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Commentary on Jeremiah 6 verses 1–8
Here is I. Judgment threatened against Judah and Jerusalem. The city and the country were at this time secure and under no apprehension of danger; they saw no cloud gathering, but every thing looked safe and serene: but the prophet tells them that they shall shortly be invaded by a foreign power, an army shall be brought against them from the north, which shall lay all waste, and shall cause not only a general consternation, but a general desolation. It is here foretold,
1.That the alarm of this should be loud and terrible. This is represented, Jer 6:1. The children of Benjamin, in which tribe part of Jerusalem lay, are here called to shift for their own safety in the country; for the city (to which it was first thought advisable for them to flee, Jer 4:5, Jer 4:6) would soon be made too hot for them, and they would find it the wisest course to flee out of the midst of it. It is common, in public frights, for the people to think any place safer than that in which they are; and therefore those in the city are for shifting into the country, in hopes there to escape out of danger, and those in the country are for shifting into the city, in hopes there to make head against the danger; but it is all in vain when evil pursues sinners with commission. They are told to send the alarm into the country, and to do what they can for their own safety: Blow the trumpet in Tekoa, a city which lay twelve miles north from Jerusalem. Let them be stirred up to stand upon their guard: Set up a sign of fire (that is, kindle the beacons) in Beth-haccerem, the house of the vineyard, which lay on a hill between Jerusalem and Tekoa. Prepare to make a vigorous resistance, for the evil appears out of the north. This may be taken ironically: "Betake yourselves to the best methods you can think of for your own preservation, but all shall be in vain; for, when you have done your best, it will be a great destruction, for it is in vain to contend with God's judgments."
2.That the attempt upon them should be bold and formidable and such as they should be a very unequal match for. (1.) See what the daughter of Zion is, on whom the assault is made. She is compared to a comely and delicate woman (Jer 6:2), bred up in every thing that is nice and soft, that will not set so much as the sole of her foot to the ground for tenderness and delicacy (Deu 28:56), nor suffer the wind to blow upon her; and, not being accustomed to hardship, she will be the less able either to resist the enemy (for those that make war must endure hardness) or to bear the destruction with that patience which is necessary to make it tolerable. The more we indulge ourselves in the pleasures of this life the more we disfit ourselves for the troubles of this life. (2.) See what the daughter of Babylon is, by whom the assault is made. The generals and their armies are compared to shepherds and their flocks (Jer 6:3), in such numbers and in such order did they come, the soldiers following their leaders as the sheep their shepherds. The daughter of Zion dwelt at home (so some read it), expecting to be courted with love, but was invaded with fury. This comparing of the enemies to shepherds inclines me to embrace another reading, which some give of Jer 6:2, The daughter of Zion is like a comely pasture-ground and a delicate land, which invite the shepherds to bring their flocks thither to graze; and as the shepherds easily make themselves masters of an open field, which (as was then usual in some parts) lies common, owned by none, pitch their tents in it, and their flocks quickly eat it bare, so shall the Chaldean army easily break in upon the land of Judah, force for themselves a free quarter where they please, and in a little time devour all. For the further illustration of this he shows, [1.] How God shall commission them to make this destruction even of the holy land and the holy city, which were his own possession. It is he that says (Jer 6:4), Prepare you war against her; for he is the Lord of hosts, that has all hosts at his command, and he has said (Jer 6:6), Hew you down trees, and cast a mount against Jerusalem, in order to the attacking of it. The Chaldeans have great power against Judah and Jerusalem, and yet they have no power but what is given them from above. God has marked out Jerusalem for destruction. He has said, "This is the city to be visited, visited in wrath, visited by the divine justice, and this is the time of her visitation." The day is coming when those that are careless and secure in sinful ways will certainly be visited. [2.] How they shall animate themselves and one another to execute that commission. God's counsels being against Jerusalem, which cannot be altered or disannulled, the councils of war which the enemies held are made to agree with his counsels. God having said, Prepare war against her, their determinations are made subservient to his; and, notwithstanding the distance of place and the many difficulties that lay in the way, it is soon resolved, nemine contradicente - unanimously. Arise, and let us go. Note, It is good to see how the counsel and decree of God are pursued and executed in the devices and designs of men, even theirs that know him not, Isa 10:6, Isa 10:7. In this campaign, First, They resolve to be very expeditious. They have no sooner resolved upon it than they address themselves to it; it shall never be said that they left any thing to be done towards it tomorrow which they could do today: Arise, let us go up at noon, though it be in the heat of the day; nay, (Jer 6:5), Arise, let us go up at night, though it be in the dark. Nothing shall hinder them; they are resolved to lose no time. They are described as men in care to make despatch (Jer 6:4): "Woe unto us, for the day goes away, and we are not going on with our work; the shadows of the evening are stretched out, and we sit still, and let slip the opportunity." O that we were thus eager in our spiritual work and warfare, thus afraid of losing time, or any opportunity, in taking the kingdom of heaven by violence! It is folly to trifle when we have an eternal salvation to work out, and the enemies of that salvation to fight against. Secondly, They confidently expect to be very successful: "Let us go up, and let us destroy her palaces and make ourselves masters of the wealth that is in them." It was not that they might fulfill God's counsels, but that they might fill their own treasures, that they were thus eager; yet God thereby served his own purposes.
II. The cause of this judgment assigned. It is all for their wickedness; they have brought it upon themselves; they must bear it, for they must bear the blame of it. They are thus oppressed because they have been oppressors; they have dealt hardly with one another, each in his turn, as they have had power and advantage, and now the enemy shall come and deal hardly with them all. This sin of oppression, and violence, and wrong-doing, is here charged upon them, 1. As a national sin (Jer 6:6): Therefore this city is to be visited, it is time to make inquisition, for she is wholly oppression in the midst of her. All orders and degrees of men, from the prince on the throne to the meanest master of a shop, were oppressive to those that were under them. Look which way you might, there were causes for complaints of this kind. 2. As a sin that had become in a manner natural to them (Jer 6:7): She casts out wickedness, in all the instances of malice and mischievousness, as a fountain casts out her waters, so plentifully and constantly, the streams bitter and poisonous, like the fountain. The waters out of the fountain will not be restrained, but will find or force their way, nor will they be checked by laws or conscience in their violent proceedings. This is fitly applied to the corrupt heart of man in his natural state; it casts out wickedness, one evil imagination or other, as a fountain casts out her waters, naturally and easily; it is always flowing, and yet always full. 3. As that which had become a constant practice with them; Violence and spoil are heard in her. The cry of it had come up before God as that of Sodom: Before me continually are grief and wounds - the complaint of those that find themselves aggrieved, being unjustly wounded in their bodies or spirits, in their estates or reputation. Note, He that is the common Parent of mankind regards and resents, and sooner or later will revenge, the mischiefs and wrongs that men do to one another.
III. The counsel given them how to prevent this judgment. Fair warning is given now upon the whole matter: "Be thou instructed, O Jerusalem! Jer 6:8. Receive the instruction given thee both by the law of God and by the prophets; be wise at length for thyself." They knew very well what they had been instructed to do; nothing remained but to do it, for till then they could not be said to be instructed. The reason for this counsel is taken from the inevitable ruin they ran upon if they refused to comply with the instructions given them: Lest my soul depart, or be disjoined, from thee. This intimates what a tender affection and concern God had had for them; his very soul had been joined to them, and nothing but sin could disjoin it. Note, 1. The God of mercy is loth to depart even from a provoking people, and is earnest with them by true repentance and reformation to prevent things coming to that extremity. 2. Their case is very miserable from whom God's soul is disjoined; it intimates the loss not only of their outward blessings, but of those comforts and favours which are the more immediate and peculiar tokens of his love and presence. Compare this with that dreadful word (Heb 10:38), If any man draw back, my soul shall have no pleasure in him. 3. Those whom God forsakes are certainly undone; when God's soul departs from Jerusalem she soon becomes desolate and uninhabited, Mat 23:38.
(Verse 2, 3.) I have likened the daughter of Zion to a beautiful and delicate woman. And the shepherds and their flocks shall come to her. They have pitched their tents around her and each one shall feed those under his hand. Prepare for battle against her. Arise and let us go up at noon. The beauty of Jerusalem is described, which is the same as Zion, indicating that the whole city and the citadel of the city are one and the same. For Zion means a watchtower and it is compared to a beautiful woman; just as lovers come to her, so the shepherds are said to come to her. And in Hebrew, a word that is written with four letters, Resh, Ayin, Yod, Mem, if read as Reim (), it means lovers, if read as Roim (), it means shepherds, so that either, according to a metaphor, lovers of a beautiful woman, or, according to the overthrow of a city, shepherds may be understood: some of whom hasten to defile a prostitute, others to besiege and overthrow a city. Among these shepherds and their flocks, let us discern the princes and the armies of the Chaldeans. But they shall pitch their tents during the siege of the city all around: and each one shall feed those who are under his hand, that is, his troops and numbers. The leaders, or shepherds, shall say to their flocks: Sanctify war upon Jerusalem: for the Lord has command. Rise up, and let us go up to the south: not by night and ambush; but let us fight in full light: for no one can resist us.
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SUMMARY
Jeremiah 6:3 vividly portrays the impending, devastating judgment upon Jerusalem, personified as the "Daughter of Zion." Through the striking imagery of "shepherds with their flocks" encamping and "feeding" around the city, the verse prophesies a relentless and thorough military siege and occupation by an invading army, signifying God's righteous wrath against Judah's persistent rebellion and idolatry. It underscores the certainty and comprehensive nature of the coming desolation, leaving no doubt about the severity of the divine retribution.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 6:3 employs several powerful Literary Devices to convey its message of impending doom. Most notably, it uses Metaphor and Irony. The terms "shepherds" and "flocks," traditionally associated with care, provision, and peaceful pastoral life, are ironically subverted to represent destructive military commanders and their invading armies. This inversion heightens the sense of unnaturalness and the severity of the judgment, as what should protect now devours. The phrase "feed every one in his place" further extends this metaphor, transforming the act of grazing into one of ruthless consumption and systematic plunder of the land, emphasizing the thoroughness of the destruction. Additionally, the verse utilizes vivid Imagery, painting a clear mental picture of a city surrounded by an enemy encampment. The visual of tents pitched "round about" and soldiers "feeding" on the land creates a palpable sense of entrapment, inevitability, and thorough desolation, making the prophetic warning deeply impactful and unsettling for the original audience. The Personification of Jerusalem as "her" (the "Daughter of Zion") also adds a layer of pathos, highlighting the vulnerability of the beloved city facing such a brutal fate.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 6:3 serves as a stark reminder of God's unwavering justice and the inevitable consequences of persistent sin and rebellion. It underscores the theological truth that God, though merciful and patient, will ultimately act in judgment when His covenant people repeatedly reject His warnings and embrace idolatry and injustice. The invasion is not a random act of geopolitical aggression but a divinely orchestrated instrument of discipline, demonstrating God's sovereignty over nations and His commitment to upholding His righteous standards. This passage highlights the principle that spiritual unfaithfulness leads to tangible, often devastating, consequences, both for individuals and for nations. It reveals a God who is not indifferent to sin but actively intervenes in history to bring about His purposes, which include both restoration and judgment, always with a view to His ultimate glory and the redemption of a remnant.
REFLECTION AND APPLICATION
Jeremiah 6:3, though describing a historical judgment on ancient Judah, carries profound spiritual and practical applications for believers today. It calls us to sober reflection on the seriousness with which God views sin and disobedience. Just as Judah faced a literal siege for its spiritual rebellion, we are reminded that persistent unfaithfulness can lead to spiritual desolation, a "siege" on our souls, relationships, and even our witness. This verse urges us to heed divine warnings, whether through Scripture, the Holy Spirit, or the counsel of godly mentors, and to cultivate a posture of repentance and obedience. It challenges us to examine our own lives for areas where we might be "feeding" on things that are contrary to God's will, allowing spiritual enemies (like pride, apathy, or worldly desires) to encamp around our hearts. The thoroughness of the judgment in the verse also prompts us to consider the comprehensive nature of God's call to holiness and the need for wholehearted devotion. Ultimately, it encourages us to remain vigilant, to seek God's face, and to walk in the light, trusting in His grace to preserve us from spiritual ruin and to lead us into a life of flourishing obedience.
Questions for Reflection
FAQ
What is the significance of "shepherds" and "flocks" in this verse?
Answer: In Jeremiah 6:3, the terms "shepherds" and "flocks" are used metaphorically and ironically. Traditionally, shepherds are protectors and providers for their sheep. However, here they represent the invading military commanders and their soldiers. This inversion highlights the shocking and devastating nature of the judgment. The very imagery of care and provision is twisted to depict destruction and consumption. It emphasizes that these invaders are not random marauders but an organized, disciplined force, much like a shepherd leads his flock, albeit for a destructive purpose. This powerful metaphor underscores the severity of God's judgment and the unexpected instruments He uses to bring about His righteous will.
Who is "her" that the invaders come against?
Answer: "Her" refers to Jerusalem, which is personified as the "Daughter of Zion" in the preceding verse, Jeremiah 6:2. This poetic designation emphasizes Jerusalem's beauty, vulnerability, and its special, intimate relationship with God as His chosen city. The imagery of invaders coming against "her" underscores the direct and personal nature of the judgment against the city and its inhabitants, who had repeatedly rejected God's covenant and warnings, leading to this divine retribution.
How does "they shall feed every one in his place" contribute to the verse's meaning?
Answer: This phrase signifies the thoroughness and systematic nature of the impending destruction. The verb "feed" (Hebrew: râʻâh) here means to graze or consume, implying that the invaders will devour the land, its resources, and its people. "Every one in his place" suggests a disciplined army, with each soldier or unit taking their assigned position to systematically plunder, occupy, and devastate the city and its surrounding areas. It conveys that no part of Jerusalem or Judah will be spared from the invaders' destructive "grazing," emphasizing the completeness of the desolation that God's judgment will bring upon the rebellious nation. This imagery is consistent with the descriptions of thorough judgment found elsewhere in Jeremiah, such as in Jeremiah 5:17.
CHRIST-CENTERED FULFILLMENT
While Jeremiah 6:3 primarily depicts a judgment of desolation, its underlying themes of divine justice, the consequences of rebellion, and the need for a true shepherd find profound Christ-centered fulfillment. The "shepherds" who come to destroy Jerusalem foreshadow the ultimate judgment for sin, a judgment that would otherwise fall upon all humanity. However, in Christ, we see the true and good Shepherd, who does not come to destroy but to lay down His life for His "flock" (John 10:11). He is the one who gathers His sheep, protects them, and leads them to abundant life, in stark contrast to the destructive "shepherds" of Jeremiah's prophecy. Furthermore, the thoroughness of the judgment described in Jeremiah 6:3 points to the radical nature of sin and the necessity of a complete atonement. This atonement is perfectly accomplished in Jesus, the Lamb of God, who bore the full weight of God's wrath against sin on the cross, thereby shielding His people from the ultimate spiritual "siege" and desolation. Through His sacrifice, the righteous demands of God's justice were met, offering a path to salvation and restoration that Jeremiah's audience desperately needed but could not achieve on their own (Romans 3:23-26). Thus, Jeremiah 6:3, while a dark prophecy of judgment, implicitly highlights the desperate need for the saving work of Christ, the Shepherd who redeems His flock from the consequences of their rebellion and leads them to eternal pasture.