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Commentary on Jeremiah 6 verses 9–17
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.
(Verse 15.) They are confused because they have committed an abomination; rather, they have not been confused by their confusion, and they have not known how to blush. This should be read with greater precision according to the Hebrew. And when, he says, they have done so much, are they confused? Have they blushed for their sins? Rather, they have increased sin through contempt, and they have not known how to blush. However, here 'nescierunt' is used in place of 'noluerunt': either due to excessive contempt and the vice of accustomed evil, they were not even able to understand.
Therefore, they will fall among the fallen: at the time of their visitation they will stumble, says the Lord. For, they say, they have not learned to be ashamed, and they have not only lacked work, but even knowledge and the sense of repentance. Therefore, those who once stood among them will fall, along with those who will fall into their vices, and when the time of their visitation and punishment comes, they will join all the fallen. However, it is a great wickedness, not only not to beware, but also not to want to understand sins, and to have no distinction between good and evil deeds.
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SUMMARY
Jeremiah 6:15 delivers a searing indictment against the people of Judah, exposing their profound spiritual insensitivity and moral depravity. Despite committing actions that were an "abomination" to God, they exhibited no shame, remorse, or even the capacity to "blush," indicating a conscience utterly hardened by persistent rebellion. This unrepentant state inevitably leads to severe divine judgment, as the Lord declares they will "fall among them that fall" and be "cast down" at the time of His "visitation," foreshadowing the devastating consequences of their unyielding disobedience and the impending Babylonian exile.
CONTEXT
Literary Context: Jeremiah 6:15 serves as the climactic conclusion to a section (Jeremiah 6:9-15) where the prophet Jeremiah vividly laments the pervasive corruption and spiritual blindness afflicting Jerusalem and Judah. Following a desperate plea for the people to "take warning" (Jeremiah 6:8) lest God's soul be alienated from them, Jeremiah describes the widespread moral decay, noting that from the least to the greatest, everyone is greedy for gain, and both prophets and priests deal falsely, offering a superficial "peace, peace" where there is no true peace (Jeremiah 6:13-14). Verse 15 directly follows this indictment, intensifying the accusation by highlighting their utter lack of shame for these abominable practices. This unrepentant state then naturally transitions into the pronouncements of judgment that continue throughout the chapter, with warnings of a "snare" and "stumbling blocks" (Jeremiah 6:21) and the imminent arrival of a formidable "great nation" from the north (Jeremiah 6:22) to execute God's wrath. The verse thus functions as a pivotal point, underscoring the depth of their spiritual sickness before detailing the inevitable divine response.
Historical & Cultural Context: Jeremiah prophesied during a tumultuous period in Judah's history, spanning the late 7th and early 6th centuries BC, just prior to and during the Babylonian exile. Following the brief spiritual revival under King Josiah, his successors, particularly Jehoiakim, led the nation back into widespread idolatry, social injustice, and covenant infidelity. The people had largely abandoned the Mosaic covenant, embracing pagan worship, engaging in systemic oppression of the vulnerable, and relying on false prophets who promised peace despite their sin. In ancient Near Eastern societies, shame played a crucial role as a social regulator, deterring deviant behavior and upholding communal honor and moral norms. The absence of shame, as depicted in Jeremiah 6:15, was therefore a profound indicator of societal breakdown and deep spiritual apostasy, signifying a complete disregard for both divine law and the foundational principles of their covenant relationship with Yahweh. The "visitation" mentioned in the verse refers to God's sovereign intervention in history, often through foreign powers like Babylon, to bring righteous judgment upon His disobedient people, fulfilling the curses outlined in the Deuteronomic covenant (e.g., Deuteronomy 28).
Key Themes: This verse powerfully contributes to several overarching themes prevalent in the book of Jeremiah. It vividly illustrates the pervasive nature of sin in Judah, demonstrating how deeply moral decay had infiltrated all strata of society, from religious leaders to the common populace (Jeremiah 6:13). A central and striking theme is that of spiritual insensitivity and hardened hearts; their inability to "blush" or feel shame signifies a conscience seared by repeated transgression, rendering genuine repentance seemingly impossible. This starkly contrasts with the prophet's persistent calls for repentance found throughout the book (e.g., Jeremiah 3:12-14). Consequently, the verse underscores the inevitability of divine judgment for unrepentant sin. God's "visitation" is not a benevolent act but a just reckoning, leading to their "fall" and being "cast down," a recurring motif in Jeremiah that culminates in the devastating Babylonian exile and the destruction of Jerusalem (e.g., Jeremiah 25:8-11).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 6:15 employs several powerful Literary Devices to convey its message with striking force. The verse opens with a Rhetorical Question ("Were they ashamed...?"), which immediately engages the listener and then emphatically answers itself, underscoring the shocking reality of Judah's spiritual state. The Repetition of "ashamed" ("they were not at all ashamed") serves to intensify the emphasis on their utter lack of remorse, driving home the point of their profound insensitivity. The phrase "neither could they blush" is a vivid Metonymy or Synecdoche, where a physical manifestation (blushing) stands for the underlying emotional and moral state (shame and a sensitive conscience). It is a striking and visceral image that powerfully communicates the depth of their spiritual deadness and the complete absence of any internal moral alarm system. Finally, the declaration of judgment ("therefore they shall fall among them that fall: at the time [that] I visit them they shall be cast down, saith the LORD") functions as a definitive Prophetic Pronouncement, a solemn statement of divine consequence for persistent rebellion, emphasizing the certainty and justice of God's impending action.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 6:15 serves as a profound theological commentary on the perilous dangers of a hardened heart and the severe consequences of unrepentant sin. It powerfully underscores God's righteous character, demonstrating that while He is infinitely patient and merciful, His justice demands a response to persistent rebellion and moral decay. The chilling absence of shame reveals a people who have not only overtly rejected God's covenant and law but have also tragically lost the internal moral compass that would lead them to acknowledge their transgression and seek restoration. This pervasive spiritual insensitivity is presented as the direct precursor to inevitable divine judgment, as God's "visitation" in this context is a just reckoning for their abominable practices and unyielding defiance. The verse highlights the critical importance of maintaining a tender conscience and the absolute necessity of genuine repentance as the only pathway to avoiding catastrophic spiritual and physical consequences.
REFLECTION AND APPLICATION
Jeremiah 6:15 presents a sobering and challenging mirror for both individuals and societies today. It compels us to honestly examine the state of our own consciences: are we quick to feel conviction and godly sorrow when we stray from God's path, or have we, like ancient Judah, become desensitized to sin, finding ourselves unable to "blush" at actions that grieve the Holy Spirit or violate God's commands? The profound danger lies not merely in committing sin, but in the insidious loss of the capacity for shame and repentance, which effectively severs our connection to God's grace and invites His just discipline. This verse serves as a powerful call to cultivate a tender heart, to remain acutely sensitive to the Holy Spirit's conviction, and to embrace genuine, heartfelt repentance as the indispensable pathway to restoration, forgiveness, and abundant life. While God's forgiveness is always available for the repentant heart, a heart that defiantly refuses to acknowledge its wrongdoing is on a perilous trajectory toward inevitable and dire consequences. We are challenged to regularly assess if our moral compass is still precisely calibrated to God's unchanging truth, or if the pervasive influence of sin and cultural norms in our world has dulled our spiritual senses and hardened our hearts.
Questions for Reflection
FAQ
What does "abomination" refer to in this context?
Answer: In Jeremiah 6:15, "abomination" (Hebrew: tôwʻêbah, H8441) refers to actions and practices that are utterly detestable and abhorrent to God. While it can encompass various forms of moral perversion and social injustice (such as oppression of the poor, deceit, and violence), in the context of ancient Israel, it most frequently refers to idolatry and pagan worship practices that directly violated God's covenant and His exclusive claim to worship. These included practices like child sacrifice, cult prostitution, and the worship of false gods. The fact that the people committed such acts without shame underscored the depth of their spiritual depravity and their complete disregard for God's holiness and His revealed will.
What does it mean that "they could not blush"?
Answer: The phrase "neither could they blush" is a powerful idiom signifying a profound and alarming lack of shame, remorse, or moral sensitivity. Blushing is an involuntary physical reaction often associated with embarrassment, guilt, or modesty. When people are so hardened by sin that they no longer blush, it means their conscience has become seared and desensitized, and they are completely unashamed of their wrongdoing. This indicates a deep spiritual sickness where they no longer recognize or care that their actions are offensive to God or morally wrong. It's a dire sign of a society that has lost its moral compass and is beyond self-correction, setting the stage for divine judgment, as seen in the broader biblical narrative of God's judgment on those with a reprobate mind (Romans 1:28).
CHRIST-CENTERED FULFILLMENT
Jeremiah 6:15, with its grim portrayal of unashamed sin and impending judgment, finds its ultimate Christ-centered fulfillment in the stark contrast between fallen humanity's spiritual insensitivity and God's perfect righteousness revealed in Jesus Christ. The inability of Judah to blush highlights humanity's desperate need for a radical transformation of the heart, a spiritual renewal that only Christ can provide. While the people of Jeremiah's day were "cast down" due to their unrepentant sin, Jesus, the perfect Lamb of God, was willingly "cast down" and crucified, not for His own sin, but for the abominations of humanity (Isaiah 53:5-6). He bore the full weight of divine judgment that we deserved, so that those who believe in Him might not "fall" into eternal condemnation but be lifted up to eternal life (John 3:16). Furthermore, the Holy Spirit, sent by Christ, powerfully convicts the world of sin, righteousness, and judgment (John 16:8), thereby restoring the sensitivity of conscience that Judah had tragically lost. Through Christ, believers are given a new heart and a new spirit (Ezekiel 36:26), enabling us to feel godly sorrow for sin, which leads to genuine repentance and salvation (2 Corinthians 7:10). Thus, Jeremiah's solemn warning underscores the profound grace of God in Christ, who provides the only true escape from the consequences of unashamed rebellion and offers the pathway to genuine spiritual renewal and reconciliation with God.