Jeremiah 4:30

KJV

And [when] thou [art] spoiled, what wilt thou do? Though thou clothest thyself with crimson, though thou deckest thee with ornaments of gold, though thou rentest thy face with painting, in vain shalt thou make thyself fair; [thy] lovers will despise thee, they will seek thy life.

KJV (with Strong's)

And when thou art spoiled {H7703}, what wilt thou do {H6213}? Though thou clothest {H3847} thyself with crimson {H8144}, though thou deckest {H5710} thee with ornaments {H5716} of gold {H2091}, though thou rentest {H7167} thy face {H5869} with painting {H6320}, in vain {H7723} shalt thou make thyself fair {H3302}; thy lovers {H5689} will despise {H3988} thee, they will seek {H1245} thy life {H5315}.

Complete Jewish Bible

And you, who are doomed to be plundered, what do you mean by putting on crimson, decking yourselves with jewels and gold, enlarging your eyes with eye make-up? You beautify yourself in vain - your lovers despise you, they seek your life!

Berean Standard Bible

And you, O devastated one, what will you do, though you dress yourself in scarlet, though you adorn yourself with gold jewelry, though you enlarge your eyes with paint? You adorn yourself in vain; your lovers despise you; they want to take your life.

American Standard Version

And thou, when thou art made desolate, what wilt thou do? Though thou clothest thyself with scarlet, though thou deckest thee with ornaments of gold, though thou enlargest thine eyes with paint, in vain dost thou make thyself fair; thy lovers despise thee, they seek thy life.

Commentary

### SUMMARY
Jeremiah 4:30 presents a vivid and poignant prophetic indictment against Judah, personifying the nation as a harlotrous woman desperately attempting to beautify herself with lavish attire and cosmetics even as she faces imminent destruction and betrayal. The verse underscores the utter futility of superficial efforts to mask deep-seated spiritual decay and unfaithfulness, revealing that Judah's worldly alliances and outward show will not only fail to protect her from divine judgment but will ultimately lead to her complete abandonment and ruin by those she sought to impress.

### CONTEXT
* **Literary Context:** Jeremiah 4 initiates a new section of prophecy, shifting from general pronouncements of judgment to a more direct and urgent call for repentance, followed by graphic descriptions of the impending invasion from the North. This chapter serves as a pivotal transition, detailing the consequences of Judah's persistent rebellion outlined in previous chapters. Verse 30 specifically concludes a section (4:19-31) where Jeremiah laments the destruction of Judah and Jerusalem, using highly emotive and personified language. The preceding verses depict the land's desolation and the people's terror, setting the stage for the desperate, yet vain, attempts at self-preservation described in verse 30. The imagery of Judah as a woman, often a bride or harlot, is a recurring motif in Jeremiah and other prophetic books, symbolizing the covenant relationship with God and Israel's spiritual infidelity.

* **Historical & Cultural Context:** The prophecies in Jeremiah 4-6 are set against the backdrop of the late 7th and early 6th centuries BCE, a tumultuous period for Judah. The Assyrian Empire was in decline, and the rising power of Babylon posed an existential threat. Judah, instead of relying on Yahweh, frequently sought political alliances with powerful nations like Egypt or Assyria, often involving pagan religious practices, which the prophets condemned as spiritual adultery. The "lovers" in this verse refer to these foreign allies, who Judah believed would protect her. The "crimson," "ornaments of gold," and "painting" reflect the ancient Near Eastern cultural practices of adornment, particularly by women of status or those seeking to attract attention. The "painting" (Hebrew _pûwk_) specifically refers to kohl or antimony used to darken and enlarge the eyes, a common cosmetic practice. Jeremiah's use of this imagery highlights Judah's desperate and ultimately self-destructive efforts to appear strong and appealing to worldly powers, rather than humbling herself before God.

* **Key Themes:** Jeremiah 4:30 powerfully contributes to several overarching themes in the book of Jeremiah. The most prominent is the **Futility of Human Effort Apart from God**, emphasizing that no amount of outward show, wealth, or strategic alliances can avert divine judgment when a nation has fundamentally departed from God's covenant. This resonates with the broader biblical principle that God looks at the heart, not outward appearance, as seen in [1 Samuel 16:7](/1_samuel/16-7 "1 Samuel 16:7 - God Looks at the Heart"). Another crucial theme is **Spiritual Adultery and its Consequences**, where Judah's unfaithfulness to Yahweh is consistently depicted as a breach of a marital covenant, leading to severe repercussions. The "lovers" who ultimately despise Judah symbolize the treacherous nature of relying on worldly powers instead of God, a warning echoed throughout the prophets (e.g., [Ezekiel 23](/ezekiel/23 "Ezekiel 23 - The Parable of Oholah and Oholibah")). Finally, the verse underscores the **Certainty and Severity of Divine Judgment**, portraying God's righteous wrath against persistent sin and rebellion. Despite Judah's desperate attempts to avert disaster, the judgment is inevitable because of their unrepentant heart, a truth consistently proclaimed by Jeremiah (e.g., [Jeremiah 25:8-11](/jeremiah/25-8 "Jeremiah 25:8-11 - Seventy Years of Exile")).

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Spoiled (Hebrew, _shâdad'_):** This primitive root means "to be burly," but figuratively, "to ravage," "destroy," or "lay waste." In this context, it is used in the passive voice ("thou art spoiled"), indicating that Judah is the object of this devastation. It powerfully conveys the impending and inevitable destruction, not merely a minor setback, but a complete desolation that will leave the nation utterly ruined and plundered.
* **Make thyself fair (Hebrew, _yâphâh'_):** A primitive root meaning "to be bright" or, by implication, "beautiful." Here, it's used reflexively ("make thyself fair"), indicating an active, deliberate effort by Judah to adorn herself and appear attractive. This highlights the nation's desperate, self-serving attempt to present an appealing facade, despite its internal corruption and the impending judgment. The effort, however, is declared "in vain," underscoring its ultimate failure.
* **Despise (Hebrew, _mâʼaç'_):** A primitive root meaning "to spurn," "reject," "abhor," or "cast away." This word describes the ultimate reaction of Judah's "lovers" (her foreign allies). It signifies not just a lack of interest, but an active, vehement rejection and contempt. This powerful verb emphasizes the complete reversal of Judah's hopes: those she sought to impress and rely upon will not only abandon her but will hold her in utter disdain, turning against her.

#### Verse Breakdown
* **"And when thou art spoiled, what wilt thou do?"**: This opening clause sets a rhetorical question, immediately confronting Judah with the reality of her impending destruction. The term "spoiled" (Hebrew _shâdad_) signifies utter devastation and plunder, not just a minor defeat. The question highlights the nation's helplessness and the futility of any action she might take once judgment has begun. It implies that no human strategy or adornment will be effective against the divinely ordained catastrophe.
* **"Though thou clothest thyself with crimson, though thou deckest thee with ornaments of gold, though thou rentest thy face with painting,"**: This tripartite clause vividly describes Judah's desperate attempts to beautify and adorn herself. "Crimson" (Hebrew _shânîy_) and "ornaments of gold" (Hebrew _zâhâb_) symbolize luxury, wealth, and status, reflecting a desire to project an image of power and allure. The phrase "rentest thy face with painting" (Hebrew _qâraʻ_ and _pûwk_) refers to the extreme application of eye-paint, likely kohl, to enhance one's appearance. The verb _qâraʻ_ typically means "to tear" or "rend," suggesting an exaggerated, almost violent, application of makeup, emphasizing the desperate and artificial nature of Judah's efforts to appear desirable.
* **"in vain shalt thou make thyself fair;"**: This declarative statement directly pronounces the futility of Judah's elaborate efforts. Despite all the outward adornment and desperate attempts to appear attractive, the outcome is predetermined: it will be "in vain" (Hebrew _shâvᵉʼ_), utterly useless and without effect. This highlights the superficiality of their actions in the face of deep spiritual corruption and impending judgment.
* **"thy lovers will despise thee, they will seek thy life."**: This final clause reveals the bitter consequence of Judah's misplaced trust. The "lovers" (Hebrew _ʻăgab_), representing the foreign nations with whom Judah sought alliances, will not only abandon her but will actively "despise" (Hebrew _mâʼaç_) her, holding her in contempt. Furthermore, they will "seek thy life" (Hebrew _bâqash_ and _nephesh_), meaning they will actively pursue her destruction and annihilation. This is the ultimate betrayal, demonstrating that worldly alliances, when pursued in defiance of God, lead not to security but to complete ruin and death.

#### Literary Devices
Jeremiah 4:30 is rich in **Personification**, where Judah is depicted as a woman, specifically a harlot, attempting to adorn herself. This device powerfully conveys the nation's spiritual unfaithfulness to God, likening it to a broken marital covenant. The imagery of "clothing herself with crimson," "decking with gold," and "renting her face with painting" employs vivid **Imagery** that appeals to the visual sense, emphasizing the superficiality and desperation of Judah's efforts. The phrase "rentest thy face with painting" is a striking **Hyperbole**, suggesting an extreme, almost grotesque, application of cosmetics to underscore the depth of her futile attempts at allure. The rhetorical question, "what wilt thou do?", serves as a powerful **Apostrophe**, directly addressing the nation and highlighting its helplessness. Finally, the entire verse functions as a profound **Irony**: Judah's efforts to attract her "lovers" (foreign allies) ultimately lead to their despising her and seeking her destruction, a stark reversal of her intended outcome.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 4:30 stands as a stark theological commentary on the nature of divine judgment and the futility of human self-reliance when divorced from God. It powerfully illustrates that outward appearances, material wealth, or strategic human alliances are utterly worthless in the face of God's righteous wrath against sin. The nation's desperate attempt to beautify itself is a metaphor for its spiritual blindness and refusal to acknowledge the true source of its security and identity. This verse teaches that true security and beauty derive from an authentic, faithful relationship with God, not from worldly adornments or fickle human connections. It is a profound warning against spiritual adultery and idolatry, emphasizing that those who abandon God for "lovers" (false gods or worldly powers) will ultimately be abandoned and destroyed by those very "lovers."

* [Hosea 2:5-7](/hosea/2-5 "Hosea 2:5-7 - Israel's pursuit of lovers")
* [Proverbs 31:30](/proverbs/31-30 "Proverbs 31:30 - Charm is deceptive, beauty is fleeting")
* [Matthew 6:19-21](/matthew/6-19 "Matthew 6:19-21 - Lay up treasures in heaven")

### REFLECTION AND APPLICATION
Jeremiah 4:30 serves as a timeless mirror for both individuals and communities, urging us to look beyond superficiality and examine the true state of our hearts and allegiances. In a world obsessed with outward image, material possessions, and social status, this verse challenges us to consider where our ultimate trust and security truly lie. Are we, like ancient Judah, investing our energy and resources in external adornments—whether physical, financial, or relational—hoping to impress others or avert inevitable consequences, while neglecting the cultivation of a genuine, faithful relationship with God? The "lovers" who turn to despise Judah are a sobering reminder that worldly supports and human approval are fleeting and can ultimately betray us. True peace, security, and beauty come not from what we accumulate or how well we present ourselves to the world, but from humility, repentance, and an unwavering reliance on the Lord. This passage calls us to a radical re-evaluation of our priorities, prompting us to seek authenticity and spiritual integrity above all else, recognizing that only God is a steadfast refuge.

#### Questions for Reflection
* **In what areas of my life might I be prioritizing outward appearance or worldly approval over inner character and spiritual truth?**
* **What "crimson" or "gold ornaments" am I relying on for security or identity, instead of trusting fully in God?**
* **Who or what are my "lovers"—the people, pursuits, or possessions—that I might be seeking instead of God, and how might they ultimately "despise" or "seek my life"?**
* **How does this verse challenge my understanding of true beauty, security, and worth?**

### FAQ

**What does "rentest thy face with painting" mean literally and figuratively?**
Answer: Literally, "rentest thy face with painting" (KJV) uses the Hebrew verb _qâraʻ_, which means "to tear" or "rend." While it doesn't imply physically tearing the skin, it suggests an extreme, perhaps even violent or excessive, application of eye makeup, likely kohl or antimony (Hebrew _pûwk_). This cosmetic was used in the ancient Near East to darken and enlarge the eyes, enhancing beauty. Figuratively, this phrase powerfully conveys Judah's desperate and artificial attempts to make herself appealing. It symbolizes the nation's futile efforts to mask its spiritual decay and unfaithfulness with outward shows of wealth, power, or alliances, hoping to attract or retain the favor of foreign nations (her "lovers") rather than returning to God. It highlights the superficiality and desperation of their actions in the face of impending judgment.

**Who are Judah's "lovers" in this context, and why do they "despise" her?**
Answer: In the prophetic literature, particularly Jeremiah, Israel/Judah's relationship with God is often depicted as a marriage covenant. When Judah turns to other nations for alliances or adopts their idolatrous practices, this is consistently portrayed as spiritual adultery or harlotry. Therefore, Judah's "lovers" (Hebrew _ʻăgab_, meaning "to love sensually" or "dote upon") are primarily the foreign nations, such as Egypt or Assyria, with whom she sought political and military alliances, rather than trusting in Yahweh. They "despise" her (Hebrew _mâʼaç_, meaning "to spurn," "reject," or "abhor") because these alliances ultimately prove treacherous. When Judah faces divine judgment and invasion, these supposed allies will not come to her aid; instead, they will abandon her, hold her in contempt, and even participate in her downfall, seeking to exploit her weakness and "seek her life" (i.e., destroy her). This illustrates the danger of relying on worldly powers instead of God, as seen in [Isaiah 30:1-3](/isaiah/30-1 "Isaiah 30:1-3 - Woe to those who go down to Egypt").

### CHRIST-CENTERED FULFILLMENT
Jeremiah 4:30, with its stark portrayal of Judah's futile self-adornment and ultimate betrayal by her "lovers," finds its profound Christ-centered fulfillment in the person and work of Jesus Christ. Judah's desperate attempts to make herself "fair" and secure through outward display and human alliances stand in stark contrast to the true beauty and security offered in Christ. Humanity, in its fallen state, often seeks to cover its spiritual nakedness and sin through self-righteousness, worldly achievements, or external religious observances, much like Judah's crimson and gold. However, these are "in vain" (as Jeremiah declares), incapable of addressing the deep-seated problem of sin and alienation from God. Jesus, the true [Lamb of God](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), offers not a superficial covering but a complete cleansing and transformation. He is the one who, though perfectly beautiful and without blemish, was "despised and rejected by men" ([Isaiah 53:3](/isaiah/53-3 "Isaiah 53:3 - He was despised and rejected")), enduring the ultimate abandonment so that those who trust in Him might be truly adorned with His righteousness ([2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ became sin for us")). Unlike Judah's treacherous "lovers," Christ is the faithful Bridegroom ([Ephesians 5:25-27](/ephesians/5-25 "Ephesians 5:25-27 - Christ loved the church")) who will never despise or abandon His own, but rather gave His life to secure their eternal life. In Him, the vanity of human effort is replaced by the sufficiency of divine grace, and true beauty is found in being clothed in His perfect love and salvation ([Revelation 19:7-8](/revelation/19-7 "Revelation 19:7-8 - The Wedding Supper of the Lamb")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

2 Kings 9:30

¶ And when Jehu was come to Jezreel, Jezebel heard [of it]; and she painted her face, and tired her head, and looked out at a window.

Lamentations 1:2

She weepeth sore in the night, and her tears [are] on her cheeks: among all her lovers she hath none to comfort [her]: all her friends have dealt treacherously with her, they are become her enemies.

Lamentations 1:19

I called for my lovers, [but] they deceived me: my priests and mine elders gave up the ghost in the city, while they sought their meat to relieve their souls.

Isaiah 10:3

And what will ye do in the day of visitation, and in the desolation [which] shall come from far? to whom will ye flee for help? and where will ye leave your glory?

Ezekiel 23:9

Wherefore I have delivered her into the hand of her lovers, into the hand of the Assyrians, upon whom she doted.

Ezekiel 23:10

These discovered her nakedness: they took her sons and her daughters, and slew her with the sword: and she became famous among women; for they had executed judgment upon her.

Isaiah 20:6

And the inhabitant of this isle shall say in that day, Behold, such [is] our expectation, whither we flee for help to be delivered from the king of Assyria: and how shall we escape?