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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.
God invites us to knowledge also, when he says by Jeremiah, “If you had walked in the way of God, you would have dwelled forever in peace.” … God grants pardon to those who have erred. He says, “Turn, turn, as a grape gatherer returns to his basket.” Do you see the goodness of justice in that it advises us to repent? And through Jeremiah, he provides further enlightenment in the truth for those who have erred” “Thus says the Lord, stand in the roads, and look. Ask for the eternal paths of the Lord. Look for the good path, and walk in it, and you shall find purification for your souls.” He leads us to repentance in order to promote our salvation.
(Verse 7) This is a city of visitation (or falsehood); all slander (or oppression) is in its midst. Just as a well or a lake makes its water cold, so it has made its evil cold. The Lord has commanded that trees be cut down, and that mounds be built all around. For the time of its visitation has come, to receive payment for its sins, the greatest of which is false accusation, to oppress the innocent through slander. Just as a well or a cold pond makes its water cold, so in the midst of Jerusalem, the malice that is in it has lost all the warmth of life. And it should be noted that those who are kindled by the Holy Spirit are called fervent, but evil things are cold. Hence it is written (Matthew 24) that in the last days, when iniquity shall be multiplied, the charity of many shall grow cold. I believe this also sounds like that: I am made like those who go down into the pit (Psalm 28:1). However, let the Latin reader understand, as we have said once, that lacus does not sound like stagnum among the Greeks, but like cisterna, which is called Gubba in the Syriac and Hebrew languages. However, in the present place, instead of lacus, which everyone has similarly translated, it is called Bor in Hebrew.
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SUMMARY
Jeremiah 6:7 offers a stark indictment of ancient Judah's profound moral corruption, vividly likening their ceaseless wickedness to a fountain that continually pours out water. This pervasive depravity manifested in widespread violence and plunder, creating a societal landscape rife with injustice and suffering. The verse culminates by revealing God's own perspective: He continually witnesses this outpouring of evil, and it causes Him deep grief and wounds, underscoring that Judah's sin was not incidental but intrinsic, leading inevitably to divine sorrow and impending judgment.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 6:7 is rich in literary devices that amplify its prophetic message. The most prominent is Simile, introduced by "As a fountain casteth out her waters, so she casteth out her wickedness," which vividly compares the natural, continuous flow of water from a source to the ceaseless outpouring of evil from Judah. This device underscores the inherent and unceasing nature of the nation's sin, suggesting it is as fundamental as a fountain's flow. Personification is also evident, as Judah is referred to as "she," an active agent that "casteth out her wickedness," giving the nation a human-like capacity for intentional and continuous evil. The phrase "violence and spoil is heard in her" employs Sensory Imagery, specifically auditory imagery, making the pervasive injustice tangible and emphasizing its public and undeniable nature, indicating that the corruption was not hidden but openly manifest. Finally, the word "continually" functions as Hyperbole or Emphasis, stressing the relentless and uninterrupted presence of grief and wounds before God, highlighting the depth of His sorrow and the persistent nature of Judah's rebellion.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 6:7 profoundly illuminates the biblical understanding of sin as an inherent condition rather than merely a series of external acts. The "fountain" metaphor portrays wickedness as a ceaseless outflow from the heart of the nation, reflecting the doctrine of humanity's fallen nature and the pervasive corruption that can permeate society when estranged from its Creator. This verse underscores God's holiness and justice, demonstrating that He is not indifferent to sin but actively witnesses its destructive consequences. His experience of "grief and wounds" reveals His deep compassion and sorrow over His people's rebellion and the suffering it causes, even as He prepares to execute righteous judgment. It highlights the covenantal relationship, where God's pain is intimately linked to His people's unfaithfulness, emphasizing that sin grieves the very heart of God and demands a divine response.
REFLECTION AND APPLICATION
Jeremiah 6:7 serves as a powerful mirror for self-examination and societal critique. The "fountain" metaphor challenges us to look beyond superficial actions and consider the underlying source of our thoughts, words, and deeds. If our hearts are "fountains" of wickedness, continually casting out "violence and spoil" (manifested as gossip, anger, injustice, or exploitation in our daily lives), then true transformation must begin at the source. This verse also reminds us of God's omnipresence and His constant, sorrowful witness to all forms of evil. Knowing that our actions cause "grief and wounds" before Him should instill a profound sense of accountability and a fervent desire for purity. It compels us to seek radical heart change, to allow God to cleanse the inner spring, turning us from being conduits of sin to channels of righteousness, compassion, and justice in a world still plagued by violence and spoil, ultimately seeking to alleviate God's grief rather than exacerbate it.
Questions for Reflection
FAQ
What does the "fountain" metaphor specifically convey about Judah's sin?
Answer: The "fountain" metaphor in Jeremiah 6:7 emphasizes that Judah's wickedness was not an isolated incident or an external temptation, but an inherent, continuous outflow from their very nature, much like a spring naturally produces water. It points to a deep-seated corruption that permeated every aspect of society, making sin a constant, rather than occasional, reality. This highlights the profound spiritual sickness that necessitated divine intervention and underscores the pervasive nature of their moral decay, as their actions were merely symptoms of a deeper, internal problem rooted in their rebellious hearts.
How does God's "grief and wounds" relate to His justice?
Answer: God's "grief and wounds" reveal His profound emotional response to the pervasive sin and suffering within Judah. Far from being an indifferent judge, He is deeply pained by the moral decay and the harm His people inflict upon themselves and others. This divine sorrow does not negate His justice but underscores it; His judgment is not arbitrary but a righteous response to a persistent rejection of His covenant and a constant outpouring of evil that causes Him deep anguish. It reflects His holy character, which cannot tolerate sin, and His loving heart, which laments its destructive consequences, demonstrating that His justice is rooted in His perfect righteousness and His deep concern for His creation, as also seen in Hosea 11:8, where God's heart is torn between judgment and compassion.
CHRIST-CENTERED FULFILLMENT
Jeremiah 6:7 powerfully diagnoses the human condition, revealing a heart that, apart from God, functions as a "fountain" continually pouring forth wickedness, violence, and spoil, leading to "grief and wounds." This stark reality finds its ultimate answer and fulfillment in Jesus Christ. He is the true and living "fountain," not of wickedness, but of living water that quenches spiritual thirst and cleanses the inner being. Where Judah's heart was desperately wicked, Christ offers a new heart and a new spirit through regeneration, transforming the source of our outflow from sin to righteousness. The "violence and spoil" that plagued Judah, and indeed all humanity, was ultimately borne by Christ on the cross, where He became the victim of humanity's greatest act of violence, suffering the "grief and wounds" for our transgressions, as prophesied in Isaiah 53:4-5. Through His sacrificial death and resurrection, Jesus provides the means for reconciliation and peace, offering healing for the wounds of sin and establishing a kingdom where righteousness and peace prevail. He is the one who takes away the sin of the world, transforming the polluted fountain of the human heart into a wellspring of eternal life and true justice, fulfilling God's desire for a people whose lives are a continual outpouring of His goodness rather than their own depravity.