Jeremiah 4:8

Translation
King James Version
For this gird you with sackcloth, lament and howl: for the fierce anger of the LORD is not turned back from us.
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KJV (with Strong's)
For this gird H2296 you with sackcloth H8242, lament H5594 and howl H3213: for the fierce H2740 anger H639 of the LORD H3068 is not turned back H7725 from us.
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Complete Jewish Bible
So wrap yourselves in sackcloth, lament and wail, for ADONAI's fierce anger has not turned away from us.
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Berean Standard Bible
So put on sackcloth, mourn and wail, for the fierce anger of the LORD has not turned away from us.”
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American Standard Version
For this gird you with sackcloth, lament and wail; for the fierce anger of Jehovah is not turned back from us.
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World English Bible Messianic
For this clothe yourself with sackcloth, lament and wail; for the fierce anger of the LORD hasn’t turned back from us.
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Geneva Bible (1599)
Wherefore girde you with sackecloth: lament, and howle, for the fierce wrath of the Lord is not turned backe from vs.
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Young's Literal Translation
For this, gird on sackcloth, lament and howl, For the fierce anger of Jehovah hath not turned back from us.
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See also
Isaiah 22:12Jeremiah 6:26Isaiah 32:11Isaiah 5:25Isaiah 10:4Numbers 25:4Jeremiah 48:20
In the KJVVerse 19,036 of 31,102

Study This Verse

SUMMARY

Jeremiah 4:8 delivers a stark prophetic summons to the people of Judah, instructing them to engage in profound and public mourning. This command for lamentation is presented not as a means to avert an impending catastrophe, but as an acknowledgment of its grim inevitability. The verse unequivocally declares that the "fierce anger of the LORD" has been irrevocably set against them, a direct consequence of their persistent rebellion and unfaithfulness, signifying that the window for repentance to turn back divine judgment has definitively closed.

CONTEXT

  • Literary Context: Jeremiah 4:8 is strategically placed within a pivotal section of Jeremiah's prophecy (chapters 4-6), which vividly describes the imminent invasion of Judah by a formidable enemy from the north, widely understood to be the Babylonians. This verse marks a critical shift in Jeremiah's message: while earlier chapters contained conditional warnings and earnest calls to repentance, offering hope of averted judgment if Judah returned to God (e.g., the plea in Jeremiah 3:12-14), by chapter 4, the tone becomes one of grim certainty. The judgment is now presented as a sealed reality, a divine decree that will not be reversed. The imperative to "gird you with sackcloth, lament and howl" is thus not a call to repentance for the sake of averting disaster, but a somber command to mourn a calamity already determined. The verse underscores the finality of God's decision after prolonged patience and unheeded warnings, setting the stage for the graphic descriptions of destruction that follow in the subsequent verses and chapters.

  • Historical & Cultural Context: The historical backdrop for Jeremiah 4:8 is the late 7th century BCE, a tumultuous and precarious period in Judah's history. The once-dominant Assyrian Empire was in decline, creating a power vacuum that rising empires like Babylon and Egypt sought to fill. Judah, caught between these geopolitical giants, frequently wavered in its political and spiritual allegiances, consistently turning to idolatry and breaking its covenant with Yahweh. Culturally, the command to "gird you with sackcloth, lament and howl" refers to deeply ingrained ancient Near Eastern mourning customs. Sackcloth, a coarse, dark fabric typically made of goat hair, was worn directly against the skin as a potent sign of profound grief, humility, and often, penitence. Public lamentation, involving loud wailing, tearing of clothes, and even self-affliction, was a common communal response to death, disaster, or impending doom. While such acts could indeed accompany genuine repentance (as powerfully demonstrated by Nineveh's response in Jonah 3:5-9), in Jeremiah 4:8, they signify a response to an unavoidable judgment, a public display of national sorrow for a fate that cannot be escaped. The "fierce anger of the LORD" reflects a divine response to Judah's sustained spiritual adultery and pervasive social injustice, which had reached a point of no return.

  • Key Themes: Jeremiah 4:8 contributes significantly to several overarching themes within the book of Jeremiah and prophetic literature generally. Foremost is the theme of Divine Judgment and Wrath. The phrase "fierce anger of the LORD" (Hebrew: chârôwn 'aph YHWH) emphasizes the intensity, righteousness, and just indignation of God against sin. The declaration that this anger "is not turned back from us" highlights the Irreversibility of Judgment once God's patience has been exhausted and His decree has been issued. This contrasts sharply with earlier prophetic appeals where repentance could avert disaster, underscoring the severity of Judah's unfaithfulness. Another key theme is the Consequences of Sin, demonstrating unequivocally that persistent rebellion against God's covenant leads inevitably to severe and devastating repercussions. The command to Mourning and Lamentation serves not only as a cultural expression of grief but also as a prophetic sign-act, visually and audibly representing the depth of the impending national catastrophe and the appropriate, albeit belated, human response to divine wrath. This verse powerfully encapsulates the somber reality that God's justice is as certain as His mercy, and that His warnings, when ignored, lead to unavoidable judgment, as also seen in passages like Jeremiah 25:15-17.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Gird (Hebrew, châgar', H2296): A primitive root meaning "to gird on" (as a belt, armor, etc.), this verb is an imperative command in Jeremiah 4:8, instructing the people to "gird yourselves," specifically with sackcloth. This act signifies preparation for, and adoption of, a specific state or action—here, the solemn and public display of deep mourning. It implies taking on the very posture and appearance of profound distress, making it an active and deliberate response to the impending doom rather than a passive reaction.
  • Fierce (Hebrew, chârôwn', H2740): Derived from a root meaning "to burn," this noun describes a "burning of anger" or "sore displeasure." It denotes an intense, hot, and consuming wrath, distinct from a fleeting emotion. When paired with "anger" ('aph), it emphasizes the extreme, unyielding, and formidable nature of God's indignation. Its use here underscores the severity, unmitigated force, and righteous intensity of the divine judgment about to be unleashed upon Judah.
  • Turned back (Hebrew, shûwb', H7725): This versatile primitive root means "to turn back" or "return," often implying a reversal or retreat. In Jeremiah 4:8, the phrase "is not turned back" (a negative participle) conveys that God's anger has not receded, nor will it be averted or reversed. It signifies an unchangeable and irreversible divine decree. The path of judgment has been firmly set, and there is no possibility of turning it aside, highlighting the finality of the impending doom and the futility of any action to escape it.

Verse Breakdown

  • "For this gird you with sackcloth,": This opening clause serves as an imperative command, a direct instruction from the prophet to the people. "For this" refers to the preceding declarations of impending judgment and the certainty of God's wrath. The command to "gird you with sackcloth" is a call to adopt the traditional garb of deep mourning and distress. It is a public, visible act, signifying a state of profound sorrow and humility in the face of overwhelming calamity. Crucially, it is not presented as a means of repentance to avert the disaster, but as the appropriate, albeit desperate, response to its inevitability.
  • "lament and howl:": These two verbs intensify the call for mourning, moving beyond the visual symbol of sackcloth to an audible expression of anguish. "Lament" (çâphad) implies a deep, mournful wailing, often associated with mourning for the dead or for great national tragedy, involving tearing of hair and beating of breasts. "Howl" (yâlal) denotes a cry of intense pain, anguish, and utter desperation, a guttural sound of despair. Together, these commands paint a vivid picture of widespread, unrestrained, and public grief, reflecting the utter devastation that awaits Judah.
  • "for the fierce anger of the LORD": This clause provides the crucial theological justification for the preceding commands. The "fierce anger" (chârôwn 'aph) of the LORD (YHWH) is the divine cause behind the impending calamity. This is not a capricious outburst but a righteous, intense, and burning wrath, a just response to Judah's prolonged and unrepentant sin against their covenant God. The use of the divine name YHWH emphasizes that this judgment emanates from the sovereign, covenant-keeping God of Israel, whose character includes both mercy and justice.
  • "is not turned back from us.": This final, declarative statement underscores the grim reality of the situation. The anger of the LORD is not only fierce but also irreversible. The phrase "is not turned back" signifies that God's decree of judgment has been firmly set; it will not recede, nor can it be diverted or appeased by last-minute efforts. The time for averting the disaster has passed, leaving only the experience of its full force. This emphasizes the finality of God's decision and the hopelessness of Judah's situation in the face of His unyielding justice.

Literary Devices

Jeremiah 4:8 employs several potent Literary Devices to convey its urgent and somber message. The primary device is Imperative Mood, as seen in the direct commands "gird you," "lament," and "howl." These are not suggestions but forceful injunctions, highlighting the prophet's authority and the dire necessity of the prescribed actions. Symbolism is powerfully present in "sackcloth," which universally symbolizes deep grief, humility, and distress in ancient Near Eastern cultures. Its donning is a visual and tactile representation of the nation's impending sorrow. The verbs "lament" and "howl" constitute vivid Auditory Imagery, creating a soundscape of national wailing and despair, allowing the audience to "hear" the future suffering. The phrase "fierce anger" uses Hyperbole to emphasize the extreme intensity of God's wrath, portraying it as an uncontainable, burning force. Furthermore, the concept of anger "not turned back" employs a subtle form of Personification, attributing an active will and unyielding resolve to God's wrath, as if it were an entity that could choose to recede but refuses to do so. Finally, the verse functions as a clear statement of Cause and Effect, where the unstated but understood cause (Judah's persistent sin and covenant unfaithfulness) leads directly to the declared effect (God's unyielding anger and the consequent need for lamentation).

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 4:8 profoundly articulates the biblical truth concerning the gravity of sin and the certainty of divine judgment. It stands as a stark reminder that while God is abundant in mercy and slow to anger, His patience is not infinite, and His justice is an unyielding aspect of His holy character. The "fierce anger of the LORD" is not a capricious outburst but a righteous response to persistent rebellion and covenant unfaithfulness. This verse highlights the theological principle that there is a point of no return, where opportunities for repentance have been squandered, and the decreed judgment becomes irreversible. It underscores the severity of breaking covenant with a holy God and the devastating consequences that inevitably follow when His warnings are continually ignored. The call to lament, therefore, is not an act to change God's mind, but a necessary, albeit painful, acknowledgment of the nation's dire spiritual state and the just outpouring of divine wrath.

  • Jeremiah 25:38 – This verse similarly speaks of the Lord's "fierce anger" and "indignation" leading to devastation, reinforcing the theme of unyielding divine judgment.
  • Isaiah 59:2 – This passage emphasizes that it is the people's "iniquities" that have "separated" them from God, leading to His unwillingness to hear, a foundational reason for the judgment in Jeremiah.
  • Psalm 7:11 – This psalm declares that "God is a righteous judge, and a God who feels indignation every day," affirming the consistent biblical portrayal of God's justice and wrath against wickedness.

REFLECTION AND APPLICATION

Jeremiah 4:8, though directed at ancient Judah, carries timeless spiritual weight for believers today. It serves as a sobering reminder that God's holiness demands justice, and persistent, unrepentant sin incurs divine wrath. While we live in the era of grace through Christ, this verse powerfully underscores the seriousness of sin and the reality of God's righteous judgment. It calls us to sober reflection on our own lives and the spiritual state of our communities. It challenges any complacent attitude toward sin, reminding us that there are indeed consequences for rejecting God's commands and His gracious calls to repentance. The lamentation commanded here, though specific to Judah's historical context, can prompt us to a spiritual lament—a deep sorrow over our own sins and the sins of the world, and a humble acknowledgment of God's sovereign justice. It encourages us to take God's warnings seriously and to respond with genuine humility and repentance before the point of no return is reached, trusting in His mercy that is available through Christ.

Questions for Reflection

  • How does the concept of God's "fierce anger" challenge or deepen your understanding of His character?
  • In what ways might we, individually or corporately, be ignoring God's warnings in our own time?
  • What does it mean to "lament" in a spiritual sense today, and how can such lament lead to genuine repentance and humility?
  • How does the irreversible nature of judgment in this verse motivate you to live a life of greater faithfulness and urgency in sharing the Gospel?

FAQ

Does Jeremiah 4:8 mean that God's anger is always irreversible?

Answer: Not necessarily. Jeremiah 4:8 describes a specific historical context where Judah's persistent rebellion had reached a point where divine judgment was decreed as inevitable. Throughout the Old Testament, God often turned back His anger when His people genuinely repented, as seen with Nineveh in Jonah 3:10 or with Israel after Moses' intercession in Exodus 32:14. However, Jeremiah 4:8 highlights that there can be a point where a nation's sin becomes so entrenched, and their rejection of God's warnings so complete, that the time for averting judgment has passed. It serves as a solemn warning about the limits of divine patience, not a universal statement that God's anger can never be turned back.

What is the significance of "sackcloth" in this verse?

Answer: Sackcloth (Hebrew: saq) was a coarse, rough fabric, typically made of goat hair, worn in ancient Israel and the Near East as a symbol of deep mourning, distress, humility, or penitence. In Jeremiah 4:8, the command to "gird you with sackcloth" is a prophetic instruction for the people to physically manifest their profound sorrow and despair over the impending, unavoidable destruction. It signifies a public acknowledgment of their dire situation and the overwhelming grief that accompanies national catastrophe. While sackcloth could sometimes accompany repentance (e.g., 1 Kings 21:27), here it primarily serves as an outward expression of a sorrowful reality that cannot be escaped, underscoring the finality of God's judgment.

CHRIST-CENTERED FULFILLMENT

Jeremiah 4:8, with its grim declaration of God's "fierce anger" not being "turned back," finds its ultimate Christ-centered fulfillment not in the aversion of judgment through human effort, but in the bearing of that judgment by Jesus Christ. For those who are "in Christ," the fierce anger of God against sin, which Judah experienced in temporal judgment, has been fully poured out upon the Son. On the cross, Jesus became the ultimate "sackcloth-wearer," taking upon Himself the full weight of humanity's sin and enduring the divine wrath that we deserved, as foretold by passages like Isaiah 53:5-6. His agonizing cry of dereliction, "My God, my God, why have you forsaken me?" (Matthew 27:46), echoes the profound lament of one who bore the full force of God's anger, ensuring that for believers, this wrath is turned back. Through His atoning sacrifice, Christ has reconciled us to God, transforming the "fierce anger" into divine favor for all who believe (Romans 5:9-10). Thus, while Jeremiah 4:8 speaks of an inescapable judgment for unrepentant Judah, it simultaneously foreshadows the depth of the wrath from which Christ delivers His people, offering an eternal escape from the judgment to come for those who trust in the Lamb of God who takes away the sin of the world.

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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 8.) So gird yourselves with sackcloth, weep and howl, for the fierce anger of the Lord's fury has not turned away from us, or as the Septuagint translated, from you. We cannot avoid the lion and the most savage beast unless we repent and turn to the Lord, not only in our minds but also in our actions. For as long as he devastates the Church and the land of Judah, and also ravages Jerusalem, the clear anger of God is evident.
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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