I listened and heard, but they didn’t say what is right. No one repents of his wickedness, saying, “What have I done?” Everyone turns to his course, as a horse that rushes headlong in the battle.
Parallel Translations
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I listened and heard, but they didn’t say what is right. No one repents of his wickedness, saying, “What have I done?” Everyone turns to his course, as a horse that rushes headlong in the battle.
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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.
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I attended and listened, but they spoke not aright; no man repenteth him of his wickedness, saying: 'What have I done?' Every one turneth away in his course, as a horse that rusheth headlong in the battle.
Cross-references (17)
Passages linked to Jeremiah 8:6 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Psalms 14:2 Yahweh looked down from heaven on the children of men, to see if there were any who understood, who sought after God.
- Ezekiel 18:28 Because he considers, and turns away from all his transgressions that he has committed, he shall surely live. He shall not die.
- Isaiah 30:18 Therefore Yahweh will wait, that he may be gracious to you; and therefore he will be exalted, that he may have mercy on you, for Yahweh is a God of justice. Blessed are all those who wait for him.
- Luke 15:17-19 But when he came to himself he said, ‘How many hired servants of my father’s have bread enough to spare, and I’m dying with hunger! I will get up and go to my father, and will tell him, “Father, I have sinned against heaven, and in your sight. I am no more worthy to be called your son. Make me as one of your hired servants.” ’
- 2 Peter 3:9 The Lord is not slow concerning his promise, as some count slowness; but he is patient with us, not wishing that anyone should perish, but that all should come to repentance.
- Job 39:19-25 “Have you given the horse might? Have you clothed his neck with a quivering mane? Have you made him to leap as a locust? The glory of his snorting is awesome. He paws in the valley, and rejoices in his strength. He goes out to meet the armed men. He mocks at fear, and is not dismayed, neither does he turn back from the sword. The quiver rattles against him, the flashing spear and the javelin. He eats up the ground with fierceness and rage, neither does he stand still at the sound of the trumpet. As often as the trumpet sounds he snorts, ‘Aha!’ He smells the battle afar off, the thunder of the captains, and the shouting.
- Jeremiah 5:1 “Run back and forth through the streets of Jerusalem, and see now, and know, and seek in its wide places, if you can find a man, if there is anyone who does justly, who seeks truth, then I will pardon her.
- Micah 7:2 The godly man has perished out of the earth, and there is no one upright among men. They all lie in wait for blood; every man hunts his brother with a net.
- Malachi 3:16 Then those who feared Yahweh spoke one with another; and Yahweh listened, and heard, and a book of memory was written before him, for those who feared Yahweh, and who honored his name.
- Job 10:2 I will tell God, ‘Do not condemn me. Show me why you contend with me.
- Job 33:27-28 He sings before men, and says, ‘I have sinned, and perverted that which was right, and it didn’t profit me. He has redeemed my soul from going into the pit. My life will see the light.’
- Isaiah 59:16 He saw that there was no man, and wondered that there was no intercessor. Therefore his own arm brought salvation to him; and his righteousness sustained him.
- Jeremiah 2:24-25 a wild donkey used to the wilderness, that sniffs the wind in her craving. When she is in heat, who can turn her away? All those who seek her will not weary themselves. In her month, they will find her. “Keep your feet from being bare, and your throat from thirst. But you said, ‘It is in vain. No, for I have loved strangers, and I will go after them.’
- Ezekiel 22:30 “I sought for a man among them who would build up the wall and stand in the gap before me for the land, that I would not destroy it; but I found no one.
- Haggai 1:5 Now therefore this is what Yahweh of Armies says: Consider your ways.
- Haggai 1:7 This is what Yahweh of Armies says: “Consider your ways.
- Revelation 9:20 The rest of mankind, who were not killed with these plagues, didn’t repent of the works of their hands, that they wouldn’t worship demons, and the idols of gold, and of silver, and of brass, and of stone, and of wood; which can’t see, hear, or walk.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (16 sources)
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John Calvin 1540 · Public Domain These words may be considered as spoken by God…
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.
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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 —
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain They are full of hypocrisy, and everyone followeth his…
They are full of hypocrisy, and everyone followeth his own fantasy without any consideration.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Jer 8:6 I hearkened and heard, [but] they spake…
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.
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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.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain And heard, i.e. that I might hear; the words…
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.
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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.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain I hearkened and heard,.... These are either, the words…
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.
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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.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain I - God.
I - God.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 6. As the horse rusheth into the battle.]…
Verse 6. As the horse rusheth into the battle.] This strongly marks the unthinking, careless desperation of their conduct.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain I hearkened and heard - God, before passing sentence,…
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.
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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.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain spake not aright--that is, not so as penitently to…
spake not aright--that is, not so as penitently to confess that they acted wrong. Compare what follows.
every one . . . his course--The Keri reads "course," but the Chetib, "courses." "They persevere in the courses whatever they have once entered on." Their wicked ways were diversified.
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horse rusheth--literally, "pours himself forth," as water that has burst its embankment. The mad rapidity of the war horse is the point of comparison (Job 39:19-25).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 6. I hearkened — The person speaking is Jehovah,…
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.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 6. I] Jeremiah or Jehovah through him.
6. I] Jeremiah or Jehovah through him.
hearkened and heard] implying an anxiety to give every chance of amendment.
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turneth to] better, as mg., turneth away in.
rusheth headlong] lit. overfloweth, used figuratively of an invading army in Jer_47:2.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain I hearkened and heard. The Divine Judge condescends to…
I hearkened and heard. The Divine Judge condescends to speak after the manner of men. He will be his own witness; for it is his own people, Jeshurun, which is on its trial. Not aright. It is a compound expression, equivalent to "insincerely," "untruly". (comp. Isa_16:6) Repented... turned; rather, repenteth... turneth (or, returneth). To his course. The Hebrew text, sometimes represented as having a different reading ("courses," in the plural) from the margin, really gives the same reading with one letter misplaced. The singular stands in the parallel passage, Jer_23:19, and offers no difficulty. As the horse rusheth; literally, over-floweth. Both the Authorized Version and the Vulgate (impetu vadens) efface the second metaphor. The uncontrollable passion of both people and war-horse is compared to the all-subduing course of a winter stream or torrent.
The way home.
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The text suggests much concerning this way from the far country of sin to the home of our Father and God. The Lord is here lamenting that none of the people of Jerusalem were walking in it. Note
I THE STAGES OF THE WAY.
1. Realization of the ruin wrought by our sin. The soul is represented as contemplating this ruin, and asking, "What have I done?" This is the first stage.
2. Repentance. Each one is to repent of" his wickedness." We are not to lose ourselves in a general confession of sin, as too many do, but to think of our own sin apart from that of other people, and to think of what is especially our sin. Thus personal and particular, our repentance is the more likely to be genuine and godly.
3. Confession. "These that have sinned, these and these only speak aright when they speak of repenting, and it is sad when they who have so much work for repentance do not say a word of repenting." But confession is this "speaking aright" which God desires to hear from us. Now, this confession is so acceptable to God because it glorifies his holiness and his love. His holiness; for the sinner has come to see sin as God sees it, and hence to hate and abhor it. He is of one mind with God about it as he never was before. And his love; for confession casts itself in faith upon a love that is deeper than its sin. Deep as is God"s abhorrence of sin, the sinner in confession appeals to and lays hold on a love that is deeper still. Hence, when the sinner makes his sincere confession before God, he is at once right out of "the far country," and home in the heart of God. The robe, the ring, the shoes, are put upon him; the feast is prepared, and the merrymaking, the joy in the presence of the angels of God, at once begins.
II THE ATTENTIVE OBSERVER OF THOSE WHO TRAVEL BY THIS WAY. It is God who is represented as bending down his ear, hearkening to what is said, listening for any words of confession, and ready to hear them if spoken. The text is the language of gracious expectation and desire on the part of God. It calls to mind the father"s waiting for the prodigal"s return. How often had he looked with longing, loving gaze down the road along which his returning son must come, if ever indeed he would come I He had looked so often that a speck in the far distance would at once be discerned by him. Hence, when a great way off," the father saw him. And so here God is represented as thus waiting for his guilty people"s return. And how much there is to confirm our faith in this Divine solicitude for the sinner"s salvation! Look at the very constitution of our nature. That, as Bishop Butler has shown, is evidently on the side of virtue, that is, of obedience to God, and against the disobedient. "Who will harm you, if ye be doers of that which is good? thus the apostle appeals to the universally recognized fact, that the constitution of man"s nature is such as to favor the good. And, on the other hand, the declaration that "the way of transgressors is hard," is based on another like fact of universal experience. Such is one evidence of "the care" with which, as George Herbert sings, "Lord, with what care thou hast begirt us round? Then the revelation of his truth is yet further in evidence. That truth, as ministered to us by the written Word or by the lips of prophets, apostles, pastors, teachers it matters not is a perpetual proof of the Divine solicitude for our eternal good. And his providence, making it to be well with the righteous and ill with the unrighteous. Well and ill with each respectively in mind, body, and estate. And his Spirit. That Spirit speaking to us in conscience and in the powerful pleadings of his grace in our hearts, of which we are all so often conscious. And, last of all, God has shown us this loving care of his for us in his Son. He has shown himself in a manner adapted to touch and move all hearts, and to draw all men unto him. Now, all this mass of evidence is in keeping with that solicitude which this verse and so many other portions of God"s Word reveal as felt by him towards sinful men. And if it be asked "What moves this solicitude?" the character of God furnishes the answer. The holiness of God. "Good and upright is the Lord, therefore will he teach sinners in the way." And we are bidden "Give thanks at the remembrance of his holiness." It is the nature of holiness to be distressed at all that contradicts it and is unlike itself. It rests not until it has assimilated all around it to itself. Were, then, is one reason of God"s perpetual appeals to sinful men. His wisdom also. It is the characteristic of God"s wisdom to adjust means to ends. How wonderfully and beautifully this is seen in all departments of nature! But for the fulfilling of the high purposes of his grace, what instrument can he find more fit than the regenerated, redeemed soul? Even now and here we see this. A soul aglow with love and faith towards God, what will not that soul do for God? Hence to the principalities and powers in heaven shall be made known by the one Church the company of the redeemed shall evidence it the manifold wisdom of God. His love also. If the beholding of scenes of distress touch our hearts and make us eager to render help, can we imagine that he who made us is less willing than ourselves to show pity and render help? Our Lord"s argument is, "If ye, evil though ye be, know how and we do know how give good gifts to your children, how much more will your heavenly Father give," etc.? Humanity, as it has been well said, is the heavenly Father"s sick child. Will not the Father"s love, therefore, be all the more called forth to that child? And his compassion also. For this life is the critical period of that child"s malady. It is the time when the great question of its life or death is being determined. Terrible forces are against it, and the struggle is now at its most momentous hour. This fact would cause the Father"s love to go forth, as it has gone and is going forth, in active compassion, in open manifestation of its solicitude. Such are some of the considerations which lead to our Father"s attentive observance of all those who travel by this homeward way.
III THE END OF THE WAY. They who come there will find restoration to the Father"s love, the implantation of a new nature, the complete pardon of the past, power to live as God"s dear child for the future, and ultimately the everlasting dwelling in the very presence and home of God.
IV BROOKS BY THE WAY. It is said, "He shall drink of the brook by the way, therefore shall he lift up the head." We may apply these words to the travelers in the way we are speaking of; for they need, in the weary and often most difficult journey, the refreshments which God alone can supply. Such aids are given in the promises of God, the fellowship of God, the communion of fellow-travelers on the way, and in the service and worship of God.
V THE SOLITARINESS OF THE WAY. It is but here and there a traveler" that is found. The way is not thronged. This verse is God"s lament that scarce any are found willing to go along this road; for it is not the way of worldly advantage. They who "are given to covetousness" (Ver. 10) will never choose this way. They have persuaded themselves that they are as well off and better where they are. They are deceived, and, what is worse, are willing to be deceived: They hold fast deceit, and so refuse to return." We should have thought that surely it would be otherwise.
1. Reason bids them return (Ver. 4). If a man have fallen, he will not lie content on the earth, but will arise. If in an ordinary journey he have missed his way, he will at once retrace his steps. Reason rules in such cases, but not here.
2. Conscience bids them return. They could not but know that their sin had done them sore harm; but none of them asked, "What have I done?" however loudly conscience might summon them to such repentance.
3. God"s Word bade then return (Ver. 8), but lo! certainly in vain he made it.
4. Providences bade them. The events that had taken place were all admonitions of God; but though the birds of the air marked and obeyed the providence of God, sinful man "knew not the judgment of the Lord" (Ver. 7). Hence the way is solitary.
CONCLUSION. But the question for us is, "Are we in this way?" Let us bless God if we are, and press on therein. Let us note how short the day is in which we can travel, how its few fleeting hours are lessening, lest when we would start on the way we have to exclaim, (Jer_6:4) Woe unto us I for the day goeth away, for the shadows of the evening are stretched out. C.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain I hearkened and heard, but they spake not aright:…
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?
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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.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain (See Scofield "Zec 8:14").
repented
(See Scofield "Zec 8:14").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 Connecting Statement:
Connecting Statement:
Yahweh continues giving Jeremiah his message to the people of Judah.
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General Information:
The words "they" and "them" in these verses refer to the people of Judah.
paid attention and listened
These two things mean about the same thing and are repeated for emphasis. (See: Doublet)
did not speak right
"did not say what is right"
for his wickedness
The abstract noun "wickedness" can be translated using the adjective "wicked." AT: "for being wicked" (See: Abstract Nouns)
What have I done?
The implied information is that this is a question that the people of Judah should have been asking. It can be translated as a statement. AT: "I have done a terrible thing." (See: Assumed Knowledge and Implicit Information and Rhetorical Question)
go where they wish
"go their own way"
like a stallion rushing toward battle
The eagerness of the people to follow their own evil way is compared to the eagerness of a war horse running toward a battle. (See: Simile)
stallion
adult male horse
Even the stork in heaven knows the right times; and the doves, swifts, and cranes
The implied information is that these types of birds know the right times to migrate, which means to fly from one place to another at different times of the year for feeding or breeding. (See: Assumed Knowledge and Implicit Information)
stork ... doves, swifts, and cranes
All of these are different types of birds that migrate. (See: Translate Unknowns)
They go on their migrations at the right time, but my people do not know Yahweh's decrees
The implied information is that the people should have naturally known Yahweh's decrees. (See: Assumed Knowledge and Implicit Information)
They go on their migrations
The abstract noun "migrations" can be translated using the verb "migrate." AT: "They migrate" or "They fly from one region to another" (See: Abstract Nouns)
translationWords
evil
heaven
time
dove
people of God
know
Yahweh
decree
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 8:6 The Lord, who can listen to everything (cp.…
8:6 The Lord, who can listen to everything (cp. Luke 12:3), heard the people even when they talked in private. Not a word correlated with reality, and no one was sorry for doing wrong. Like a horse galloping into battle with no thought of death or danger, they did not consider the consequences of their sins.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.