TRV
See on the biblical-era map
Study This Verse
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.
(Versed 16 and following) Thus says the Lord: Stand on the roads and see, and inquire about the ancient paths, which is the good way, and walk in it, and you will find refreshment (or purification) for your souls. And they said: we will not walk (or we will not go). And I appointed watchmen over you, listen to the sound of the trumpet. And they said, we will not listen. Therefore hear (or they have heard) O nations: and know (or know) the congregation (or those who feed the flocks): or according to Symmachus, and know (the testimony that is in them) how much I will do to them. Listen, O earth. If the parable of the Gospel is understood, it will provide understanding of this place: in which a good merchant is said to sell all pearls, in order to buy the most precious pearl for its price (Matth. XIII); which, indeed, through the Patriarchs and Prophets, we come to him who says: I am the way (John XIV). Therefore, we must stand in the prophets, and contemplate and inquire diligently about the ancient or eternal paths, which have been trodden by many holy ones, which are more significantly called 'trails' in Greek, which is the good way in the Gospel (Matth. VII), and we must walk in it: and when this way is found, it provides refreshment or purification for the souls of believers. But they replied in opposition, we will not walk in the way of the Gospel: as the Prophet specifically says about the perfidy of the Jews. And immediately he brings forth: And I have set watchmen over you. No doubt that the chorus of the Apostles is indicated, according to Ezekiel: Son of man, I have made you a watchman for the house of Israel (Ezek. III, 17). And I have commanded you to listen to the sound of the trumpet, or the commandments of the Gospel, or the teachings of the Apostles, according to Isaiah: Go up to the high mountain, herald of good news to Zion; lift up your voice with strength, O Jerusalem, herald of good news (Isai. XL, 9). They said: We will not listen; and when invited to the dinner, they did not want to come: therefore it is said: Hear, O nations. This is what the Apostles followed, when they spoke in Lycaonia: It was necessary for you to speak the word of God first: but because you reject it, and judge yourselves unworthy of eternal life: behold, we turn to the nations (Acts 13:46). And know, congregation, not at all Jewish, but of all nations: whether you who shepherd the flocks, bishops and priests and all the ecclesiastical order: or you know the testimony that is in them. For the testimony of God is faithful, providing wisdom to the little ones (Psalm 18:8). To whom the Lord speaks: Do not be afraid, little flock (Luke 12:31). And: Behold, I and the children whom God has given me (Isaiah 8:18). Therefore, know the great things I will do for the unbelieving people. And it is added: Hear, O earth, the whole world is called to listen: just as we read in the beginning of Isaiah: Hear, O heavens, and give ear, O earth (ibid., 1); what the Lord will do for the people of Judah.
Jeremiah refers to their guides by the term “shepherds,” not simply those accorded spiritual guidance but also kings and rulers who have accepted the divine message. This is the way the divine apostles Barnabas and Paul also behaved. When they entered a certain synagogue, they principally engaged the Jews in discussion. But when they perceived their unbelief, they said, “It was necessary to speak the word of God to you first, but since you resist it and pass judgment on yourselves as unworthy of eternal life, we turn to the nations, the Lord having given us this direction. I have placed you as a light for the nations to bring salvation to the ends of the earth.” This is where this prophecy finds its fulfillment.
Continue studying Jeremiah 6:17 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Jeremiah 6:17 vividly portrays God's unwavering faithfulness and compassionate initiative in warning His people, Judah, through His divinely appointed messengers, the prophets. Despite the clear and urgent divine summons to heed the impending danger—symbolized by the trumpet's alarm—the verse tragically reveals the nation's profound spiritual deafness and defiant refusal to listen or obey. It encapsulates a timeless tension between divine patience and human rebellion, foreshadowing the inevitable consequences of unheeded warnings and highlighting a recurring theme of spiritual obstinacy within the biblical narrative.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 6:17 employs several powerful literary devices to convey its profound message and emotional weight. The central device is Metaphor, where the "watchmen" serve as a vivid metaphor for the prophets, divinely appointed to warn the people of impending judgment and call them to repentance. Similarly, the "sound of the trumpet" is a potent metaphor for the urgent, unmistakable divine warning of war, imminent destruction, and the need for immediate action. There is a striking use of Antithesis or Contrast, which starkly juxtaposes God's benevolent, persistent efforts to warn His people ("I set watchmen... saying, Hearken") with their stubborn, defiant, and ultimately fatal refusal ("But they said, We will not hearken"). This sharp contrast underscores the tragedy of human rebellion against divine grace and mercy. The inclusion of Direct Speech ("Hearken to the sound of the trumpet" and "We will not hearken") brings an immediate and dramatic tension to the interaction, allowing the reader to directly hear both God's urgent command and the people's rebellious response. This combination of devices makes the verse not only informative but also deeply emotionally resonant, highlighting the profound spiritual conflict and moral culpability at its core.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 6:17 serves as a poignant microcosm of the entire biblical narrative concerning God's relationship with humanity: a loving, patient God who consistently reaches out with warnings, calls to repentance, and offers of salvation, met by humanity's recurring tendency towards rebellion, spiritual deafness, and self-destructive choices. The verse profoundly underscores the divine attributes of patience, long-suffering, and justice, demonstrating that God does not desire the destruction of the wicked but their turning and living. However, it also highlights the grave and inevitable consequences of rejecting divine counsel and grace. The "watchmen" represent the prophetic office, a crucial aspect of God's communication strategy throughout salvation history, designed to hold humanity accountable and guide them toward righteousness. The people's defiant refusal to "hearken" signifies not merely a lack of hearing, but a deep-seated spiritual rebellion that prioritizes self-will and sin over divine wisdom, ultimately leading to self-inflicted judgment and alienation from God.
REFLECTION AND APPLICATION
Jeremiah 6:17 serves as a timeless and convicting mirror for contemporary believers, challenging us to honestly assess our own responsiveness to God's voice in our lives. Just as God graciously appointed watchmen for ancient Judah, He continues to provide warnings, guidance, and calls to repentance for us today through His inspired Word, the conviction and promptings of the Holy Spirit, the counsel of faithful spiritual leaders, and even the natural consequences of our choices. The "sound of the trumpet" in our lives might manifest as a profound conviction from Scripture, a gentle nudge from the Spirit towards obedience, a challenging sermon that exposes our sin, or a difficult circumstance designed to draw us back to Him. The crucial and life-altering question for us is whether we, like Judah, choose to harden our hearts and defiantly declare, "We will not hearken," or if we cultivate a spirit of humility, attentiveness, and eager obedience. Our spiritual well-being, our alignment with God's perfect will, and the depth of our relationship with Him depend profoundly on our willingness to listen deeply, repent genuinely, and respond faithfully to His ongoing calls, recognizing that spiritual apathy or deliberate disobedience carries profound and far-reaching consequences.
Questions for Reflection
FAQ
Who are the "watchmen" in a modern context, and how do they deliver God's warnings?
Answer: In a modern context, the "watchmen" can be understood as those whom God has appointed, gifted, and called to speak His truth and warn His people. This primarily includes faithful biblical preachers, teachers, and spiritual leaders who diligently study, rightly divide, and courageously proclaim God's inspired Word. They deliver warnings by expounding Scripture, highlighting sin, calling for repentance, and discerning spiritual dangers within the church and the wider culture. The "sound of the trumpet" today is often the clear, uncompromising, and authoritative declaration of biblical truth, which serves as a call to attention, a warning of impending judgment for sin, and an invitation to return to God, much like the prophets of old. Believers are called to test all things by the authoritative Word of God, as encouraged in 1 Thessalonians 5:21.
What does it mean for people to "not hearken" to God's warnings?
Answer: To "not hearken" (Hebrew: qâshab) goes far beyond merely not hearing; it signifies a deliberate, active, and willful refusal to listen attentively, to pay heed, or to obey. It implies a hardened heart and a defiant rejection of divine counsel, wisdom, and authority. In the context of Jeremiah 6:17, it means that despite clear, urgent, and compassionate warnings from God's appointed messengers, the people chose to ignore, dismiss, or actively resist the call to repentance and change. This spiritual deafness is often rooted in pride, self-will, a love for sin, and a preference for one's own desires over God's commands, ultimately leading to a path of continued disobedience and eventual judgment, as seen in Jeremiah 7:24.
Why did God keep sending warnings if He knew the people would not listen?
Answer: God's persistent sending of warnings, even when He foreknew the people's ultimate rejection, underscores several profound aspects of His divine character: His unwavering love, infinite patience, and perfect justice. Firstly, it supremely demonstrates His merciful character; He is "slow to anger and abounding in steadfast love" (Psalm 103:8). He desires repentance and life, not destruction. Secondly, it meticulously establishes the justice of His judgment. By providing ample, repeated warnings, God ensures that His people are utterly without excuse when judgment finally comes. Their condemnation is not arbitrary but a direct and just consequence of their deliberate, willful choice to reject His grace, His counsel, and His covenant. This divine pattern of patient warning before judgment is consistent throughout Scripture, from the warnings before the Flood (Genesis 6:3) to the compassionate yet rejected ministry of Jesus Himself (Matthew 23:37).
CHRIST-CENTERED FULFILLMENT
Jeremiah 6:17, with its poignant portrayal of God's persistent warnings met by humanity's entrenched rebellion, finds its ultimate and most profound fulfillment in the person and redemptive ministry of Jesus Christ. He is the supreme "Watchman," the very Word of God made flesh, sent by the Father to deliver the ultimate warning and the final, most gracious call to repentance and salvation. Just as the Old Testament prophets sounded the trumpet of impending judgment for sin, Jesus declared the arrival of the Kingdom of God and the urgent, non-negotiable need for all to repent and believe the good news (Mark 1:15). He stood as the clearest, most authoritative voice of God, warning of the eternal consequences of unbelief and offering the only path to abundant life. Yet, tragically, like ancient Judah, "He came to His own, and His own people did not receive Him" (John 1:11). The very people to whom He was sent, and for whom He came to lay down His life, rejected His warnings, His message, and ultimately His person, leading to His crucifixion. However, in this ultimate act of rejection, God's patient pursuit of humanity reached its zenith. Through Christ's atoning death on the cross and His glorious resurrection, the "sound of the trumpet" now calls not merely to warning, but to salvation, offering full forgiveness, reconciliation, and new life to all who will finally "hearken" to the voice of the Good Shepherd (John 10:27). Thus, Jeremiah's lament foreshadows the greater tragedy of Christ's rejection, yet also gloriously points to the greater grace found in His atoning work, which offers a path for all to turn from rebellion and truly live.