Jeremiah 4:15

Translation
King James Version
For a voice declareth from Dan, and publisheth affliction from mount Ephraim.
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KJV (with Strong's)
For a voice H6963 declareth H5046 from Dan H1835, and publisheth H8085 affliction H205 from mount H2022 Ephraim H669.
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Complete Jewish Bible
For a voice is announcing the news from Dan, proclaiming disaster from the hills of Efrayim:
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Berean Standard Bible
For a voice resounds from Dan, proclaiming disaster from the hills of Ephraim.
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American Standard Version
For a voice declareth from Dan, and publisheth evil from the hills of Ephraim.
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World English Bible Messianic
For a voice declares from Dan, and publishes evil from the hills of Ephraim:
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Geneva Bible (1599)
For a voyce declareth from Dan, and publisheth affliction from mount Ephraim.
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Young's Literal Translation
For a voice is declaring from Dan, And sounding sorrow from mount Ephraim.
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See also
Jeremiah 8:16Joshua 20:7Judges 20:1Jeremiah 6:1Joshua 17:15Judges 18:29
In the KJVVerse 19,043 of 31,102

Study This Verse

SUMMARY

Jeremiah 4:15 powerfully depicts the rapid and pervasive spread of news regarding an impending invasion of Judah, signaling God's imminent and inescapable judgment. A "voice" declares from Dan, the northernmost point of Israel, and "publishes affliction" from Mount Ephraim, located in the central hill country, vividly illustrating the speed and comprehensive nature of the approaching catastrophe. This prophetic announcement serves as a dire warning, emphasizing that the calamity originating from the north will sweep through the entire land, leaving no region untouched by its devastating impact.

CONTEXT

  • Literary Context: This verse is intricately woven into Jeremiah's early prophecies, particularly within chapters 4-6, which are dominated by the themes of Judah's persistent apostasy and God's impending judgment, primarily executed through an unnamed, formidable enemy from the north. Chapter 4 marks a dramatic shift from a fervent call to repentance, such as the plea in Jeremiah 4:1-2, to a graphic and terrifying depiction of the coming invasion. Verses immediately preceding and following Jeremiah 4:15 describe the enemy's swift approach, the terror it inspires, and the utter futility of resistance, culminating in a profound lament over the desolation of the land. The "voice" in this verse is not merely a human messenger but the very sound of the unfolding disaster, echoing the urgency and inevitability of the judgment that God is bringing upon His unfaithful people, a judgment that will leave the land desolate, as foreseen in Jeremiah 4:27.

  • Historical & Cultural Context: The specific mention of "Dan" and "Mount Ephraim" carries profound geographical and historical significance. Dan was the traditional northern boundary of ancient Israel, encapsulating the entire land from "Dan to Beersheba," making it the logical first point of contact for any invasion from the north, such as those by the Assyrians or, more pertinently for Jeremiah's time, the Babylonians. Mount Ephraim, or the hill country of Ephraim, represented the heartland of the former northern kingdom of Israel, now largely integrated into Judah's sphere of influence or serving as a crucial strategic route to Jerusalem. The news spreading with such speed from these distinct points signifies that the invasion is not a localized skirmish but a comprehensive, sweeping assault moving southward, threatening the very core of Judah. Culturally, such dire news would have spread rapidly through various means: watchmen on city walls sounding alarms, runners carrying messages, and frantic word-of-mouth dissemination among the populace, creating widespread panic and a palpable sense of inescapable doom, as evidenced by the prophet's earlier exhortation to flee to fortified cities.

  • Key Themes: Jeremiah 4:15 powerfully contributes to several central themes woven throughout the prophet's message. Firstly, it underscores the Imminent and Inescapable Judgment of God, portraying the invasion as a divinely orchestrated consequence of Judah's persistent idolatry and covenant unfaithfulness. The speed and geographical scope of the news emphasize that no corner of the land will be spared from this divine reckoning. Secondly, it highlights the theme of Divine Warning, as the "voice" serves not just to report but to announce the coming "affliction," giving Judah one final, albeit ultimately unheeded, opportunity to turn back to God. This consistent motif of warning, often met with stubborn refusal, leads inevitably to the consequences of their rebellion. Thirdly, the verse reinforces the Sovereignty of God over nations and historical events, even over the destructive actions of foreign armies, which are ultimately instruments in His hand to execute His righteous judgment, as seen in passages like Jeremiah 25:9.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • voice (Hebrew, qôwl', H6963): From an unused root meaning "to call aloud," this word denotes a sound, voice, or noise. In this context, it is far more than a mere human utterance; it carries the weight of a powerful, alarming sound—the very sound of impending disaster, the clamor of war, or the urgent cries of watchmen. It signifies a clear, undeniable, and pervasive announcement of calamity.
  • declareth (Hebrew, nâgad', H5046): A primitive root meaning "to front, i.e., stand boldly out opposite; by implication (causatively), to manifest; figuratively, to announce (always by word of mouth to one present)." This term emphasizes the direct, public, and undeniable nature of the announcement. It's not a whisper but a bold, open declaration, ensuring the message of impending doom is heard clearly and widely across the land.
  • affliction (Hebrew, ʼâven', H205): From an unused root perhaps meaning "to pant," this word strictly means "nothingness," but also encompasses trouble, vanity, wickedness, and specifically, an idol. In Jeremiah 4:15, it refers to the severe trouble, calamity, and sorrow brought by the invading army, which is a direct consequence of the "wickedness" (also a meaning of ʼâven) of the people. It highlights the destructive, painful, and devastating nature of the coming judgment.

Verse Breakdown

  • "For a voice declareth from Dan": This opening clause establishes the origin point of the alarming news. "Dan," situated at the northernmost border of Israel, signifies the initial point of contact for the invading army, most likely the Babylonians, who would approach from the north. The "voice" is personified, acting as a herald of doom, making a public and undeniable declaration of the approaching danger. This immediate announcement from the frontier underscores the swiftness and proximity of the threat, indicating that the enemy has already crossed into the land.
  • "and publisheth affliction from mount Ephraim": This second clause indicates the rapid progression and widespread impact of the news. "Mount Ephraim," representing the central hill country of Israel, signifies that the message of "affliction" (calamity, trouble, or sorrow) is not confined to the border but has quickly penetrated deep into the heartland of the territory. The act of "publishing" implies a broad and urgent dissemination, ensuring that the news of the impending disaster is known throughout the land, creating a pervasive sense of dread, panic, and inescapable urgency among the populace.

Literary Devices

Jeremiah 4:15 employs several powerful literary devices to convey its urgent and terrifying message. Personification is strikingly evident in the "voice" that "declareth" and "publisheth affliction," giving an abstract sound the active qualities of a living messenger. This intensifies the sense of a dynamic, unfolding threat, where the very sound of the approaching disaster becomes a herald of doom, rather than merely a report. Metonymy is also at play, where "Dan" and "Mount Ephraim" serve as synecdoches for the entire geographical expanse of the land, from its northern frontier to its central core. This signifies that no region, no matter how remote, will be untouched by the coming judgment. Furthermore, the verse uses Hyperbole to emphasize the speed and totality of the news's spread, suggesting an almost instantaneous transmission of alarm across vast distances, underscoring the overwhelming and inescapable nature of the impending invasion. The vivid Imagery of a voice shouting from distant peaks creates a powerful auditory and spatial impression of an inescapable and rapidly approaching doom, designed to evoke immediate fear and a sense of divine retribution.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 4:15 serves as a stark and sobering reminder of God's unyielding justice and His unwavering commitment to hold His people accountable for their covenant unfaithfulness. The rapid spread of the news of impending "affliction" is not merely a report of military movements but a profound divine announcement of judgment. It highlights that God's warnings are not idle threats; when His people persistently rebel and refuse to repent, the consequences are certain, comprehensive, and divinely orchestrated. This verse powerfully underscores the principle that divine judgment, while often delayed by God's patience and long-suffering, will inevitably come to pass if His calls for repentance are ignored. It speaks to the utter seriousness of sin and the reality of a holy God who will not indefinitely tolerate disobedience, ultimately bringing about the consequences that His righteousness demands.

REFLECTION AND APPLICATION

Jeremiah 4:15 profoundly challenges us to consider our responsiveness to divine warnings in our own lives, both individually and corporately. Just as the ancient Judahites were faced with undeniable signs and declarations of impending judgment, we too are often confronted with the consequences of sin and the urgent calls of God. This verse calls us to profound spiritual vigilance, urging us to "hear" God's voice, whether it comes through the direct revelation of His Word, the convicting whispers of the Holy Spirit, the wise counsel of others, or the unfolding events of the world around us. It serves as a potent reminder that turning a deaf ear to divine counsel and persistent rebellion can lead to widespread "affliction" and devastating consequences. True wisdom, therefore, lies not in ignoring or rationalizing, but in humbly heeding warnings, repenting of sin, and actively aligning our lives with God's perfect will before the full weight of consequences is felt. It encourages us to cultivate a posture of humility, readiness, and immediate obedience, recognizing that God's justice is as certain as His mercy.

Questions for Reflection

  • What "voices" or warnings might God be speaking in my life or in the broader world today that I might be ignoring or dismissing?
  • How does my immediate and ongoing response to spiritual warnings reflect the depth of my trust in God's character and His authoritative Word?
  • In what specific areas of my life do I need to cultivate greater spiritual vigilance, readiness to repent, and a posture of humble obedience?

FAQ

What is the significance of "Dan" and "Mount Ephraim" in this verse?

Answer: The mention of "Dan" and "Mount Ephraim" is highly significant both geographically and symbolically. Dan was the northernmost city of ancient Israel, making it the traditional entry point for invaders approaching from the north. Mount Ephraim (or the hill country of Ephraim) was located in the central part of the land, representing the heartland and a key strategic route. By declaring from Dan and publishing from Mount Ephraim, the prophet vividly emphasizes the rapid, pervasive, and inescapable nature of the coming judgment. The news of the invasion would spread with terrifying speed from the farthest northern border, sweeping through the entire land, signaling that no region or inhabitant would be spared from the impending "affliction." This imagery underscores the comprehensive and inescapable scope of God's judgment upon Judah for their unfaithfulness.

Who is the "voice" in Jeremiah 4:15?

Answer: The "voice" in Jeremiah 4:15 is not explicitly identified as a specific person or entity, but it functions as a powerful, personified announcement of impending doom. It can be understood as the collective sound of alarm—perhaps the urgent shouts of watchmen on city walls, the terrified cries of fleeing refugees, or even the metaphorical roar of the approaching enemy army itself. The prophet uses this potent imagery to convey the undeniable and widespread nature of the news concerning the invasion. Ultimately, this "voice" is a divinely ordained messenger, serving God's purpose to warn Judah of the judgment that is already in motion due to their persistent sin. It highlights God's sovereignty over all events, including the actions of invading armies, which are often instruments in His hand to execute His righteous purposes (Isaiah 10:5-6).

CHRIST-CENTERED FULFILLMENT

While Jeremiah 4:15 directly speaks of the historical judgment upon Judah through the Babylonian invasion, its underlying theological principles find profound Christ-centered fulfillment. The "voice" declaring "affliction" from the north foreshadows the ultimate divine judgment against sin, which culminates in the person and work of Jesus Christ. Just as the news of impending doom spread across Judah, so too has the gospel—the good news of salvation and the warning of future judgment—been declared to all nations, beginning from Jerusalem and spreading to the ends of the earth as commanded in Luke 24:47. Jesus, the Lamb of God who takes away the sin of the world, bore the "affliction" and judgment for humanity's sin on the cross, offering a way of escape from the ultimate wrath to come, as articulated in Romans 5:9. Furthermore, the "voice" of warning in Jeremiah anticipates the prophetic voice of Christ Himself, who warned of impending judgment for those who reject Him (Matthew 24:36-44) and who will return as the righteous judge, bringing final judgment upon all unrighteousness, as vividly described in Revelation 19:11-16. Thus, the "affliction" announced in Jeremiah finds its ultimate resolution and warning in the person of Christ—both in His atoning sacrifice that delivers from eternal affliction and in His future return as the one who will execute perfect justice.

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Commentary on Jeremiah 4 verses 5–18

God's usual method is to warn before he wounds. In these verses, accordingly, God gives notice to the Jews of the general desolation that would shortly be brought upon them by a foreign invasion. This must be declared and published in all the cities of Judah and streets of Jerusalem, that all might hear and fear, and by this loud alarm be either brought to repentance or left inexcusable. The prediction of this calamity is here given very largely, and in lively expressions, which one would think should have awakened and affected the most stupid. Observe,

I. The war proclaimed, and general notice given of the advance of the enemy. It is published now, some years before, by the prophet; but, since this will be slighted, it shall be published after another manner when the judgment is actually breaking in, Jer 4:5, Jer 4:6. The trumpet must be blown, the standard must be set up, a summons must be issued out to the people to gather together and to draw towards Zion, either to guard it or expecting to be guarded by it. There must be a general rendezvous. The militia must be raised and all the forces mustered. Those that are able men, and fit for service, must go into the defenced cities, to garrison them; those that are weak, and would lessen their provisions, but not increase their strength, must retire, and not stay.

II. An express arrived with intelligence of the approach of the king of Babylon and his army. It is an evil that God will bring from the north (as he had said, Jer 1:15), even a great destruction, beyond all that had yet come upon the nation of the Jews. The enemy is here compared, 1. To a lion that comes up from his thicket, when he is hungry, to seek his prey, Jer 4:7. The helpless beasts are so terrified with his roaring (as some report) that they cannot flee from him, and so become an easy prey to him. Nebuchadnezzar is this roaring tearing lion, the destroyer of the nations, that has laid many countries waste, and now is on his way in full speed towards the land of Judah. The destroyer of the Gentiles shall be the destroyer of the Jews too, when they have by their idolatry made themselves like the Gentiles. "He has gone forth from his place, from Babylon, or the place of the rendezvous of his army, on purpose against this land; that is the prey he has now his eye upon, not to plunder it only, but to make it desolate, and herein he shall succeed to such a degree that the cities shall be laid waste, without inhabitants, shall be overgrown with grass as a field;" so some read it. 2. To a drying blasting wind (Jer 4:11), a parching scorching wind, which spoils the fruits of the earth and withers them, not a wind which brings rain, but such as comes out of the north, which drives away rain (Pro 25:23), but brings something worse instead of it; such shall this evil out of the north be to this people, a black freezing wind, which they can neither fence against nor flee from, but, wherever they go, it shall surround and pursue them; and they cannot see it before it comes, but, when it comes, they shall feel it. It is a wind of the high places in the wilderness, or plain, that beats upon the tops of the hills or that carries all before it in the plain, where there is no shelter, but the ground is all champaign. It shall come in its full force towards the daughters of my people, that have been brought up so tenderly and delicately that they could not endure to have the wind blow upon them. Now this fierce wind shall come against them, not to fan, nor cleanse them, not such a gentle wind as is used in winnowing corn, but a full wind (Jer 4:12), a strong and violent wind, blowing full upon them. This shall come to me, or rather for me; it shall come with commission from God and shall accomplish that for which he sends it; for this, as other stormy winds, fulfills his word. 3. To clouds and whirlwinds for swiftness, Jer 4:13. The Chaldean army shall come up as clouds driven with the wind, so thick shall they stand, so fast shall they march, and it shall be to no purpose to offer to stop them or make head against them, any more than to arrest a cloud or give check to a whirlwind. The horses are swifter than eagles when they fly upon their prey; it is in vain to think either of opposing them or of outrunning them. 4. To watchers and the keepers of a field, Jer 4:15-17. The voice declares from Dan, a city which lay furthest north of all the cities of Canaan, and therefore received the first tidings of this evil from the north and hastened it to Mount Ephrain, that part of the land of Israel which lay next to Judea; they received the news of the affliction and transmitted it to Jerusalem. Ill news flies apace; and an impenitent people, that hates to be reformed, can expect no other that ill news. Now, what is the news? "Tell the nations, those mixed nations that now inhabit the cities of the ten tribes, mention it to them, that they may provide for their own safety; but publish it against Jerusalem, that is the place aimed at, the game shot at, let them know that watchers have come from a far country, that is, soldiers, that will watch all opportunities to do mischief." Private soldiers we call private sentinels, or watchmen. "They are coming in full career, and give out their voice against the cities of Judah; they design to invest them, to make themselves masters of them, and to attack them with loud shouts, as sure of victory. As keepers of a field surround it, to keep all out from it, so shall they surround the cities of Judah, to keep all in them, till they be constrained to surrender at discretion; they are against her round about, compassing her in on every side." See Luk 19:43. As formerly the good angels, those watchers, and holy ones, were like keepers of a field to Jerusalem, watching about it, that nothing might go in to its prejudice, so now their enemies were as watchers and keepers of a field, surrounding it that nothing might go in to its relief and succour.

III. The lamentable cause of this judgment. How is it that Judah and Jerusalem come to be thus abandoned to ruin? See how it came to this. 1. They sinned against God; it was all owing to themselves: She has been rebellious against me, saith the Lord, Jer 4:17. Their enemies surrounded them as keepers of a field, because they had taken up arms against their rightful Lord and sovereign, and were to be seized as rebels. The Chaldeans were breaking in upon them, and it was sin that opened the gap at which they entered: Thy way and thy doings have procured these things unto thee (Jer 4:18), thy evil way and thy doings that have not been good. It was not a false step or two that did them this mischief, but their way and course of living were bad. Note, Sin is the procuring cause of all our troubles. Those that go on in sin while they are endeavouring to ward off mischiefs with one hand are at the same time pulling them upon their own heads with the other. 2. God was angry with them for their sin. It is the fierce anger of the Lord that makes the army of the Chaldeans thus fierce, thus furious; that is kindled against us, and is not turned back from us, Jer 4:8. Note, In men's anger against us, and the violence of that, we must see and own God's anger and the power of that. If that were turned back from us, our enemies could not come forward against us. 3. In his just and holy anger he condemned them to this dreadful punishment: Now also will I give sentence against them, Jer 4:12. The execution was done, not in a heat, but in pursuance of a sentence solemnly passed, according to equity, and upon mature deliberation. Some read it, Now will I do execution upon them, according to the doom formerly passed; and we are sure that the judgment of God is according to the truth, and the execution of that judgment.

IV. The lamentable effects of this judgment, upon the first alarm given of it. 1. The people that should fight shall quite despair and shall not have a heart to make the least stand against the enemy (Jer 4:8): "For this gird yourself with sackcloth, lament and howl," that is, "you will do so. When the cry is made through the kingdom, Arm, arm! all will be seized with a consternation, and all put into confusion. Instead of girding on the sword, they will gird on the sackcloth; instead of animating one another to a vigorous resistance, they will lament and howl, and so dishearten one another. While the enemy is yet at a distance they will give up all for gone, and cry, Woe unto us! for we are spoiled, Jer 4:13. We are all undone, the spoilers will certainly carry the day, and it is in vain to make head against them." Judah and Jerusalem had been famed for valiant men; but see what is the effect of sin: by depriving men of their confidence towards God, it deprives them of their courage towards men. 2. Their great men, who should contrive for the public safety, shall be at their wits' end (Jer 4:9): At that day the heart of the king shall perish, both his wisdom and his courage. Despairing of success, he shall have no spirit to do any thing, and, if he had, he will not know what to do. His princes and privy-counselors, who should animate and advise him, shall be as much at a loss and as much in despair as he. See how easily, how effectually, God can bring ruin upon a people that are doomed to it, merely by dispiriting them, taking away the heart of the chief of them (Job 12:20, Job 12:24), cutting off the spirit of princes, Psa 76:12. The business of the priests was to encourage the people in the time of war; they were to say to the people, Fear not, and let not your hearts faint, Deu 20:2, Deu 20:3. They were to blow the trumpets, for an assurance to them that in the day of battle they should be remembered before the Lord their God, Num 10:9. But now the priests themselves shall be astonished, and shall have no heart themselves to do their office, and therefore shall not be likely to put spirit into the people. The prophets too, the false prophets, who had cried peace to them, shall be put into the greatest amazement imaginable, seeing their own guilty blood ready to be shed by that sword which they had often told the people there was no danger of. Note, God's judgments come with the greatest terror upon those that have been most secure. Our Saviour foretels that at the last destruction of Jerusalem men's hearts should fail them for fear, Luk 21:26. And it is common for those who have cheated and flattered people into a carnal security not only to fail them, but to discourage them, when the trouble comes.

V. The prophet's complaint of the people's being deceived, Jer 4:10. It is expressed strangely, as we read it: Ah! Lord God, surely thou hast greatly deceived this people, saying, You shall have peace. We are sure that God deceives none. Let no man say, when he is tempted or deluded, that God has tempted or deluded him. But, 1. The people deceived themselves with the promises that God had made in general of his favour to that nation, and the many peculiar privileges with which they were dignified, building upon them, though they took no care to perform the conditions on which the accomplishment of those promises and the continuance of those privileges did depend; and they had no regard to the threatenings which in the law were set over-against those promises. Thus they cheated themselves and then wickedly complained that God had cheated them. 2. The false prophets deceived them with promises of peace, which they made them in God's name. Jer 23:17; Jer 27:9. If God had sent them, he had indeed greatly deceived the people, but he had not. It was the people's fault that they gave them credit; and here also they deceived themselves. 3. God had permitted the false prophets to deceive, and the people to be deceived by them, giving both up to strong delusions, to punish them for not receiving the truth in the love of it. Herein the Lord was righteous; but the prophet complains of it as the sorest judgment of all, for by this means they had been hardened in their sins. 4. It may be read with an interrogation, "Hast thou indeed thus deceived this people? It is plain that they are greatly deceived, for they expect peace, whereas the sword reaches unto the soul; that is, it is a killing sword, abundance of lives are lost, and more likely to be." Now, was it God that deceived them? No, he had often given them warning of judgments in general and of this in particular; but their own prophets deceive them, and cry peace to those to whom the God of heaven does not speak peace. It is a pitiable thing, and that which every good man greatly laments, to see people flattered into their own ruin, and promising themselves peace when war is at the door; and this we should complain of to God, who alone can prevent such a fatal delusion.

VI. The prophet's endeavour to undeceive them. When the prophets they loved and caressed dealt falsely with them, he whom they hated and persecuted dealt faithfully. 1. He shows them their wound. They were loth to see it, very loth to have it searched into; but, if they will allow themselves the liberty of a free thought, they might discover their punishment in their sin (Jer 4:18): "This is thy wickedness because it is bitter. Now thou seest that it is a bitter thing to depart from God, and will certainly be bitterness in the latter end, Jer 2:19. It produces bitter effects, and grief that reaches unto the heart, touches to the quick, and in the most tender part; the sword reaches to the soul," Jer 4:10. God can make trouble reach the heart even of those that would lay nothing to heart. "And by this thou mayest see what is thy wickedness, that it is a bitter thing, a root of bitterness, that bears gall and wormwood, and that it has reached to the heart; it is the corruption of the soul, of the imagination of the thought of the heart." If the heart were not polluted with sin, it would not be disturbed and disquieted as it is with trouble. 2. He shows them the cure, Jer 4:14. "Since thy wickedness reaches to the heart, there the application must be made. O Jerusalem! wash thy heart from wickedness, that thou mayest be saved." By Jerusalem he means each one of the inhabitants of Jerusalem; for every man has a heart of his own to take care of, and it is personal reformation that must help the public. Every one must return from his own evil way, and, in order to that, cleanse his own evil heart. "And let the heart of the city too be purified, not the suburbs only, the outskirts of it." The vitals of a state must be amended by the reformation of those that have the commanding influence upon it. Note, (1.) Reformation is absolutely necessary to salvation. There is no other way of preventing judgments, or turning them away when we are threatened with them, but taking away the sin by which we have procured them to ourselves. (2.) No reformation is saving but that which reaches the heart. There is heart-wickedness that is defiling to the soul, from which we must wash ourselves. By repentance and faith we must wash our hearts from the guilt we have contracted by spiritual wickedness, by those sins which begin and end in the heart and go no further; and by mortification and watchfulness we must suppress and prevent this heart-wickedness for the future. The tree must be made good, else the fruit will not. Jerusalem was all overspread with the leprosy of sin. Now as the physicians agree with respect to the body when afflicted with leprosy that external applications will do no good, unless physic be taken inwardly to carry off the humours that lurk there and to change the mass of the blood, so it is with the soul, so it is with the state: there will be no effectual reformation of the manners without a reformation of the mind; the mistakes there must be rectified, the corruptions there must be mortified, and the evil dispositions there changed. "Though thou art Jerusalem, called a holy city, that will not save thee, unless thou wash thy heart from wickedness." In the latter part of the verse he reasons with them: How long shall thy vain thoughts lodge within thee? He complains here [1.] Of the delays of their reformation: "How long shall that filthy heart of thine continue unwashed? When shall it once be?" Note, The God of heaven thinks the time long that his room is usurped, and his interest opposed, in our souls, Jer 13:27. [2.] Of the root of their corruption, the vain thoughts that lodged within them and defiled their hearts, from which they must wash their hearts. Thoughts of iniquity or mischief, these are the evil thoughts that are the spawn of the evil heart, from which all other wickedness is produced, Mat 15:19. These are our own, the conceptions of our own lusts (Jam 1:15), and they are the most dangerous when they lodge within us, when they are admitted and entertained as guests, and are suffered to continue. Some read it thoughts of affliction, such thoughts as will bring nothing but affliction and misery. Some by the vain thoughts here understand all those frivolous pleas and excuses with which they turned off the reproofs and calls of the word and rendered them ineffectual, and bolstered themselves up in their wickedness. Wash thy heart from wickedness, and think not to say, We are not polluted (Mat 2:23), or, "We are Jerusalem; we have Abraham to our father," Mat 3:8, Mat 3:9.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 5–18. Public domain.
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JeromeAD 420
Commentary on Jeremiah
(Verse 15) The voice of the messenger from Dan, announcing the idol (or pain) from Mount Ephraim. Near the location of the land of Judah, the divine word now speaks. For Dan, a tribe near Mount Lebanon and the city now called Paneas, looks towards the north: from where Nebuchadnezzar will come. But the idol Bel, or pain or wickedness, is described as coming from Mount Ephraim. After the tribe of Dan, the land of Ephraim follows, through which one reaches Jerusalem. Then judgment is interpreted: Ephraim, abundance. Therefore the judgment of the Lord will come upon the land that has sinned against the Lord, with all the abundance of punishment.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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