I protest? He had indeed, as we found yesterday, exhorted the people to repent: but there is nothing inconsistent in all this; for he wished, as far as he could, to secure, the safety of the people. Even God had commanded this; and it was his will, as it was yesterday stated, that a testimony should be borne, that it was not his fault, according to what had been taught, that he was not reconciled to the people.
We now then see that the whole passage harmonizes; for Jeremiah performed his office in trying to find out whether the people were healable; but when he saw that such were their obstinacy that it allowed of no remedy, he exclaims as one astonished, To whom shall I speak? and to whom shall I protest? The meaning is, that the people were so given up to impiety, that the prophets spent their labor in vain while endeavoring to reform them. And the first clause he confirms by another, To whom shall I protest? He intimates that they had despised not only what had been plainly taught them, but also protestations, which possess much greater power. He means that their wickedness could be cured by no remedies, that they had not only rejected plain truth and serious warnings, but had also perversely resisted solemn protestations.
That they may hear, he says. He intimates, that though he had faithfully performed his office, yet his labor was without any fruit, for all the Jews were deaf. Hence he adds, Behold, uncircumcised is their ear This metaphor is common in the prophets. The uncircumcised ear is that which rejects all true doctrine. An uncircumcised heart is that which is perverse and rebellious. But we ought to understand the reason of this: as circumcision was an evidence of obedience, so the Scripture calls those uncircumcised who are unteachable, who cast away every fear of God and all sense of religion, and follow their own lusts and desires. But to be thus called was greatly disliked by the Jews; for circumcision gave them no common ground of confidence, since it was the symbol and pledge of adoption, and since they knew that they were thereby separated from other nations so as to be called God’s holy people. But the Prophet divested them of this vain conceit by calling them uncircumcised in heart and ears, for they had dealt perfidiously with God when they promised to be obedient to his will.
The external sign was of itself nothing, when the end was disregarded. It was God’s will to consecrate his ancient people to himself by circumcision: but when they became satisfied with the visible sign only, there was no longer the reality, and God’s covenant was profaned. It is the same at this day with respect to baptism; they who wish to be deemed Christians, boast of it, while at the same time they shew no fear of God, and while their whole life obliterates the true character of baptism. It is hence evident, that they are sacrilegious, for they pollute what is holy. And for this reason Paul calls the letter [the outward rite] of circumcision, a sign without the reality. (Rom 2:27.) So at this day baptism may be called the letter in all the profane, who have no regard to its design: for God receives us into his Church on the condition that we are the members of Christ, and that being ruled by his Spirit we renounce the lusts of our flesh. But when we seek under the cloak of baptism to associate God with the Devil, it is a most detestable sacrilege. Such was the stupid presumption of the Jews. This was the reason why the prophets so often charged them with being uncircumcised in hearts and ears: “Ye are God’s holy people; give a proof of this: ye indeed boast that you have been circumcised; surely, the cutting off of a small pellicle does not satisfy God; shew that your hearts and ears have been circumcised: but uncircumcision remains in your hearts, and it remains in your ears; ye are then heathens.”
We now then see the meaning of the Prophet, and also the reason why Scripture speaks so much of the uncircumcision of the hearts and ears, and it was this, — to prove the Jews guilty of profaning that sign, which ought to have been a pledge of their adoption, and to have served as a profession of a new life.
It was not to lessen their guilt that Jeremiah said, They could not attend or give ear. If any one objects and asks, “Ought it to be deemed a crime that they could not attend?” The Prophet, as I have said, did not extenuate their guilt, but on the contrary shewed that they were so sunk in their vices, that they were not masters of themselves; as the case is with a drunkard, who is not in his right mind; but as he has contracted this vice of intemperance, his going astray or his ignorance is in no way excusable. So also the Prophet says, that the Jews could not attend to the word of the Lord, because they had surrendered themselves up to the Devil, so that they were become his slaves; as Paul says of those who were without the grace of God, that they were sold under sin, (Rom 7:14😉 and the Scripture says elsewhere the same.
In short, Jeremiah here teaches us, that such was the habit of sinning contracted by the Jews, that they were no longer free to do what was right; for the Devil led them here and there at his pleasure, as though they were bound in his chains. And thus he sets forth their depravity as hopeless. Even Aristotle, though he is of no authority as to the power of the will, for he holds free-will, (he knew nothing of original sin and of the corruption of nature,) yet allows that those who are otherwise wholly free cannot do what is right, when they become so hardened in their vices, that intemperance, ἀκράτεια, rules in them: for intemperance is a tyrant, which so subdues all the feelings and senses of men, that all liberty is destroyed. We now then see what the Prophet had in view: he meant not that the Jews sinned, because they had not the power to resist; but because they had so plunged themselves into the abyss of wickedness, that they had sold themselves as it were to the Devil, who held them fast bound, and furiously drove them along as he pleased.
And this we learn more fully from what follows; for he says, Behold, the word of Jehovah has been to them a reproach; and it has not pleased them, or they have not delighted in it; for חפף means to take delight in a thing. The Prophet now more clearly shews, that the fault was in the Jews themselves, because they had despised God. Whence then was the impotence of which he had spoken? Even from their licentiousness, because they deemed God and his prophets as nothing. Since, then, their minds were thus hardened so as impiously to despise the truth, it followed that they could not hear and attend, inasmuch as they were deprived of all right knowledge. Whence was this? Even because they had closed their eyes and deafened their ears, and given themselves up altogether to the Devil, so that he led them into every kind of madness. In short, he shews at the end of the verse what was the beginning of all their evils, even because the word of God did not please them, that is, because they had cast aside every care for true religion, because they were not pleased when the prophets came and offered to them the favor of God. As then the truth had become unsavory to them, so that they rejected it, when it ought to have been especially delightful to them, so it happened that they became wholly stupid and void of all judgment and reason; and hence also came the uncircumcision of the ears of which mention has been made. (171) It follows —
(171) This is a remarkable verse, and shews, as Calvin explains, the degraded and corrupt state of the nation in a very striking manner, —
To whom shall I speak, And protest, so that they will hear? Behold, uncircumcised is their ear, So that they cannot hearken; Behold, the word of Jehovah Has become to them a reproach, They delight not in it.
“
A reproach” is to be the subject of reproach: the word of God by his prophets was despised and treated with contempt. This was the visible and palpable effect, but the cause was, that they had no delight in it or love for it.
Fuente: Calvin’s Complete Commentary
(10) To whom shall I speak . . .?The prophet, who now speaks in his own name, has heard the message from the Lord of Hosts; but what avails it? who will listen? As elsewhere the lips (Exo. 6:30) and the heart (Lev. 26:41; Eze. 44:7), so here the ear of Israel was uncircumcised, as though it had never been brought into covenant with Jehovah or consecrated to His service.
A reproach.i.e., the object of their scorn.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
All these are so many gracious expostulations suited to the state of the Church, in all her seasons of affliction. I need not enlarge on them. They express that deadness, that leanness of soul, that bondage, and indifference to ordinance; the children of God, are at times but too well acquainted with. See Son 5:2-3 ; Rev 3:2 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Jer 6:10 To whom shall I speak, and give warning, that they may hear? behold, their ear [is] uncircumcised, and they cannot hearken: behold, the word of the LORD is unto them a reproach; they have no delight in it.
Ver. 10. To whom shall I speak and give warning? ] Heb., Protest – q.d., I know not where to meet with one teachable hearer in all Jerusalem.
Behold, their ear is uncircumcised.
The word of the Lord is unto them a reproach.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
give warning = testify.
ear is uncircumcised. Reference to Pentateuch (Exo 6:12, Exo 6:30. Lev 26:41). Figure of speech Catachresis (App-6). An ear not brought into the covenant.
a reproach. Note the fate of Jehovah’s word in the down-grade of Jeremiah’s days. in Jer 6:10 a reproach; in Jer 8:9, rejected; in Jer 17:15, scoffed at; in Jer 23:36, perverted.
they. So the Mugah Codex quoted in the Massorah. But other codices, with three early printed editions, read “and they”.
Fuente: Companion Bible Notes, Appendices and Graphics
To whom: Jer 5:4, Jer 5:5, Isa 28:9-13, Isa 53:1
give: Eze 3:18-21, Eze 33:3, Eze 33:9, Mat 3:7, Col 1:28, Heb 11:7
their ear: Jer 4:4, Jer 7:26, Exo 6:12, Deu 29:4, Isa 6:9, Isa 6:10, Isa 42:23-25, Act 7:51, Act 7:60
the word: Jer 20:8, Jer 20:9, 2Ch 36:15, 2Ch 36:16, Amo 7:10, Luk 11:45, Luk 20:19, Joh 7:7, Joh 9:40, 2Ti 4:3
delight: Psa 1:2, Psa 40:8, Psa 119:16, Psa 119:24, Psa 119:35, Psa 119:70, Psa 119:77, Psa 119:174, Rom 7:22
Reciprocal: Lev 19:23 – uncircumcised Lev 26:41 – their uncircumcised Isa 35:5 – the ears Isa 48:8 – thine ear Jer 6:19 – nor to Eze 3:17 – hear Eze 28:10 – the deaths Luk 14:18 – all Joh 8:43 – ye cannot
Fuente: The Treasury of Scripture Knowledge
Jer 6:10. To whom shall I speak is a continuation of the thought in the preceding verse. The leaders have gone so far away in their iniquity that they would not listen If the Lord would speak a warning word to them. Ear is uncircumcised means they are unconsecrated to the Lord. Logically such an ear cannot hearken to the words of God The further reason for their attitude is given in the words have no delight in it. It a man finds no delight in a thing he certainly will not consecrate or devote himself to It. That is why David pronounces the blessing on the man whose ‘delight1 is in the law of the Lord (Psa 1:2).
Fuente: Combined Bible Commentary
Jer 6:10. To whom shall I speak and give warning? I cannot find out any that will so much as give me a patient hearing, much less will any take warning. I cannot speak with any hope of success. Behold, their ear is uncircumcised A figurative expression, not unfrequent with the prophets, signifying the rejecting of instruction; as an uncircumcised heart signifies an obstinate and rebellious will. As if he had said, Their mind is unbelieving and carnal, and therefore not disposed to hearken to the voice of God. Nay, they are not only deaf to it, but prejudiced against it; and they cannot hearken Namely, because they are resolved they will not. Behold, the word of the Lord is unto them a reproach Both the reproofs and the threatenings of it are so; they consider themselves as wronged and affronted by both, and resent plain dealing as they would the most causeless slander and calumny. They have no delight in it More is implied than expressed; they have an antipathy to it, their hearts rise against it; it exasperates them, and inflames their passions; and they are ready to fly in the face of their reprovers.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
6:10 To whom shall I speak, and give warning, that they may hear? behold, their ear [is] {k} uncircumcised, and they cannot hearken: behold, the word of the LORD is to them a reproach; they have no delight in it.
(k) They delight to hear vain things, and to shut up their ears to true doctrine.
Fuente: Geneva Bible Notes
Jeremiah wondered to whom he could deliver this warning so they could benefit from it. The people he ministered to had closed their ears to his prophecies, and they were so steeped in sin that it was not even possible for them to hear. Messages from the Lord had become offensive to them, and they no longer welcomed them.
"This is the first of more than three dozen times in Jeremiah where the people did not listen to (i.e., they disobeyed) God’s Word." [Note: Dyer, "Jeremiah," p. 1138.]