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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Jeremiah 6:9–17. His three-level outline is real structure in the source text, so it is rendered as structure.
The heads of this paragraph are the very same with those of the last; for precept must be upon precept and line upon line.
I.The ruin of Judah and Jerusalem is here threatened.
We had before the haste which the Chaldea army made to the war (Jer 6:4, Jer 6:5); now here we have the havoc made by the war. How lamentable are the desolations here described! The enemy shall so long quarter among them, and be so insatiable in their thirst after blood and treasure, that they shall seize all they can meet with, and what escapes them at one time shall fall into their hands another (Jer 6:9): They shall thoroughly glean the remnant of Israel as a vine; as the grape-gatherer, who is resolved to leave none behind, still turns back his hand into the baskets, to put more in, till he has gathered all, so that they be picked up by the enemy, though dispersed, though hid, and none of them shall escape their eye and hand. Perhaps the people, being given to covetousness (Jer 6:13), had not observed that law of God which forbade them to glean all their grapes (Lev 19:10), and now they themselves shall be in like manner thoroughly gleaned and shall either fall by the sword or go into captivity. This is explained Jer 6:11, Jer 6:12, where God's fury and his hand are said to be poured out and stretched out, in the fury and by the hand of the Chaldeans; for even wicked men are often made use of as God's hand (Psa 17:14), and in their anger we may see God angry. Now see on whom the fury is poured out in full vials - upon the children abroad, or in the streets, where they are playing (Zac 8:5) or whither they run out innocently to look about them: the sword of the merciless Chaldeans shall not spare them, Jer 9:21. The children perish in the calamity which the fathers' sins have procured. The execution shall likewise reach the assembly of young men, their merry meetings, their clubs which they keep up to strengthen one another's hands in wickedness; they shall be cut off together. Nor shall those only fall into the enemies' hands who meet for lewdness (Jer 5:7), but even the husband with the wife shall be taken, these two in bed together, and neither left, but both taken prisoners. And, as they have no compassion for the weak but fair sex, so they have none for the decrepit but venerable age: The old with the full of days, whose deaths can contribute no more to their safety than their lives to their service, who are not in a capacity to do them either good or harm, shall be either cut off or carried off. Their houses shall then be turned to others (Jer 6:12); the conquerors shall dwell in their habitations, use their goods, and live upon their stores; their fields and vines shall fall together into their hands, as was threatened, Deu 28:30, etc. For God stretches out his hand upon the inhabitants of the land, and none can go out of the reach of it. Now as to this denunciation of God's wrath,
1.The prophet justifies himself in preaching thus terribly, for herein he dealt faithfully (Jer 6:11): "I am full of the fury of the Lord, full of the thoughts and apprehensions of it, and am carried out with a powerful impulse, by the spirit of prophecy, to speak of it thus vehemently." He took no delight in threatening, nor was it any pleasure to him with such sermons as these to make those about him uneasy; but he could not contain himself; he was weary with holding in; he suppressed it as long as he could, as long as he durst, but he was so full of power by the Spirit of the Lord of hosts that he must speak, whether they will hear or whether they will forbear. Note, When ministers preach the terrors of the Lord according to the scripture we have no reason to be displeased at them; for they are but messengers, and must deliver their message, pleasing or unpleasing.
2.He condemns the false prophets who preached plausibly, for therein they flattered people and dealt unfaithfully (Jer 6:13, Jer 6:14): The priest and the prophet, who should be their watchmen and monitors, have dealt falsely, have not been true to their trust not told the people their faults and the danger they were in; they should have been their physicians, but they murdered their patients by letting them have their will, by giving them every thing that had a mind to, and flattering them into an opinion that they were in no danger (Jer 6:14): They have healed the hurt of the daughter of my people slightly, or according to the cure of some slight hurt, skinning over the wound and never searching it to the bottom, applying lenitives only, when there was need of corrosives, soothing people in their sins, and giving them opiates to make them easy for the present, while the disease was preying upon the vitals. They said, "Peace peace - all shall be well." (if there were some thinking people among them, who were awake, and apprehensive of danger, they soon stopped their mouths with their priestly and prophetical authority, boldly averring that neither church nor state was in any danger), when there is no peace, because they went on in their idolatries and daring impieties. Note, Those are to be reckoned our false friends (that is, our worst and most dangerous enemies) who flatter us in a sinful way.
II.The sin of Judah and Jerusalem, which provoked God to bring this ruin upon them and justified him in it, is here declared.
1.They would by no means bear to be told of their faults, nor of the danger they were in. God bids the prophet give them warning of the judgment coming (Jer 6:9), "but," says he, "to whom shall I speak and give warning? I cannot find out any that will so much as give me a patient hearing. I may give warning long enough, but these is nobody that will take warning. I cannot speak that they may hear, cannot speak to any purpose, or with any hope of success; for their ear is uncircumcised, it is carnal and fleshly, indisposed to receive the voice of God, so that they cannot hearken. They have, as it were, a thick skin grown over the organs of hearing, so that divine things might to as much purpose be spoken to a stone as to them. Nay, they are not only deaf to it, but prejudiced against it; therefore they cannot hear, because they are resolved that they will not: The word of the Lord is unto them a reproach; both the reproofs and the threatenings of the word are so;" they reckoned themselves wronged and affronted by both, and resented the prophet's plain-dealing with them as they would the most causeless slander and calumny. This was kicking against the pricks (Act 9:5), as the lawyers against the word of Christ, Luk 11:45, Thus saying, thou repoachest us also. Note, Those reproofs that are counted reproaches, and hated as such, will certainly be turned into the heaviest woes. When it is here said, They have no delight in the word, more is implied than is expressed; "they have an antipathy to it; their hearts rise at it; it exasperates them, and enrages their corruptions, and they are ready to fly in the face and pull out the eyes of their reprovers." And how can those expect that the word of the Lord should speak any comfort to them who have no delight in it, but would rather be any where than within hearing of it?
2.They were inordinately set upon the world, and wholly carried away by the love of it (Jer 6:13): "From the least of them even to the greatest, old and young, rich and poor, high and low, those of all ranks, professions, and employments, every one is given to covetousness, greedy of filthy lucre, all for what they can get, per fas per nefas - right or wrong;" and this made them oppressive and violent (Jer 6:6, Jer 6:7), for of those evils, as well as others, the love of money is the bitter root. Nay, and this hardened their hearts against the word of God and his prophets. It was the covetous Pharisees that derided Christ, Luk 16:14.
3.They had become impudent in sin and were past shame. After such a high charge of flagrant crimes proved upon them, it was very proper to ask (Jer 6:15), Were they ashamed when they had committed all these abominations, which are such a reproach to their reason and religion? Did they blush at the conviction, and acknowledge that confusion of face belonged to them? If so, there is some hope of them yet. But, alas! there did not appear so much as this colour of virtue among them; their hearts were so hardened that they were not at all ashamed, neither could they blush, they had so brazened their faces. They even gloried in their wickedness, and openly confronted the convictions which should have humbled them and brought them to repentance. They resolved to face it out against God himself and not to own their guilt. Some refer this to the priests and prophets, who had healed the people slightly and told them that they should have peace, and yet were not ashamed of their treachery and falsehood, no, not when the event disproved them and gave them the lie. Those that are shameless are graceless and their case is hopeless. But those that will not submit to a penitential shame, nor take that to themselves as their due, shall not escape an utter ruin; for so it follows: Therefore they shall fall among those that fall; they shall have their portion with those that are quite undone; and, when God visits the nation in wrath, they shall be sure to be cast down and be made to tremble, because they would not blush. Note, Those that sin and cannot blush for it are in an evil case now, and it will be worse with them shortly. At first they hardened themselves and would not blush, afterwards they were so hardened that they could not. Quod unum habebant in malis bonum perdunt, peccandi verecundiam - they have lost the only good property which once blended itself with many bad ones, that is, shame for having done amiss. - Senec. De Vit. Beat.
III.They are put in mind of the good counsel which had been often given them, but in vain. They had a great deal said to them to little purpose,
1.By way of advice concerning their duty, Jer 6:16. God had been used to say to them, Stand in the ways and see. That is,
(1.)He would have them to consider, not to proceed rashly, but to do as travellers in the road, who are in care to find the right way which will bring them to their journey's end, and therefore pause and enquire for it. If they have any reason to think that they have missed their way, they are not easy till they have obtained satisfaction. O that men would be thus wise for their souls, and would ponder the path of their feet, as those that believe lawful and unlawful are of no less consequence to us than the right way and the wrong are to a traveller!
(2.)He would have them to consult antiquity, the observations and experiences of those that went before them: "Ask for the old paths, enquire of the former age (Job 8:8), ask thy father, thy elders (Deu 32:7), and thou wilt find that the way of godliness and righteousness has always been the way which God has owned and blessed and in which men have prospered. Ask for the old paths, the paths prescribed by the law of God, the written word, that true standard of antiquity. Ask for the paths that the patriarchs travelled in before you, Abraham, and Isaac, and Jacob; and, as you hope to inherit the promises made to them, tread in their steps. Ask for the old paths, Where is the good way?" We must not be guided merely by antiquity, as if the plea of prescription and long usage were alone sufficient to justify our path. No; there is an old way which wicked men have trodden, Job 22:15. But, when we ask for the old paths, it is only in order to find out the good way, the highway of the upright. Note, The way of religion and godliness is a good old way, the way that all the saints in all ages have walked in.
(3.)He would have them to resolve to act according to the result of these enquiries: "When you have found out which is the good way, walk therein, practise accordingly, keep closely to that way, proceed, and persevere in it." Some make this counsel to be given them with reference to the struggles that were between the true and false prophets, between those that said they should have peace and those that told them trouble was at the door; they pretended they knew not which to believe: "Stand in the way," says God, "and see, and enquire, which of these two agrees with the written word and the usual methods of God's providence, which of these directs you to the good way, and do accordingly." (4.) He assures them that, if they do thus, it will secure the welfare and satisfaction of their own souls: "Walk in the good old way and you will find your walking in that way will be easy and pleasant; you will enjoy both your God and yourselves, and the way will lead you to true rest. Though it cost you some pains to walk in that way, you will find an abundant recompence at your journey's end." (5.) He laments that this good counsel, which was so rational in itself and so proper for them, could not find acceptance: "But they said, We will not walk therein, not only we will not be at the pains to enquire which is the good way, the good old way; but when it is told us, and we have nothing to say to the contrary but that it is the right way, yet we will not deny ourselves and our humours so far as to walk in it." Thus multitudes are ruined for ever by downright wilfulness.
2.By way of admonition concerning their danger. Because they would not be ruled by fair reasoning, God takes another method with them; by less judgments he threatens greater, and sends his prophets to give them this explication of them, and to frighten them with an apprehension of the danger they were in (Jer 6:17); Also I set watchmen over you. God's ministers are watchmen, and it is a great mercy to have them set over us in the Lord. Now observe here,
(1.)The fair warning given by these watchmen. This was the burden of their song; they cried again and again, Hearken to the sound of the trumpet. God, in his providence, sounds the trumpet (Zac 9:14); the watchmen hear it themselves and are affected with it (Jer 4:19), and they are to call upon others to hearken to it too, to hear the Lord's controversy, to observe the voice of Providence, to improve it, and answer the intentions of it.
(2.)This fair warning slighted: "But they said, We will not hearken; we will not hear, we will not heed, we will not believe; the prophets may as well save themselves and us the trouble." The reason why sinners perish is because they do not hearken to the sound of the trumpet; and the reason why they do not is because they will not; and they have no reason to give why they will not but because they will not, that is, they are herein most unreasonable. One may more easily deal with ten men's reasons than one man's will.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
(Verse 10.) To whom shall I speak, and whom shall I answer, that he may hear? Behold, their (or your) ears are uncircumcised, and they cannot hear. They cannot hear because they have refused to circumcise their ears; yet the impossibility that comes from contempt and unbelief is not without punishment. Therefore, if anyone does not receive the words of God, neither does he have the understanding of His commandments, he has uncircumcised ears. It should also be noted that circumcision is called by three names in the Scriptures: in the foreskin, in the heart, and in the ears. Hence the Lord says: He who has ears to hear, let him hear (Matthew 11:15). Therefore, by our own will, we do not accept the word of God; and thus it becomes a reproach to us, that what was given to us for salvation, is turned by our fault into punishment.
The prophet Jeremiah also blamed the Jewish multitudes with their rulers because of their excessive arrogance, saying, “To whom shall I speak and testify, and he will hear? Behold, their ears are uncircumcised, and they cannot hear. Behold, the Word of the Lord has become to them a derision. They will not hear it.” And in another place he spoke of Jerusalem: “We healed Babel, and she was not healed. Let us leave her and depart every one to his land, because her judgment has reached to the heavens.”
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Summary
Jeremiah 6:10 is a poignant lament from the prophet, expressing profound despair over the spiritual imperviousness of the people of Judah. Despite urgent divine warnings, their spiritual "ears" were so hardened by rebellion and apostasy that they were utterly unwilling to receive, understand, or delight in the word of the Lord. This verse tragically captures the reality of a nation for whom God's life-giving message became an object of scorn and an unwelcome burden, highlighting the devastating consequences of persistent spiritual deafness and active rejection of divine truth.
Context
Literary Context
Jeremiah 6 forms a pivotal part of a larger prophetic oracle (chapters 1-20) delivered by Jeremiah, detailing Judah's impending judgment due to their pervasive sin and idolatry. This chapter culminates a series of warnings and laments, vividly portraying Jerusalem as a city ripe for destruction because of its widespread corruption, from prophet to priest Jeremiah 6:13. The preceding verses describe the approaching enemy from the north, identified as a divine instrument of judgment Jeremiah 6:1-5, and lament the city's stubborn refusal to be corrected Jeremiah 6:7-8. Jeremiah 6:10 directly follows a declaration of God's weariness in speaking to a people who refuse to listen, emphasizing the futility of divine communication when the audience is spiritually closed off. This verse thus serves as a climactic expression of the prophet's despair and God's frustration with His people's obstinacy, setting the stage for the inevitable judgment that follows in subsequent chapters.
Historical & Cultural Context
Jeremiah prophesied during the tumultuous late 7th and early 6th centuries BCE, a period leading directly to the Babylonian exile. His ministry spanned the reigns of kings Josiah, Jehoiakim, and Zedekiah. Despite Josiah's significant reforms 2 Kings 22-23, which brought a temporary return to covenant faithfulness, the spiritual heart of the nation remained largely unrepentant, especially under his successors. Idolatry, social injustice, and a superficial adherence to religious rituals were rampant. The people had forgotten the covenant obligations established at Mount Sinai Exodus 19-24 and the severe warnings against apostasy outlined in Deuteronomy Deuteronomy 28. Culturally, the concept of "circumcision" was central to Israelite identity, symbolizing their covenant relationship with Yahweh. To speak of an "uncircumcised ear" was to evoke a profound spiritual deficiency, equating their inability to hear God's word with a rejection of their very identity as God's chosen people. Jeremiah's warnings were delivered in a context where the people felt secure in their temple and traditions, falsely believing God would not allow Jerusalem to fall Jeremiah 7:4, making their spiritual deafness all the more perilous.
Key Themes
Jeremiah 6:10 powerfully underscores several pervasive themes within the book of Jeremiah. Foremost is the theme of Spiritual Stubbornness and Rebellion, where the people consistently refuse to heed God's warnings, leading to a profound spiritual dullness described as having an "uncircumcised ear." This resistance is not passive but an active Rejection of God's Word, viewing it as a "reproach" rather than a source of life and truth, a theme echoed throughout the prophet's laments (e.g., Jeremiah 7:23-24). The verse also highlights the Burden and Isolation of the Prophet, as Jeremiah grapples with the immense challenge of delivering an unwelcome message to an unresponsive audience, a sentiment often expressed in his personal laments (e.g., Jeremiah 15:10). Ultimately, this spiritual state foreshadows the Inevitable Judgment that will befall Judah, as their persistent refusal to listen leaves them without excuse and ripe for divine correction, a central message of the entire book leading to the Babylonian exile (e.g., Jeremiah 25:8-11).
Exposition and Analysis
Key Word Analysis
Properly meaning "exposed" or "projecting loose," technically referring to the uncircumcised foreskin. In Jeremiah 6:10, its application to the "ear" is a powerful metaphor indicating a spiritual state of being closed off, impure, and unresponsive to God's covenant and His voice. Just as physical circumcision marked inclusion in the covenant and spiritual purity, an "uncircumcised ear" signifies exclusion from true hearing and a state of spiritual impurity and insensitivity to divine truth, implying a profound inability or unwillingness to "prick up the ears" and attend to God's message.
Carrying the strong connotations of contumely, disgrace, rebuke, or shame. This word reveals the people's active contempt for God's word. Instead of valuing it as divine instruction, they found it offensive, burdensome, or shameful, treating it with disdain rather than reverence. It was not merely ignored but actively despised, viewed as an affront to their chosen way of life.
A primitive root meaning "to incline to" or "to be pleased with/desire." Its negation in the verse ("they have no delight in it") highlights the complete absence of affection or desire for God's word. This isn't just apathy; it's an active aversion, a profound spiritual disconnect where the very source of life and wisdom is met with disinterest and even antipathy, revealing a heart fundamentally opposed to God's ways and finding no pleasure or satisfaction in His truth.
Verse Breakdown
"To whom shall I speak, and give warning, that they may hear?"
This opening rhetorical question expresses Jeremiah's profound frustration and despair. It highlights the prophet's desperate search for an audience willing to listen, implying that such receptivity is virtually nonexistent among the people. It underscores the futility of his prophetic task in the face of widespread spiritual deafness and the heavy burden of delivering an unwelcome message.
"behold, their ear is uncircumcised, and they cannot hearken"
This clause provides the devastating answer to Jeremiah's question. The "uncircumcised ear" is a vivid metaphor for spiritual dullness and resistance. It's not a physical inability to hear, but a spiritual one—a heart and mind so hardened by sin and rebellion that they are incapable of truly receiving, understanding, or obeying God's voice. The phrase "cannot hearken" (or "cannot listen attentively") emphasizes this deep-seated spiritual impediment, indicating an active refusal to incline their ear to divine instruction.
"behold, the word of the LORD is unto them a reproach"
This further clarifies the people's spiritual condition. God's divine revelation, which should be cherished and honored as life-giving truth, is instead regarded with contempt, scorn, or even as an insult. They view its warnings and commands as unwelcome criticisms rather than guidance, actively despising its message and finding it offensive to their lifestyle.
"they have no delight in it."
This final phrase encapsulates the tragic spiritual state. The absence of "delight" signifies not merely indifference but an active aversion or distaste for God's word. They find no pleasure, joy, or satisfaction in its truth, indicating a profound alienation from God and His ways. Their hearts are not inclined towards Him or His instructions, revealing a deep spiritual sickness.
Literary Devices
Jeremiah 6:10 is rich in literary devices that amplify its message of spiritual lament and divine frustration. The most prominent is Metaphor, particularly in the striking phrase "their ear is uncircumcised." This powerful image draws on the covenant sign of physical circumcision to convey a spiritual reality: just as an uncircumcised foreskin signifies being outside the covenant or unclean, an "uncircumcised ear" symbolizes a spiritual inability or unwillingness to hear and obey God's word, signifying a profound spiritual dullness and resistance to divine truth. The verse also employs Rhetorical Question ("To whom shall I speak, and give warning, that they may hear?"), which effectively conveys Jeremiah's despair and the overwhelming lack of receptive listeners, highlighting the futility of his efforts. The repetition of "behold" (Hebrew: hinnēh) serves as an Exclamation or Interjection, drawing immediate and urgent attention to the shocking spiritual reality being described. Finally, the verse uses Contrast by juxtaposing the life-giving nature of "the word of the LORD" with the people's perception of it as a "reproach" and something in which "they have no delight," powerfully highlighting their profound spiritual alienation and the tragic irony of their rejection.
Theological and Thematic Connections
Jeremiah 6:10 profoundly illustrates the tragic consequences of spiritual hardening and the human capacity to resist divine truth. It underscores the theological principle that God's communication is not merely informational but transformative, requiring a receptive heart. When the heart is closed, God's word, intended for life and guidance, becomes an object of scorn, leading to inevitable judgment. This verse serves as a stark reminder of the importance of cultivating a "circumcised heart" and "ear"—a heart open to conviction and an ear eager to hear and obey God's voice, a theme foundational to Old Testament covenant theology and prophetic ministry.
Reflection and Application
Jeremiah 6:10 stands as a timeless mirror for self-examination, challenging us to honestly assess our own posture toward God's word. In a world saturated with information and distractions, it's easy for our spiritual ears to become "uncircumcised"—dull, distracted, or actively resistant to the challenging truths of Scripture. This verse calls us to cultivate a profound delight in God's word, embracing it not as a burdensome list of rules or an unwelcome critique, but as the very breath of God, life-giving and transformative. It urges us to actively seek to hear, understand, and obey, recognizing that spiritual receptivity is a gift to be cherished and a discipline to be cultivated. When we find ourselves resistant to God's voice, whether through apathy, pride, busyness, or a desire for self-autonomy, Jeremiah's lament serves as a sobering warning of the peril of a hardened heart and the ultimate consequences of rejecting divine counsel. It reminds us that true spiritual vitality is marked by a hunger for God's word and a readiness to submit to its authority.
Questions for Reflection
FAQ
What does "their ear is uncircumcised" mean in a spiritual sense?
In a spiritual sense, "their ear is uncircumcised" (Hebrew: arelah ozen) is a powerful metaphor indicating a deep-seated spiritual dullness, impurity, and unresponsiveness to God's voice. Just as physical circumcision was a sign of the covenant and symbolized purity and dedication to God, an "uncircumcised ear" signifies an ear that is closed, impure, and unwilling to receive divine instruction or correction. It means the people were spiritually deaf, not physically, but because their hearts were hardened by sin and rebellion, making them incapable of truly hearing, understanding, or obeying God's word. This concept is similar to having an "uncircumcised heart" (e.g., Leviticus 26:41 or Deuteronomy 10:16).
Why did the people of Judah consider "the word of the LORD" a "reproach"?
The people of Judah considered "the word of the LORD" a "reproach" because it confronted their pervasive idolatry, social injustice, and superficial religious practices. Jeremiah's message was one of repentance and impending judgment for their disobedience, which was unwelcome and offensive to a people who felt secure in their traditions and believed themselves immune to divine wrath (e.g., Jeremiah 7:4). They viewed God's warnings and commands not as loving guidance or life-giving truth, but as an insult, a burden, or an unwelcome critique that shamed their chosen lifestyle. Instead of delighting in God's instruction, they despised it, actively rejecting the very message that could have led to their salvation and restoration.
Christ-Centered Fulfillment
Jeremiah 6:10, with its lament over spiritual deafness and the rejection of God's word, powerfully foreshadows the ultimate revelation of God's truth in Jesus Christ and the varied responses to Him. The "uncircumcised ear" of Judah, unable to "hearken" to the Lord's word, finds its ultimate parallel in those who, in Jesus's day, had "eyes to see but do not see, and ears to hear but do not hear" (Mark 4:12, echoing Isaiah 6:9-10). Jesus Himself experienced the profound rejection of God's word, as His teachings and very person became a "reproach" to many, particularly the religious leaders who found His claims blasphemous and His authority offensive (e.g., John 8:43). Yet, in Christ, the promise of a new covenant is fulfilled, where God's law is no longer merely external but written on the heart, enabling true hearing and delight (Jeremiah 31:33). Through the indwelling Holy Spirit, believers are given "ears to hear" (Revelation 2:7), circumcised hearts (Romans 2:29), and a genuine "delight" in God's word and His will (Psalm 1:2). Jesus, the living Word of God (John 1:1), embodies the truth that was rejected by ancient Judah. His coming inaugurated an era where spiritual receptivity is granted to all who believe, transforming hearts of stone into hearts of flesh, eager to receive and obey the divine message, and to find their ultimate delight in Him (Psalm 119:103).