Jeremiah 4:7

Translation
King James Version
The lion is come up from his thicket, and the destroyer of the Gentiles is on his way; he is gone forth from his place to make thy land desolate; and thy cities shall be laid waste, without an inhabitant.
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KJV (with Strong's)
The lion H738 is come up H5927 from his thicket H5441, and the destroyer H7843 of the Gentiles H1471 is on his way H5265; he is gone forth H3318 from his place H4725 to make H7760 thy land H776 desolate H8047; and thy cities H5892 shall be laid waste H5327, without an inhabitant H3427.
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Complete Jewish Bible
A lion has risen from his lair, a destroyer of nations has set out, left his own place to ruin your land, to demolish and depopulate your cities."
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Berean Standard Bible
A lion has gone up from his thicket, and a destroyer of nations has set out. He has left his lair to lay waste your land. Your cities will be reduced to ruins and lie uninhabited.
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American Standard Version
A lion is gone up from his thicket, and a destroyer of nations; he is on his way, he is gone forth from his place, to make thy land desolate, that thy cities be laid waste, without inhabitant.
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World English Bible Messianic
A lion has gone up from his thicket, and a destroyer of nations; he is on his way, he has gone out from his place, to make your land desolate, that your cities be laid waste, without inhabitant.
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Geneva Bible (1599)
The lyon is come vp from his denne, and the destroyer of the Gentiles is departed, and gone forth of his place to lay thy land waste, and thy cities shalbe destroyed without an inhabitant.
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Young's Literal Translation
Gone up hath a lion from his thicket, And a destroyer of nations hath journeyed, He hath come forth from his place To make thy land become a desolation, Thy cities are laid waste, without inhabitant.
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See also
Jeremiah 5:6Isaiah 1:7Ezekiel 26:7Ezekiel 26:10Jeremiah 2:15Isaiah 6:11Daniel 7:4
In the KJVVerse 19,035 of 31,102

Study This Verse

SUMMARY

Jeremiah 4:7 delivers a chilling prophetic warning of imminent and devastating judgment upon the kingdom of Judah. Through the vivid metaphor of a ferocious lion emerging from its lair, the prophet announces the swift advance of a powerful, destructive force—identified as the Babylonian empire—that will lay waste to the land, reduce its cities to ruin, and leave them utterly uninhabited as a consequence of Judah's persistent rebellion and idolatry against God.

CONTEXT

  • Literary Context: Jeremiah 4:7 is situated within a series of urgent warnings and lamentations that characterize the early chapters of Jeremiah's prophetic ministry (chapters 1-6). Following God's earnest pleas for Judah to repent and return to Him in Jeremiah 3, which were largely unheeded, Jeremiah 4 shifts to describing the certain and terrifying consequences of their unfaithfulness. The preceding verses in chapter 4 depict the land's desolation and the people's terror, while the subsequent verses continue to detail the relentless advance of the northern enemy, culminating in a profound lament over the destruction. This verse functions as a pivotal declaration, identifying the specific agent of God's judgment and emphasizing its unstoppable nature, thereby reinforcing the gravity of the call to repentance that Judah had spurned.
  • Historical & Cultural Context: The historical backdrop for Jeremiah's prophecy is the late 7th and early 6th centuries BCE, a tumultuous period for Judah. The Assyrian Empire, which had long dominated the Near East, was in decline, and new powers were rising, particularly Babylon. Judah, under kings like Jehoiakim, was deeply entrenched in idolatry, social injustice, and a false sense of security, believing that the Temple in Jerusalem offered inviolable protection (Jeremiah 7:4). Jeremiah's message directly confronts this spiritual complacency. The "lion" and "destroyer of the Gentiles" in this verse is widely understood to be Nebuchadnezzar, the king of Babylon, whose empire was rapidly expanding and would eventually conquer Judah, destroy Jerusalem, and lead its people into exile. The imagery of a lion emerging from a "thicket" evokes the sudden, predatory nature of ancient warfare, where armies would sweep in unexpectedly from less-traveled routes, devastating everything in their path.
  • Key Themes: Jeremiah 4:7 powerfully contributes to several overarching themes in the book of Jeremiah and broader biblical theology. It underscores the theme of Divine Judgment, demonstrating God's unwavering justice against covenant infidelity and His willingness to use even pagan nations as instruments of His righteous wrath. The vivid portrayal of the "lion" and "destroyer" highlights the Imminence and Certainty of Destruction, conveying that the threat is not distant but actively advancing, bringing about the inevitable consequences of Judah's sin (Jeremiah 6:19). Furthermore, the verse introduces the theme of Desolation and Exile, explicitly foretelling the complete ruin of the land and its cities, which would culminate in the Babylonian captivity, a major turning point in Israelite history. This serves as a stark reminder of the severe repercussions of persistent disobedience to God's covenant commands, as outlined in passages like Deuteronomy 28.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • lion (Hebrew, ʼărîy', H738): This term refers to a lion, often used in biblical literature to symbolize strength, ferocity, and destructive power. In this context, it is a powerful metaphor for the invading Babylonian army and its king, Nebuchadnezzar, emphasizing their predatory nature, suddenness of attack, and overwhelming might, much like a lion emerging from its hidden lair to ambush its prey.
  • destroyer (Hebrew, shâchath', H7843): Derived from a primitive root meaning "to decay" or "to ruin," this word signifies one who causes utter devastation, corruption, or spoilage. The "destroyer" is the active agent of ruin, indicating that the invading force will not merely conquer but will meticulously lay waste, leaving widespread desolation in its wake.
  • without an inhabitant (Hebrew, yâshab', H3427): While the root yâshab primarily means "to sit down," "to dwell," or "to remain," its negation in this context ("without an inhabitant") conveys a state of complete depopulation. It signifies that the destruction will be so thorough that cities will be emptied of their residents, leading to a profound and lasting desolation, a direct consequence of the judgment.

Verse Breakdown

  • "The lion is come up from his thicket,": This opening clause vividly introduces the agent of destruction. The "lion" is a metaphor for the powerful and ruthless enemy, specifically Nebuchadnezzar and the Babylonian army. The "thicket" (Hebrew çôbek) suggests a hidden lair or dense cover, from which the predator emerges suddenly and unexpectedly, emphasizing the swift and unannounced nature of the impending invasion.
  • "and the destroyer of the Gentiles is on his way;": This further identifies the "lion" as a universal force of destruction, not limited to Judah. The "destroyer" (Hebrew shâchath) underscores the intent and outcome of the invasion: utter ruin. The phrase "of the Gentiles" (Hebrew gôwy) indicates that this power has already demonstrated its destructive capacity over other nations, signaling that Judah will be no exception to its sweeping conquest. The phrase "is on his way" (Hebrew nâçaʻ) conveys an active, unstoppable movement, highlighting the immediacy and certainty of the threat.
  • "he is gone forth from his place to make thy land desolate;": This clause reiterates the origin and purpose of the invading force. "His place" (Hebrew mâqôwm) refers to Babylon, from which the army has launched its campaign. The explicit purpose of this advance is "to make thy land desolate" (Hebrew shammâh), signifying a state of utter ruin, waste, and astonishment. This is not merely a military occupation but a divine judgment designed to leave the land barren and devastated.
  • "and thy cities shall be laid waste, without an inhabitant.": This final clause details the specific outcome of the judgment on Judah's urban centers. "Thy cities" (Hebrew ʻîyr) emphasizes the widespread destruction across the entire nation. They "shall be laid waste" (Hebrew nâtsâh), meaning they will be reduced to ruins. The chilling phrase "without an inhabitant" (Hebrew yâshab) signifies complete depopulation, either through death, captivity, or forced flight, leaving the once vibrant urban centers empty and silent, a stark testament to God's severe judgment.

Literary Devices

Jeremiah 4:7 is rich with powerful Imagery, painting a terrifying picture of an unstoppable invasion. The central device is Metaphor, where the "lion" serves as a vivid representation of the Babylonian king, Nebuchadnezzar, and his army. This metaphor effectively conveys the ferocity, predatory nature, and overwhelming power of the invading force, akin to a wild beast emerging from its thicket (a place of concealment) to ambush its prey. The phrase "destroyer of the Gentiles" employs Hyperbole to emphasize the widespread and absolute nature of this power's destructive capacity, suggesting its dominion over many nations, not just Judah. The final declaration, "thy cities shall be laid waste, without an inhabitant," uses stark Foreshadowing and Descriptive Language to convey the utter and complete desolation that awaits Judah, leaving no room for doubt about the severity of the impending judgment. The cumulative effect of these devices is to evoke a sense of terror and inevitability, underscoring the gravity of Judah's unrepentant sin.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 4:7 serves as a profound theological statement on the nature of divine judgment and God's sovereignty over nations. It reveals that God, in His justice, holds His covenant people accountable for their persistent sin and idolatry. The "lion" here is not merely a political or military force but an instrument in the hand of the Almighty, demonstrating that even pagan empires are subject to God's overarching plan and can be raised up to execute His righteous decrees. This passage underscores the principle that disobedience to God's revealed will inevitably leads to severe consequences, often manifested through external pressures and national calamities. It is a stark reminder that God's patience has limits, and His warnings, though often prolonged, will ultimately culminate in judgment if repentance is withheld. The desolation described highlights the seriousness of breaking covenant with the living God and the profound spiritual emptiness that results from forsaking Him.

REFLECTION AND APPLICATION

Jeremiah 4:7, though a prophecy of ancient judgment, carries timeless lessons for believers today. It serves as a potent reminder that God is sovereign over all nations and events, even using seemingly hostile forces to accomplish His purposes, whether in judgment or discipline. For us, this means recognizing that our actions, both individually and corporately, have consequences. Persistent rebellion against God's truth, whether through idolatry (placing anything before God), injustice, or spiritual apathy, invites His righteous displeasure. This verse calls us to a posture of humility and vigilance, urging us to heed God's warnings, which often come through His Word, the conviction of the Holy Spirit, or the circumstances of life. It compels us to examine our own hearts and societies for areas of unrepentance, reminding us that true security is found not in worldly power or false confidence, but in faithful obedience and a deep, genuine relationship with God. The certainty of judgment for unrepentant sin should motivate us to fervent prayer, earnest repentance, and a commitment to living lives that honor God, knowing that He is both a God of immense love and consuming fire.

Questions for Reflection

  • In what ways might we, individually or as a community, be prone to spiritual complacency or idolatry that could invite divine discipline?
  • How does the imagery of the "lion" and "destroyer" challenge our understanding of God's sovereignty in difficult or seemingly chaotic global events?
  • What specific "thickets" (hidden dangers or unaddressed sins) in our lives or culture might be allowing destructive forces to gather strength?

FAQ

Who is the "lion" and "destroyer of the Gentiles" in this verse?

Answer: The "lion" and "destroyer of the Gentiles" is widely understood by biblical scholars to be a metaphorical reference to King Nebuchadnezzar of Babylon and his formidable army. At the time of Jeremiah's prophecy, Babylon was rapidly emerging as the dominant power in the ancient Near East, conquering various nations (the "Gentiles" or "nations") in its path. Nebuchadnezzar's military campaigns were characterized by their swiftness, ferocity, and devastating effectiveness, much like a lion preying on its victims. This imagery powerfully conveys the overwhelming and unstoppable nature of the judgment God was bringing upon Judah through this foreign power, as detailed in historical accounts like 2 Kings 24 and 2 Chronicles 36.

What does "without an inhabitant" signify for Judah?

Answer: The phrase "without an inhabitant" signifies a state of complete and utter desolation and depopulation. It means that the cities of Judah would be so thoroughly destroyed and emptied of their people that no one would be left living in them. This was a direct prophecy of the Babylonian exile, where the majority of Judah's population would either be killed during the sieges and invasions or forcibly deported to Babylon. This outcome, tragically fulfilled as recorded in Jeremiah 52, left the land barren and its once-thriving urban centers in ruins for a significant period, serving as a stark physical manifestation of God's judgment against His unfaithful people, as also lamented in the book of Lamentations.

CHRIST-CENTERED FULFILLMENT

While Jeremiah 4:7 vividly portrays God's judgment through an earthly destroyer, it ultimately points to a deeper, Christ-centered fulfillment of both judgment and redemption. The "lion" here is an instrument of God's wrath against sin, foreshadowing the ultimate judgment that will come upon all unrighteousness. Yet, in Christ, we see the paradox of the Lion of Judah (Revelation 5:5) who is also the Lamb of God (John 1:29). Jesus, the true "destroyer" of sin and death, did not come to lay waste to cities in the same manner, but to dismantle the spiritual strongholds of darkness and to conquer the ultimate enemy, Satan, through His atoning sacrifice on the cross. The desolation prophesied for Judah, leading to exile, prefigures the spiritual alienation and death that sin brings to humanity, from which only Christ can deliver. He experienced the ultimate "desolation" on the cross, crying out in abandonment, so that those who believe in Him might never be left "without an inhabitant" in God's presence. His coming also brings a final, decisive judgment upon the unrepentant (Matthew 25:31-46), yet for those who turn to Him, He offers a new spiritual land, a heavenly city, and an eternal dwelling where there will be no more desolation or tears (Revelation 21:1-4). Thus, the terrifying prophecy of Jeremiah 4:7 ultimately magnifies the redemptive work of Christ, who transforms the threat of utter desolation into the promise of abundant, eternal life for all who trust in Him.

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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
SIX BOOKS ON JEREMIAH 1:72.1-3
This is the true Nebuchadnezzar, as we have said before, about whom Peter also said, “Our adversary, the devil, prowls about like a roaring lion.” He ascended from the depths to which he had been relegated and for fear that he is sent back, the plunderer or destroyer of the nations entreats and arises. He is whom it was said that “he will dominate all his enemies” and those who boast in the face of the Lord: “I have gone around the earth and trampled it.” For whom has the venom of the devil not affected except for he alone who is able to say “the prince of this world comes and finds that he has nothing over me”? He repeatedly makes all the territory of the church a wasteland, that those who have left the church might do battle against it, those about whom John the Evangelist also says, “They went forth from us, but they were not of us, for if they had been of us, they would have remained with us.” The cities of the land of Judah are devastated, and the councils of heretics flourish. It can be said, therefore, about every patron of the authors of perverse doctrine: “A lion ascended from his lair and a destroyer of nations has arisen,” and so on.
JeromeAD 420
Commentary on Jeremiah
(Verse 7) The lion has come up from his den, and the destroyer of the nations has risen; he has left his lair to make your land a desolation. Your cities will be laid waste, with no inhabitant remaining. This is, as we have said, the true Nebuchadnezzar, of whom the blessed Apostle Peter speaks: 'Our adversary the devil prowls around like a roaring lion, seeking someone to devour' (1 Peter 5:8). But he has also ascended from the abyss, from which he must be bound, and he pleads not to be cast out; and the plunderer or destroyer of the nations has risen, of whom it is said: 'You will rule over all your enemies' (Psalm 9:5), and 'He who boasts in the sight of the Lord: I have gone around and trampled on the whole earth' (Job 2:2). For who is it, indeed, whom the poisons of the devil do not touch, except for he alone who can say: Behold, the prince of this world is coming, and in me he has found nothing (John 14:30)? This person frequently puts the whole earth of the Church in solitude, so that those who have gone out of the Church fight against the Church. Concerning these, John the Evangelist speaks: They went out from us, but they were not of us; for if they had been of us, they would have remained with us (1 John 2:19). The cities of the land of Judea are being devastated, and the assemblies of heretics flourish. Therefore, if anyone is a supporter and author of perverse doctrines, it can be said: The lion has come up from his den, and the destroyer of nations has risen!
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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