Exegetical and Hermeneutical Commentary of Jeremiah 8:11
For they have healed the hurt of the daughter of my people slightly, saying, Peace, peace; when [there is] no peace.
Jer 8:11
They have healed the hurt of the daughter of My people slightly, saying, Peace, peace; when there is no peace.
Healed or deluded? Which?
The people among whom Jeremiah dwelt had received a grievous hurt, and they felt it, for they were invaded by cruel enemies, their goods were plundered, their children were slain, and their cities burned. Jeremiah, with true love to his nation, warned them that the cause of all their trouble was that they had forsaken their God. Today Gods servants have a task before them sterner even than that of the ancient seers. It is not ours to point to smoking ruins and the carcases of the unburied dead–plain evidences of a grievous hurt; but our work is to deal with spiritual sickness, and to come among a people who confess no hurt. Great multitudes of our hearers do not welcome the news of a heavenly remedy, because they are not aware that they are sick. A physician who has to commence his practice by convincing his neighbours that they are sick has not a very hopeful sphere before him. Such is our work: we have first of all to declare in the name of the God of truth that man is fallen, that his heart is deceitful above all things and desperately wicked, that he is a sinner doomed to die, and such a sinner that there is no reclaiming him unless the Ethiopian can change his skin and the leopard his spots. Truths so humiliating to human pride are by no means popular; men prefer to hear the smooth periods of those who parade the dignity of human nature. Many there are who confess their disease, but the disease of sin has wrought in them a spiritual lethargy, so that they find a horrible rest in their lost estate, and have no longing to rise to spiritual health, of which, indeed, they know nothing. They are guilty, and willing to remain guilty; inclined to evil, and content with the inclination. Ah, me! but we must bring them out of this. They will perish unless they are quickened out of this indifference: they will sleep themselves into hell unless we can find an antidote to the opiates of sin. After these things are done, we have but stormed the outworks of the castle, for there still remains another difficulty. Convinced that they want healing, and made in a measure anxious to find it, the danger with the awakened is lest they should rest content with an apparent cure, and miss the real work of grace.
I. It is very easy for us to be the subjects of a false healing.
1. We might infer this from the fact that no doubt a large number of persons are so deceived. If a large number of persons are so, then why should not we be? The tendency of other men is probably in us also. Why not? Are there not many persons who consider that all is well with them because they have been observant of church ordinances from their youth up, and their parents were observant for them before they actually came upon the stage of responsibility? Too many are reliant entirely upon external religion. If that be attended to carefully they conclude that all is right. I am afraid, too, that many who do not rely upon religious forms yet confide in doctrinal beliefs. They are sound in the faith–orthodox, evangelical. They heartily detest any doctrine that is not scriptural. I am glad to find that it is so with them; but let them not rest in this. To cover a wound with a royal garment is not to heal it, and to conceal a sinful disposition beneath a sound creed is not salvation.
2. Depend upon this, that if there is a chance of our being deceived at all we are always ready to aid in the deception. We are almost all of us on the side of that which is most easy and comfortable to ourselves: the exceptions to this rule are a few morbid spirits who habitually write bitter things against themselves, and a few gracious souls whom the Holy Spirit has convinced of sin, who would comfort themselves if they could, but dare not do so. Take this, then, for granted, that there are many ways of being slightly healed, and we are most of us likely to be pleased with one or other of them.
3. Besides, flatterers are not yet an extinct race. False prophets abounded in Jeremiahs day, and they may be met with still.
4. Slight healing is sure to be fashionable among a great many, because it requires so little thought. People will do anything but think according to the Word of God. How few sit down and answer the question, How much owest thou unto my Lord? They would sooner hear a thunder clap than be asked to consider their ways.
5. Superficial religion also will always be fashionable, because it does not require self-denial. Do you wonder that vital godliness is at a discount when it proclaims war to the knife against a lifelong indulgence?
6. Slight healing, also, is sought by men, because it does not require spirituality.
7. But let me warn you with all the energy I possess against ever being satisfied with any of the slight healings that are cried up nowadays, because they will all end in disappointment, as sure as you are living men. Remember that if you pass through this life deceived there will await you an awful undeceiving in the next world.
II. Be it ours to seek true healing. But then, as we have already said, this true healing must be radical. Oh, pray to have it so! Oh that we might each one now lie at Christs feet as dead till He shall touch us and say, Live. Truly, I desire no life but that which He gives. I would be quickened by His Spirit, and find in Him my life, my all. Now go a step further. The healing we want must be a healing from the guilt of sin. Every offence you have ever committed must be washed right out, even the least stain of it must vanish, and it must be as though it had never been, and you must be as though you never had offended at all How can that be? say you. It is clear it cannot be by anything that you can do; and this again drives you to the prayer of my text, Heal me, and I shall be healed; save me, and I shall be saved. How can it be? Only by the atoning sacrifice of Jesus Christ our Saviour. But you must not only be free from sin, you must be freed from sinfulness: a work must be wrought in you, and in me, by which we shall be clean rid of every tendency to do evil. Does not this make you cry, Heal me, O God, and I shall be healed; save me, and I shall be healed; save me, and I shall be saved? It ought to do so, and in so doing it will work your safety. In answer to your cry the eternal Spirit shall come upon you, creating you anew in Christ Jesus: He shall come and dwell in you, and shall break down the reigning power of sin, putting it beneath your feet. It is most desirable to be so healed in soul as to stand the test of this present life. I have known friends discharged from the hospital as healed of disease who were bitterly disappointed when they came into everyday life: a little exertion made them as ill as ever. A person had a piece of diseased bone in the wrist; it was taken out by the hospital surgeon, and the arm seemed perfectly healed, but when she began to work the old pain returned, and it was evident that the old mischief was there still, and that a part of the decayed bone remained. Thus some are saved, so they think; but it is only in seeming, for when they get into the world, and are tried with temptation, they are just the same as they used to be. They have not received a practical salvation; and nothing but practical salvation is worth having. A sham cure is worse than none.
III. Let us go where true healing is to be had. It is quite certain that God is able to heal us of all our sins: for He who created can restore. Whatever our diseases, nothing can surpass the power of omnipotent love. Blessed be the name of the Lord, no work of grace can be beyond His will, for He delighteth in mercy. The Lord is so fond of healing sin-sick souls, that He had but one Son, and He made a physician of Him that He might come and heal mankind of their deadly wound: and He being made a physician came down among us, and sought out for His patients, not the good and excellent, but the most guilty, for He said, The whole have no need of a physician, but they that are sick: I came not to call the righteous, but sinners to repentance. Jesus, then, the beloved Physician is able and willing to meet the case of every one of us. His wounds are an unfailing remedy. (C. H. Spurgeon.)
Two kinds of peace; the false and the true
It was the fault of the Jews, on whom Jeremiah denounced the judgment of God for their sins, that, instead of repenting, they comforted themselves with false hopes of mercy, and cried, Peace, peace, when there was no peace. I hearkened, and heard, saith the prophet, that they spake not right: no man repented him of his wickedness, saying, What have I done! They did not amend their doings; they did not execute judgment between a man and his neighbour; but they still oppressed the stranger, the fatherless, and the widow. And the alarm which might be caused by the awful declarations of the prophet they soon forgot: they healed the hurt slightly; they believed the false prophets, who spake smooth things to them. Too often do we meet with cases exactly similar amongst ourselves. God has denounced judgments upon sinners; the ministers of God proclaim these judgments, and, if possible, to alarm the consciences of sinners. There would scarcely be anything more surprising, were we not so accustomed to it, than the general indifference and fearlessness which is shown in respect to the judgments of God. Is it true that God has actually appointed a judgment seat, at which we must all appear? Is it certain, that a punishment which is eternal awaits transgressors? Still, however, it sometimes happens, where the Word of God is faithfully preached, that an uneasy suspicion of danger will arise, and an alarm be produced in the mind, respecting the judgment to come. Inquiry will then, perhaps, be made as to the way of safety. I wish them to consider the uneasiness they feel, however painful, as a great blessing, for which they have more reason to offer up thanksgivings to God than perhaps for any mercy they ever before experienced. A state of careless ease is the state of danger. Let us not, therefore, stifle such convictions; let us not look upon them as an evil; let us not lament that our quiet has been interrupted; but rather cherish them, as the means used by Providence for our good. Let such persons, however, beware of laying too great a stress upon present peace. It should ever be laid down as a rule, that grace is to be sought in the first place; then peace. But many reverse this. Comfort should never be made our principal or direct end; though it too often happens that doctrines are valued, ministers chosen, and means used, only on account of the degree of comfort which they excite. The bad effects of thus unduly valuing present peace are very serious. That uneasiness of mind which is the parent of humility and the nurse of repentance; that uneasiness, which, if cultivated, would produce a spirit of holy jealousy and watchfulness over ourselves, a just and extensive view of our duty, and a tenderness of conscience, is stifled in its very birth; and the consequence is obvious: superficial convictions produce superficial peace and superficial practice.
I. The false ways by which men endeavour to obtain peace. Here I must begin with remarking, that the strength of a persons peace is no proof of the soundness of it. It is not unusual to see even notorious sinners dying in peace, and to meet with enthusiasts of various and opposite kinds rejoicing in a peace of mind which is not clouded by a single doubt. For let a person be only firmly convinced that he is right, and peace will follow naturally. Hence it will vary according to a persons natural temper, his modesty or his arrogance, his knowledge or his ignorance, as well as according to the doctrines he imbibes. We may learn from this view of the subject the great importance of sound scriptural knowledge and true religious principles. A false peace must be built on error or ignorance, and these are removed by a thorough knowledge of the truths of Scripture. We must examine whether our views are just concerning the terms of salvation, and the necessary evidence of the safety of our state.
1. It is far from being uncommon to hear a person declare his religious creed in such terms as these: Whatever bigots may affirm, or enthusiasts believe, I am certain that God is our merciful Father, and will make allowance for the frailties of His creatures, He knows what passions He gave us, and will surely consider their strength and our weakness. It is dishouourable to Him to indulge any fear of His goodness. Such cases as those, to which human laws do not extend, Divine justice may reach; but as for those whose lives, allowing for human infirmity, are on the whole respectable, surely they need entertain no uneasy apprehensions. Let a person receive these sentiments, it matters not upon how slight evidence–it matters not that the Word of God contradicts them–and he will have peace; and this peace he will enjoy so long as he continues firm in these sentiments. It is only some uneasy fear that sin may not be so easily forgiven; some secret suggestion of conscience that all is not right within, which can shake this mans peace. Such a peace as this can only be the result of gross ignorance, and neglect of serious inquiry. Where the conscience is enlightened by some degree of scriptural knowledge, there must be something much more than this to serve as a foundation for the peace of the soul. There are persons, therefore who seek peace by the adoption of a new religious system, perhaps a true one. They read the Scriptures, and they attend to religious conversation with much curiosity and desire to know the truth: a complete change perhaps takes place in their religious opinions: their imagination is alive to religion; their thoughts are occupied with it. Now, supposing the system of religion which they have adopted to be the true one, still it may be asked, does the mere belief even of the truth save the soul? Can a mere speculative faith, however true, save a man? Does our Saviour, or do His apostles tell us to depend on our opinions, on the fancies of our minds, or the clearness of our conceptions?
2. Another class of persons build their peace, not upon the declarations of Scripture respecting the character of those who shall be accepted, but upon some secret suggestions, some impression made on the mind, some vision or rome, some uncommon feeling by which they imagine they are assured of the favour of God towards them. God does not give one revelation to supersede another: He does not point out a hope in His Word upon which we may and ought to rely, and then, rejecting that as imperfect, communicate one in a different way. We are saved, saith the apostle, by faith; in another place, by hope. They both imply the same thing, and both prove that it is not by sight, by feeling, by impressions: for these are not faith; these have not the truth revealed in Scripture for their object, but the truth revealed to ourselves. What a door is here opened for delusion and enthusiasm! How is the attention thus drawn from the Word of God, to follow an unknown guide! How do we leave the promises, to build upon the phantoms of fancy! It must be allowed, indeed, that the Holy Spirit is the great Author of light and peace: but He communicates them, as we learn from Scripture, by impressing the truths revealed in the Bible on our hearts; by removing our prejudices against them; by disposing our hearts to attend to them; by exciting holy affections in consequence of the view we have of them. Thus the Spirit testifies of Christ, not of us; fills us with joy in believing the old, not in receiving a new, revelation; makes known the truths of Scripture, not truths with which Scripture is unconcerned.
II. What is the true foundation of Christian peace?
1. It is not to be denied, that some good Persons have built their peace on those evidences which I have just laid down as unsatisfactory; but in this case, it has been their error that they have neglected what was truly a good evidence, and dwelt upon what was imperfect and unsound. We are apt to lay too much stress upon what is peculiar to ourselves and to our party, and too little upon what is really important, and what is held to be so in Scripture.
2. We may lay it down as a maxim, that grace in the heart is far more important than light in the understanding, or than comfort and Peace, however founded. The peace of the Gospel has a close connection with sanctification, as well as a manifest influence upon it. And one great evil which arises from all false ways of obtaining Peace is this, that they have no necessary connection with sanctification. Whatever peace, or whatever feelings we have, let us mark their practical influence: if they tend to produce, not a partial, but an universal respect to all Gods will, so far they are right, and all true Christian peace will tend to produce that effect. It remains now to explain what is the just and proper foundation on which a solid Peace may be built. Here it is hardly necessary to premise that Scripture is our only unerring guide in such inquiries. Now, in his Epistle to the Romans, St. Paul treats of this subject, not indirectly or briefly, but expressly and fully. In the fifth chapter he states the way in which a Christian obtains peace with God, and is enabled to rejoice in hope of His glory. This foundation appears to be faith. Therefore, being justified by faith, we have peace with God. Peace, I have said, is at first to be obtained by believing. But suppose a person, who fancies himself a believer, still lives in the practice of sin; is he, nevertheless, to maintain peace, to stifle the alarms of conscience, and to look only to his faith in the revelation of Christ? God forbid. His conduct proves that his faith is insincere. He must humble himself before God as a sinner, and pray for true faith; for an influential, purifying view of the Gospel. Thus, then, faith must be the foundation of our peace, but uprightness the guard of it. Faith and peace will then go hand in hand, attending the true Christian in his journey to heaven. Does he fall into sin? His peace will decay. Would he have it renewed? It must be by renewed repentance, and renewed application to the Saviour, who takes away sin and communicates pardon and sanctifying grace. Thus his faith will be strengthened, and his peace restored. Let us examine on what our peace towards God is founded. Is it on our own good life? If so, it is false. Is it on our faith? If so, is our faith sincere? Does it teach us reliance on Christ, and lead us to continual applications to Him for grace? Does the love of Christ constrain us to live to Him rather than to ourselves? Does it produce in us a uniform and sincere obedience to His holy will? If not, we may justly fear that our faith is vain, and that we are yet in our sins. Lastly, let us ever bear in mind, that to Christ alone must we be indebted for salvation. Though the Scriptures speak of our being saved by faith, yet, properly speaking, it is Christ alone who can save us. He has made a full and sufficient atonement for sin. (Christian Observer.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
11. (Eze13:10).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For they have healed the hurt of the daughter of my people,…. [See comments on Jer 6:14],
[See comments on Jer 6:15].
Fuente: John Gill’s Exposition of the Entire Bible
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. (225)
Behold, he says, they have healed the wound of my people, saying, Peace, peace By 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 peace This 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 —
(225) See note on Jer 6:14.
Fuente: Calvin’s Complete Commentary
DISCOURSE: 1042
HEALING OUR WOUNDS SLIGHTLY
Jer 8:11. They have healed the hurt of the daughter of my people slightly, saying, Peace, peace; when there is no peace.
THERE were, amongst the Jews, false prophets, who accommodated themselves to the corrupt taste of their hearers, who said to them, Prophesy unto us smooth things; prophesy deceits. In particular, they assured the people that the judgments denounced against them by Isaiah, Jeremiah, and others, should never come upon them; that the king of Babylon should never succeed in his efforts against Jerusalem; and that, though they should still continue to walk after the imagination of their own evil hearts they had nothing to fear [Note: Jer 23:17.]. Thus they lulled the people asleep in their sins, promising them peace, when in reality there was no peace; but the heaviest judgments of Almighty God were impending over them [Note: Eze 13:10-16.].
Such prophets have existed at all periods of the Church, with lies making the heart of the righteous sad, whom God has not made sad; and strengthening the hands of the wicked, that he should not return from his wicked way, by promising him life [Note: Eze 13:22. with Deu 29:19-20.].
But whilst we lament the effect of such delusive ministrations, and refer all persons to the written word, as the only true standard of sound doctrine; we would not forget, that men love to deceive themselves, and, by indulging vain conceits of their own, in opposition to the written word, to silence the convictions of conscience, and to speak peace to themselves, when there is no peace. For the benefit of such persons, we will endeavour to shew,
I.
What need we all have of healing
Sin has infected all the powers of our souls This melancholy truth is,
1.
Asserted in the Scriptures
[God made man upright; but he has sought out many inventions [Note: Ecc 7:29.]. His very heart is corrupt [Note: Jer 17:9.]; so that every imagination of it is evil, and only evil, continually [Note: Gen 6:5.]. The extent of his depravity can scarcely be overstated: as the Apostle clearly shews [Note: Rom 3:9-18.] and the description given of the Jewish people may be well applied to every people, yea, and to every individual also in the whole world: The whole head is sick, and the whole heart is faint: from the sole of the foot even to the head there is no soundness in us; but wounds, and bruises, and putrefying sores [Note: Isa 1:5-6.].]
2.
Confirmed by experience
[Who is there amongst us that must not confess this to be his own state? Who does not find darkness in his understanding, rebellion in his will, sensuality in his affections? Who is there that does not perceive a partiality in his conscience, and, as far as spiritual things are concerned, a forgetfulness in his memory; so that, in all his faculties, he is unlike what he was when he came out of his Creators hands? That there are some traces of his original excellence, I willingly admit. There is in some persons a measure of benevolence towards man: but towards God there is in all the same rooted indisposition and enmity: The carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be [Note: Rom 8:7.].]
But, as many think themselves healed whilst yet they are in a perishing condition, I will proceed to shew,
II.
Who they are that heal their wounds slightly
Of these there are many classes: many speak peace to themselves, when there is no peace. Amongst these are,
1.
They who rely on the uncovenanted mercy of God
[Many have an idea that God it too merciful to inflict on men the judgment he has denounced against sin: and on this presumption they dismiss all fear of future punishment, As for the justice or holiness of the Deity, they altogether overlook them; supposing that their claims may be superseded without any difficulty, and that truth itself also may be violated without any dishonour done to God, But all this is a delusion, which will betray them to their ruin, God is merciful, no doubt; yea, merciful beyond all conception: but then his mercy flows only in that channel which he himself has prepared, even through the Son of his love: and to expect it in any way that is inconsistent with the Divine attributes, is fatally to deceive our own souls.]
2.
They who take refuge in a round of duties
[It is common for persons, when convinced of sin, to engage in religious duties, with a hope of making thereby their peace with God, They will begin to read the Scriptures in private, and to attend on divine ordinances in public, and exercise a greater measure of benevolence to their fellow-creatures; trusting that God will accept their services, and for the sake of them will pardon their past transgressions, But this is only to heal their wounds slightly; for there are two things necessary to their perfect restoration; the one is, to make an atonement for sin; the other is, to get their souls renewed after the Divine image: but neither of these can ever be effected by any exertions of their own, The attainments of the Apostle Paul, eminent as they were, could not stand in the place of Christ, either before his conversion or afterwards: and therefore he desired to be found in Christ; not having his own righteousness, but the righteousness which is of God by faith in Christ [Note: Php 3:9.]. Much more, therefore, must we renounce all hope of acceptance with God through any works of our own; and seek salvation by Christ alone, if ever we would behold the face of God in peace,]
3.
They who rest in a faith that is unproductive of good works
[True it is, that we must be saved by faith alone: and equally true it is, that faith does not save us, because it produce! good works. It saves us simply as apprehending Christ, in and through whom we are reconciled to God. But the faith which apprehends Christ aright, will work; it will work by love, and purify the heart, and overcome the world; and if the faith which we possess do not operate in this way, it is dead, and of no more efficacy for our salvation than the faith of devils, The only faith which will be of real service to us, is that which unites us unto Christ, as branches to the vine; and enables us, by virtue derived from him, to bring forth fruit to his glory.]
Yet, as there is a perfect remedy, it becomes me to state,
III.
How we may have them healed effectually
The Lord Jesus Christ has provided a remedy for sin
[He has, by his own obedience unto death, atoned for sin, and brought in an everlasting righteousness for his believing people. Hear the blessed tidings brought to us by the Prophet Isaiah: He was wounded for our transgressions, and bruised for our iniquities; the chastisement of our peace was upon him; and with his stripes we are healed [Note: Isa 53:5.]. Stupendous thought! We healed by stripes! by stripes inflicted on Jehovahs fellow! What a mystery is this I how utterly incomprehensible! Well does the Apostle say, How unsearchable are Gods judgments, and his ways past finding out [Note: Rom 11:33.]!]
That remedy, applied by faith, shall be effectual for all who trust in it
[The man who believes in Christ, has all his guilt purged away; so that though his sins may have been as crimson, they shall be as wool; though they have been as scarlet, they shall be as white as snow. [Note: Isa 1:18.] Nor is this all: the man who believes in him, shall receive out of his fulness such a supply of grace as shall be effectual for the restoration of his soul to the Divine image, in righteousness and true holiness. The declaration of an inspired Apostle is, that We, beholding as in a glass the glory of the Lord, are changed into the same image, from glory to glory, even as by the Spirit of the Lord. [Note: 2Co 3:18.] Thus, by this simple remedy, shall our guilt be removed; and, at the same time, the corruption of our nature, like the waters of Jericho, be healed by the salt of divine grace infused into the soul. [Note: 2Ki 2:19-22.] If any be not healed, it is not for want of a Physician s but because, with the balm of Gilead in their hands, they will not apply if. [Note: ver. 22.]]
Address
1.
Those who feel not their need of healing
[Many, who are sensible that our nature is imperfect, have yet no conception that they are infected with a fatal malady; or that, without a most stupendous effort of divine grace, they must eternally perish. But, though they are called Christians, they are ignorant of the very nature of Christianity. I say again, they know not what Christianity is; and if they were asked to give in one word such a description of Christianity as should suffice to characterize it in all its parts, they would be utterly at a loss, and would say that an impracticable task was imposed upon them. But Christianity is a remedy: it necessarily supposes a deep malady, which it is not in the power of any finite being to heal; and it prescribes such means of healing as shall be effectual for our recovery. The malady and the remedy correspond with each other: whichever be seen, the lineaments of the other may be inferred from it: they answer to each other, as accurately as the impression to the seal. There is nothing in us, for which there is not a correspondent provision in Christ: nor is there any thing in Christ, of which there is not a correspondent want in us. Were this duly understood, there would be no persons of the description that I am now addressing. But to all, without exception, must I declare, that it was not the righteous that Christ came to save, but sinners; (the whole need not a physician, but they that are sick:.) and if we feel not our lost estate, we can receive no benefit from Christianity, no salvation from Christ. It is the broken heart whom he heals, and whose wounds he bindeth up [Note: Psa 147:3.].]
2.
Those who, after having derived some benefits from Christ, have relapsed into sin
[Such persons there are, in great abundance: and greatly is their guilt augmented by their misimprovement of the mercies conferred. If they continue in their declension, it were better for them that they had never known the way of righteousness; for their last end will be worse than their beginning. But they are not beyond the reach of healing, Rather, I should say, their Lord is more particularly anxious respecting them, and gives this injunction to his servants: Go, and proclaim these words; Return, thou backsliding Israel, saith the Lord; and I will not cause mine anger to full upon you. [Note: Jer 3:12.] I will heal your backsliding, and love you freely: for mine anger is turned away from you. [Note: Hos 14:4.] If you are ready to despond because of your unworthy conduct, he cuts off at once all ground of despondency, by saying, For the iniquity that he committed I was wroth, and smote him: I hid me, and was wroth; and yet he went on frowardly, in the way of his heart. But I have seen his ways, and (What? will cast him off, and execute my heaviest judgments on him? No: I have seen his ways, and) will heal him; and will restore comfort also to him and to his mourners [Note: Isa 57:17-18.]. Avail yourselves then, my Brethren, of the opportunity now afforded you; and go to Him who is able to save you to the uttermost, and will cast out none who come unto him. But remember, you must be content to have your wounds probed to the very bottom; lest, after all, the healing of them should be only superficial.]
3.
Those who are enjoying health in their souls
[Happy indeed is your state. You have the true enjoyment of life. We feel the benefit of health, as it respects the body: for it enables us to perform every office of life with ease and pleasure; whilst to the sick and the infirm even the smallest labour is difficult. So, to the man that is under the power of sin, all spiritual exercises are irksome: but to him whose soul prospers, and is in health, the ways of God are beyond measure delightful. Be careful then, beloved, to preserve your health. Be living nigh to your heavenly Physician; and, at the very first appearance of disorder in your soul, apply to him. So will he keep you in perfect peace, and preserve you blameless unto his heavenly kingdom.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Jer 8:11 For they have healed the hurt of the daughter of my people slightly, saying, Peace, peace; when [there is] no peace.
Ver. 11. For they have healed. ] See Jer 6:14 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
hurt = breach.
Peace, peace = perfect peace. Figure of speech Epizeuxis. Compare Jer 6:14 and Isa 26:3.
Fuente: Companion Bible Notes, Appendices and Graphics
they: Jer 6:14, Jer 14:14, Jer 14:15, Jer 27:9, Jer 27:10, Jer 28:3-9, 1Ki 22:6, 1Ki 22:13, Lam 2:14, Eze 13:10-16, Eze 13:22, Mic 2:11
Reciprocal: 2Ch 18:5 – Go up Pro 24:24 – that Isa 30:10 – speak Jer 2:8 – priests Jer 4:10 – Ye shall have Jer 14:13 – behold Jer 20:6 – thy friends Jer 23:17 – Ye Jer 28:9 – which Jer 37:19 – your Eze 13:16 – see visions Eze 14:10 – the punishment Eze 22:28 – prophets Eze 33:8 – if thou Hos 9:7 – the prophet Mic 2:6 – that they Zec 10:2 – they comfort Rom 16:18 – by
Fuente: The Treasury of Scripture Knowledge
Jer 8:11. This verse takes the same comments as ch. 6: 11 which the reader is requested to read again very carefully.
Fuente: Combined Bible Commentary
8:11 For they have healed the hurt of the daughter of my people slightly, saying, {h} Peace, peace; when [there is] no peace.
(h) See Geneva “Jer 6:14”
Fuente: Geneva Bible Notes
Those in positions of spiritual leadership had provided panaceas for the people by telling them that all was well, but all was far from well.