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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 6:18–30. His three-level outline is real structure in the source text, so it is rendered as structure.
Here, I. God appeals to all the neighbours, nay, to the whole world, concerning the equity of his proceedings against Judah and Jerusalem (Jer 6:18, Jer 6:19): "Hear, you nations, and know particularly, O congregation of the mighty, the great men of the nations, that take cognizance of the affairs of states about you and make remarks upon them. Observe now what is doing among those of Judah and Jerusalem; you hear of the desolations brought upon them, the earth rings of it, trembles under it; you all wonder that I should bring evil upon this people, that are in covenant with me, that profess relation to me, that have worshipped me, and been highly favoured by me; you are ready to ask, Wherefore has the Lord done thus to this land? Deu 29:24. Know then," 1. "That it is the natural product of their devices. The evil brought upon them is the fruit of their thought. They thought to strengthen themselves by their alliance with foreigners, and by that very thing they weakened and diminished themselves, they betrayed and exposed themselves." 2. "That it is the just punishment of their disobedience and rebellion. God does but execute upon them the curse of the law for their violation of its commands. It is because they have not hearkened to my words nor to my law, nor regarded a word I have said to them, but rejected it all. They would never have been ruined thus by the judgments of God's hand if they had not refused to be ruled by the judgments of his mouth: therefore you cannot say that they have any wrong done them."
II.God rejects their plea, by which they insisted upon their external services as sufficient to atone for all their sins.
Alas! it is a frivolous plea (Jer 6:20): "To what purpose come there to me incense and sweet cane, to be burnt for a perfume on the golden altar, though it was the best of the kind, and far-fetched? What care I for your burnt-offerings and your sacrifices?" They not only cannot profit God (no sacrifice does, Psa 50:9), but they do not please him, for none does this but the sacrifice of the upright; that of the wicked is an abomination to him. Sacrifice and incense were appointed to excite their repentance, and to direct them to a Mediator, and assist their faith in him. Where this good use was made of them they were acceptable, God had respect to them and to those that offered them. But when they were offered with an opinion that thereby they made God their debtor, and purchased a license to go on in sin, they were so far from being pleasing to God that they were a provocation to him.
III.He foretels the desolation that was now coming upon them.
1.God designs their ruin because they hate to be reformed (Jer 6:21): I will lay stumbling-blocks before this people, occasions of falling not into sin, but into trouble. Those whom God has marked for destruction he perplexes and embarrasses in their counsels, and obstructs and retards all the methods they take for their own safety. The parties of the enemy, which they met with wherever they went, were stumbling-blocks to them; in ever corner they stumbled upon them and were dashed to pieces by them: The fathers and the sons together shall fall upon them; neither the fathers with their wisdom, nor the sons with their strength and courage, shall escape them, or get over them. The sons that sinned with their fathers fall with them. Even the neighbour and his friend shall perish and not be able to help either themselves or one another.
2.He will make use of the Chaldeans as instruments of it; for whatever work God has to do he will find out proper instruments for the doing of it. This is a people fetched from the north, from the sides of the earth. Babylon itself lay a great way off northward; and some of the countries that were subject to the king of Babylon, out of which his army was levied, lay much further. These must be employed in this service, Jer 6:22, Jer 6:23. For,
(1.)It is a people very numerous, a great nation, which will make their invasion the more formidable.
(2.)It is a warlike people. They lay hold on bow and spear, and at this time know how to use them, for they are used to them. They ride upon horses, and therefore they march the more swiftly, and in battle press the harder. No nation had yet brought into the field a better cavalry that the Chaldeans.
(3.)It is a barbarous people. They are cruel and have no mercy, being greedy of prey and flushed with victory. They take a pride in frightening all about them; their voice roars like the sea. And,
(4.)They have a particular design upon Judah and Jerusalem, in hopes greatly to enrich themselves with the spoil of that famous country. They are set in array against thee, O daughter of Zion! The sins of God's professing people make them an easy prey to those that are God's enemies as well as theirs.
IV.He describes the very great consternation which Judah and Jerusalem should be in upon the approach of this formidable enemy, Jer 6:24-26.
1.They own themselves in a fright, upon the first intelligence brought them of the approach of the enemy: "When we have but heard the fame thereof our hands wax feeble, and we have no heart to make any resistance; anguish has taken hold of us, and we are immediately in an extremity of pain, like that of a woman in travail." Note, Sense of guilt quite dispirits men, upon the approach of any threatening trouble. What can those hope to do for themselves who have made God their enemy?
2.They confine themselves by consent to their houses, not daring to show their heads abroad; for, though they could not but expect that the sword of the enemy would at last find them out there, yet they would rather die tamely and meanly there than run any venture, either by fight or flight, to help themselves. Thus they say one to another, "Go not forth into the field, no not to fetch in your provision thence, nor walk by the way; dare not to go to church or market, it is at your peril if you do, for the sword of the enemy, and the fear of it, are on every side; the highways are unoccupied, as in Jael's time," Jdg 5:6. Let this remind us, when we travel the roads in safety and there is none to make us afraid, to bless God for our share in the public tranquillity.
3.The prophet calls upon them sadly to lament the desolations that were coming upon them. He was himself the lamenting prophet, and called upon his people to join with him in his lamentations: "O daughter of my people, hear they God calling thee to weeping and mourning, and answer his call: do not only put on sackcloth for a day, but gird it on for thy constant wear; do not only put ashes on thy head, but wallow thyself in ashes; put thyself into close mourning, and use all the tokens of bitter lamentation, not forced and for show only, but with the greatest sincerity, as parents mourn for an only son, and think themselves comfortless because they are childless. Thus do thou lament for the spoiler that suddenly comes upon us. Though he has not come yet, he is coming, the decree has gone forth: let us therefore meet the execution of it with a suitable sadness." As saints may rejoice in hope of God's mercies, though they see them only in the promise, so sinners must mourn for fear of God's judgments, though they see them only in the threatenings.
V.He constitutes the prophet a judge over this people that now stand upon their trial:
as Jer 1:10, I have set thee over the nations; so here, I have set thee for a tower, or as a sentinel, or a watchman, upon a tower, among my people, as an inspector of their actions, that thou mayest know, and try their way, Jer 6:27. Not that God needed any to inform him concerning them; on the contrary, the prophet knew little of them in comparison but by the spirit of prophecy. But thus God appeals to the prophet himself, and his own observation concerning their character, that he might be fully satisfied in the equity of God's proceedings against them and with the more assurance give them warning of the judgments coming. God set him for a tower, conspicuous to all and attacked by many, but made him a fortress, a strong tower, gave him courage to stem the tide and bear the shock of their displeasure. Those that will be faithful reprovers have need to be firm as fortresses. Now in trying their way he will find two things: - 1. That they are wretchedly debauched (Jer 6:28): They are all grievous revolters, revolters of revolters (so the word is), the worst of revolters, as a servant of servants is the meanest servant. They have a revolting heart, have deeply revolted, and revolt more and more. They seemed to start fair, but they revolt and start back. They walk with slanders; they make nothing of belying and backbiting one another, nay, they make a perfect trade of it; it is their constant course, and they govern themselves by the slanders they hear, hating those that they hear ill-spoken of, though ever so unjustly. They are brass and iron, base metals, and there is nothing in them that is valuable. They were as silver and gold, but they have degenerated. Nay, as they are all revolters, so they are all corrupters, not only debauched themselves, but industrious to debauch others, to corrupt them as they themselves are corrupt; nay, to make them seven times more the children of hell than themselves. It is often so; sinners soon become tempters. 2. That they would never be reclaimed and reformed; it was in vain to think of reforming them, for various methods had been tried with them, and all to no purpose, Jer 6:29, Jer 6:30. He compares them to ore that was supposed to have some good metal in it, and was therefore put into the furnace by the refiner, who used all his art, and took abundance of pains, about it, but it proved all dross, nothing of any value could be extracted out of it. God by his prophets and by his providences had used the most proper means to refine this people and to purify them from their wickedness; but it was all in vain. By the continual preaching of the word, and in a series of afflictions, they had been kept in a constant fire, but all to no purpose. The bellows have been still kept so near the fire, to blow it, that they are burnt with the heat of it, or they are quite worn out with long use and thrown into the fire as good for nothing. The prophets have preached their throats sore with crying aloud against the sins of Israel, and yet they are not convinced and humbled. The lead, which was then used in refining silver, as quicksilver is now, is consumed of the fire, and has not done its work. The founder melts in vain; his labour is lost, for the wicked are not plucked away, no care is taken to separate between the precious and the vile, to purge out the old leaven, to cast out of communion those who, being corrupt themselves, are in danger of infecting others. Or, Their wickednesses are not removed (so some read it); they are still as bad as ever, and nothing will prevail to part between them and their sins. They will not be brought off from their idolatries and immoralities by all they have heard, and all they have felt, of the wrath of God against them; and therefore that doom is passed upon them (Jer 6:30): Reprobate silver shall they be called, useless and worthless; they glitter as if they had some silver in them, but there is nothing of real virtue or goodness to be found among them; and for this reason the Lord has rejected them. He will no more own them as his people, nor look for any good from them; he will take them away like dross (Psa 119:119), and prepare a consuming fire for those that would not be purified by a refining fire. By this it appears, (1.) That God has no pleasure in the death and ruin of sinners, for he tries all ways and methods with them to prevent their destruction and qualify them for salvation. Both his ordinances and his providences have a tendency this way, to part between them and their sins; and yet with many it is all lost labour. We have piped unto you, and you have not danced; we have mourned unto you, and you have not wept. Therefore, (2.) God will be justified in the death of sinners and all the blame will lie upon themselves. He did not reject them till he had used all proper means to reform them; did not cast them off so long as there was any hope of them, nor abandon them as dross till it appeared that they were reprobate silver.
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.
Perhaps he will say to me, who am not reformed even by blows, I know that you are obstinate, and your neck is an iron sinew, the heedless is heedless, and the lawless person acts lawlessly, naught is the heavenly correction, naught the scourges. The bellows are burned, the lead is consumed, as I once reproached you by the mouth of Jeremiah, the founder melted the silver in vain, your evil deeds are not melted away. Can you abide my wrath? says the Lord. Has not my hand the power to inflict on you other plagues also?
(Verse 27 and following) I have appointed you as a strong tester among my people, and you will know and prove their ways. All these leaders are turning away (or disobedient), walking deceitfully (or perversely). Bronze and iron are all corrupted, the bellows in the fire have failed (which the Greeks more significantly call a 'puffer'), the lead is consumed, the refiner has vainly blown (or the moneylender). For their wickedness is not consumed: call them reprobate silver, for the Lord has rejected them. The prophet is given as a strong proof to an unbelieving people, which is called Mabsar in Hebrew, which either means fortified, according to Aquila, or enclosed and surrounded, according to Symmachus and the Septuagint, like a very strong city, so that it fears no treachery from any people; and when you have proven and understood the way of a sinful people, then you will understand that silver mixed with copper cannot be purged in any way. For just as lead is mixed with metals that are adulterated and corrupted, so that the foreign material can be separated, and if perhaps it has not been purified, all the lead is consumed and reduced to nothing: in the same way, every discourse of teachings and prophetic speech perishes in those who scorn to listen (Psalm 57). Let us speak also about those who, like deaf asps, plug their ears so as not to hear the voices of those who enchant. For the mint worker and the metal smelter have labored in vain: their wickedness has not been consumed. Therefore, they are called not silver, but reprobate silver, because the Lord has rejected them. And the princes are those who turn away from the Lord, who walk perversely and deceitfully.
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Summary
Jeremiah 6:28 presents a stark divine indictment against the people of Judah, revealing the profound depth of their spiritual depravity and moral corruption. Through vivid metaphors and direct accusations, the prophet declares them to be utterly rebellious, characterized by malicious slander, and inherently unyielding to God's refining processes, likening them to base metals incapable of purification. This verse encapsulates the tragic culmination of Judah's persistent turning away from the Lord, underscoring the pervasive nature of their sin and the inevitability of the severe judgment that awaits them.
Context
Literary Context
Jeremiah 6:28 serves as the grim conclusion to a significant section (Jeremiah 6:27-30) where God commissions Jeremiah as a "tester of metals" or an assayer among His people. The preceding verse, Jeremiah 6:27, explicitly states Jeremiah's divine assignment: "I have set thee for a tower and a fortress among my people, that thou mayest know and try their way." This commission implies a meticulous examination of Judah's spiritual quality, akin to a metallurgist assessing ore for purity. Verse 28 then delivers the devastating findings of this divine assay: the people are not merely impure, but fundamentally unrefinable, signifying their complete resistance to repentance and transformation. The subsequent verses, Jeremiah 6:29-30, further elaborate on the failure of the refining process, lamenting that the dross could not be separated, and thus, they are called "reprobate silver," utterly worthless.
Historical & Cultural Context
Jeremiah prophesied during the tumultuous late 7th and early 6th centuries BCE, a period of immense political instability and spiritual decline for the southern kingdom of Judah. While external threats from rising empires like Babylon loomed, Jeremiah's primary concern was Judah's internal moral decay and spiritual apostasy. The people had largely abandoned their covenant with Yahweh, engaging in widespread idolatry, social injustice, and religious hypocrisy, despite repeated warnings from prophets. The cultural context of metallurgy was deeply understood in ancient Near Eastern societies, which relied on refining processes to extract precious metals from raw ore. This imagery would have resonated profoundly with Jeremiah's audience, conveying the idea that God, as the ultimate refiner, was attempting to purify His people, but their hearts had become so hardened that the process was futile. Their corruption was not superficial but deeply ingrained, mirroring the pervasive societal breakdown described throughout the book, such as the widespread injustice detailed in Jeremiah 5:26-28.
Key Themes
This verse powerfully contributes to several overarching themes within Jeremiah and the broader prophetic literature. It highlights the theme of Profound Spiritual Rebellion, emphasizing that Judah's disobedience was not incidental but a deep-seated, persistent turning away from God, characterized by an obstinate refusal to heed divine warnings (as seen in Jeremiah 7:23-26). The theme of Moral Degeneration is strikingly evident in the description of their "slanders" and being "corrupters," pointing to a society where ethical conduct has collapsed and destructive behaviors are normalized. Furthermore, the verse underscores Divine Judgment and Assessment, portraying God's righteous evaluation of His people's spiritual state, leading to the inevitable consequence of their unfaithfulness. Finally, the metaphor of "brass and iron" vividly portrays the theme of Hardness of Heart, signifying their unresponsiveness to God's refining discipline and prophetic word, a stubbornness that ultimately precludes purification and leads to severe consequences, as warned in Jeremiah 5:23.
Exposition and Analysis
Key Word Analysis
This primitive root means "to turn away," and morally, "to be refractory." In Jeremiah 6:28, it describes the people as "revolters," indicating a deep-seated, stubborn, and rebellious nature. It's not merely a momentary lapse but a characteristic state of being, where they persistently turn away from God's commands and covenant obligations. This word conveys an obstinate refusal to submit to divine authority, making them unruly and defiant.
Derived from a root meaning "to travel about," this term refers to a "scandal-monger" or "talebearer." When the verse states they are "walking with slanders," it implies that malicious gossip, deceit, and treachery are not just isolated incidents but are integral to their way of life and social interactions. It paints a picture of a society riddled with dishonesty, backbiting, and destructive communication that undermines trust and community.
This primitive root means "to decay" or, causatively, "to ruin" (literally or figuratively). When applied to the people as "corrupters," it signifies that they are not only morally decayed themselves but also actively agents of ruin and destruction. They spread their corruption, influencing others negatively and undermining the moral and spiritual integrity of the nation. This word emphasizes their destructive impact, leading to a pervasive state of moral and spiritual waste.
Verse Breakdown
"They [are] all grievous revolters"
This initial declaration sets the tone, asserting that the entire populace is characterized by profound and widespread rebellion against God. The term "grievous" (from H5493 çûwr, meaning to turn off, implying a severe turning away) combined with "revolters" (H5637 çârar) emphasizes the deep-seated nature of their defiance. It's not just occasional sin, but a pervasive, stubborn, and active turning away from divine truth and authority, marking their core identity. This indicates a deliberate and persistent refusal to conform to God's will.
"walking with slanders"
This phrase describes their habitual conduct and societal interaction. "Walking" (H1980 hâlak) signifies their manner of life, their everyday behavior and moral trajectory. They are not merely engaging in slander occasionally, but "walking with" it, implying that malicious gossip, deceit, and tale-bearing (H7400 râkîyl) are integral companions to their daily lives. This paints a vivid picture of a society permeated by dishonesty and destructive speech, eroding trust, fostering division, and reflecting their internal corruption.
"[they are] brass and iron"
This powerful metaphor is central to the verse's meaning. Brass (H5178 nᵉchôsheth) and iron (H1270 barzel) are base metals, hard, unyielding, and notoriously difficult to purify. In the context of the preceding verses where God is depicted as the refiner, this signifies that the people's hearts have become so hardened and their character so coarse that they are inherently resistant to God's refining fire. They are not merely impure with dross that can be removed; they are fundamentally composed of unrefinable material, symbolizing their complete resistance to repentance and spiritual transformation, rendering God's efforts futile.
"they [are] all corrupters"
This concluding statement summarizes their destructive nature and impact. The word "corrupters" (H7843 shâchath) indicates that they are not only corrupted themselves but actively spread decay and ruin. They are agents of moral and spiritual degeneration, influencing others negatively and undermining the fabric of their society. This highlights the pervasive and active nature of their sin, affecting not just their own souls but extending its destructive influence throughout the entire nation.
Literary Devices
Jeremiah 6:28 employs several powerful Literary Devices to convey the severity of Judah's spiritual condition and the divine verdict. The most prominent is Metaphor, particularly in the declaration "[they are] brass and iron." This imagery directly compares the people to base metals, which, in the context of the preceding verses about refining, signifies their unyielding nature and inherent resistance to purification. Unlike precious metals that can be refined to yield purity, brass and iron suggest an unchangeable, hardened state, incapable of yielding spiritual integrity. This metaphor powerfully underscores their stubbornness and the futility of God's attempts to cleanse them. Additionally, the phrase "walking with slanders" can be seen as a form of Personification, where slander is almost depicted as a constant companion or an intrinsic part of their daily life, emphasizing its pervasive presence and integration into their character. The repeated use of the intensifier "all" ("all grievous revolters," "all corrupters") functions as a form of Hyperbole or Exaggeration, stressing the widespread and pervasive nature of their corruption, indicating that this is not an isolated problem but a characteristic of the entire nation. This collective indictment amplifies the sense of hopelessness regarding their spiritual state and the inevitability of judgment.
Theological and Thematic Connections
Jeremiah 6:28 stands as a stark theological declaration of humanity's capacity for profound rebellion and self-corruption when it persistently rejects divine truth and grace. It underscores God's perfect discernment and righteous judgment, revealing that when His people harden their hearts against His refining work, they become spiritually unyielding and agents of decay. This verse highlights the tragic consequence of prolonged disobedience: a state where moral degeneration becomes so deeply ingrained that purification seems impossible, leading to divine abandonment and judgment. It serves as a powerful reminder that God's patience, while vast, is not infinite, and His justice demands a response to pervasive sin, ultimately resulting in the removal of those who refuse to be purified.
Reflection and Application
Jeremiah 6:28 is a sobering mirror, urging us to deeply examine our own hearts and the spiritual health of our communities. It challenges us to confront any areas where we might be stubbornly resisting God's word, choosing our own way over His, or allowing sin to harden our hearts. The imagery of "walking with slanders" compels us to scrutinize our communication, reminding us that gossip, malicious speech, and dishonesty are not trivial but destructive forces that corrupt individuals and communities. We are called to be agents of truth and edification, not decay. Furthermore, the metaphor of "brass and iron" serves as a powerful warning against becoming unyielding to God's refining work in our lives. God continually seeks to purify us, whether through His Word, through trials, or through the conviction of the Holy Spirit. Our response should be one of pliability and repentance, allowing Him to transform us into precious vessels, rather than resisting His grace and becoming spiritually unrefinable. Our spiritual state has a profound ripple effect, and this verse reminds us to strive to be a sanctifying influence, contributing to growth and integrity rather than corruption.
Questions for Reflection
FAQ
What does the "brass and iron" metaphor signify in this context?
The "brass and iron" metaphor in Jeremiah 6:28 is a powerful symbol of the people's inherent and pervasive spiritual corruption and their unyielding resistance to God's purifying work. In ancient metallurgy, refiners would heat ore to separate precious metals (like silver and gold) from impurities (dross). However, brass (H5178, nᵉchôsheth) and iron (H1270, barzel) are base metals that cannot be refined into something more precious. They are hard, unyielding, and resistant to the refining fire. Therefore, when God declares His people to be "brass and iron," He is conveying that their hearts have become so hardened and their rebellion so ingrained that they are fundamentally unrefinable. They are not merely impure; they are inherently coarse and resistant to repentance and transformation, making God's attempts to purify them futile, as further lamented in Jeremiah 6:29-30.
How does Jeremiah 6:28 relate to the broader theme of God's judgment?
Jeremiah 6:28 is a pivotal verse that directly articulates the divine verdict preceding imminent judgment. It serves as the conclusion of God's "assay" or testing of His people (as described in Jeremiah 6:27), revealing their profound spiritual failure. Because they are found to be "grievous revolters," "walking with slanders," "brass and iron," and "corrupters," they are deemed beyond internal purification. This unrefinable state necessitates external, severe judgment. The verse thus justifies the impending Babylonian exile and the destruction of Jerusalem, portraying these calamities not as arbitrary punishment but as the just consequence of a people whose pervasive sin has rendered them completely resistant to God's gracious attempts at restoration. It underscores the theme that persistent rebellion inevitably leads to divine discipline, as also seen in the warnings throughout Deuteronomy 28.
Is there hope for a people described as "corrupters"?
While Jeremiah 6:28 paints a bleak picture of Judah's immediate spiritual state, the broader prophetic message of Jeremiah, and indeed the entire biblical narrative, offers hope beyond such dire pronouncements. For the generation addressed, the immediate outlook was severe judgment and exile. However, Jeremiah also prophesied a future restoration and a new covenant (as detailed in Jeremiah 31:31-34), where God would write His law on their hearts and forgive their iniquity. This future hope is not based on the people's ability to purify themselves (which Jeremiah 6:28 shows they cannot), but on God's sovereign grace and His promise to act. Ultimately, the true and lasting hope for "corrupters" lies not in human effort but in divine intervention, culminating in the redemptive work of Christ.
Christ-Centered Fulfillment
Jeremiah 6:28 starkly reveals humanity's utter inability to purify itself from sin, presenting a people so deeply corrupted that they are likened to unrefinable "brass and iron." This profound spiritual bankruptcy, where human effort and even prophetic warnings prove futile against a hardened heart, powerfully underscores the necessity of Christ. The Law, like the refiner's fire in Jeremiah, exposed sin but could not remove it from a rebellious heart or impart new life (as articulated in Romans 8:3). Jesus Christ, however, is the ultimate Refiner, not merely by exposing sin, but by atoning for it through His perfect sacrifice. He is the Lamb of God who takes away the sin of the world, offering a purification that no human effort or Old Covenant ritual could achieve. Through His sacrifice on the cross and the power of His resurrection, He provides the means for a radical transformation, where hearts of stone are replaced with hearts of flesh (Ezekiel 36:26), and those who were "corrupters" become new creations in Him (2 Corinthians 5:17). His shed blood cleanses us from all unrighteousness (1 John 1:7), making us pliable and pure, something utterly impossible for the "brass and iron" people of Jeremiah's day. Thus, Jeremiah 6:28, in its bleak assessment of human depravity, ultimately points to the glorious, redemptive work of Jesus, who alone can truly purify and transform the rebellious heart.