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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 8:4–12. His three-level outline is real structure in the source text, so it is rendered as structure.
The prophet here is instructed to set before this people the folly of their impenitence, which was it that brought this ruin upon them. They are here represented as the most stupid senseless people in the world, that would not be made wise by all the methods that Infinite Wisdom took to bring them to themselves and their right mind, and so to prevent the ruin that was coming upon them.
I.They would not attend to the dictates of reason.
They would not act in the affairs of their souls with the same common prudence with which they acted in other things. Sinners would become saints if they would but show themselves men, and religion would soon rule them if right reason might. Observe it here. Come, and let us reason together, saith the Lord (Jer 8:4, Jer 8:5): Shall men fall and not arise? If men happen to fall to the ground, to fall into the dirt, will they not get up again as fast as they can? They are not such fools as to lie still when they are down. Shall a man turn aside out of the right way? Yes, the most careful traveller may miss his way; but then, as soon as he is aware of it, will he not return? Yes, certainly he will, with all speed, and will thank him that showed him his mistake. Thus men do in other things. Why then has this people of Jerusalem slidden back by a perpetual backsliding? Why do not they, when they have fallen into sin, hasten to get up again by repentance? Why do not they, when they see they have missed their way, correct their error and reform? No man in his wits will go on in a way that he knows will never bring him to his journey's end; why then has this people slidden back by a perpetual backsliding? See the nature of sin - it is a backsliding it is going back from the right way, not only into a by-path, but into a contrary path, back from the way that leads to life to that which leads to utter destruction. And this backsliding, if almighty grace do not interpose to prevent it, will be a perpetual backsliding. The sinner not only wanders endlessly, but proceeds end-ways towards ruin. The same subtlety of the tempter that brings men to sin holds them fast in it, and they contribute to their own captivity: They hold fast deceit. Sin is a great cheat, and they hold it fast; they love it dearly, and resolve to stick to it, and baffle all the methods God takes to separate between them and their sins. The excuses they make for their sins are deceits, and so are all their hopes of impunity; yet they hold fast these, and will not be undeceived, and therefore they refuse to return. Note, There is some deceit or other which those hold fast that go on wilfully in sinful ways, some lie in their right hand, by which they keep hold of their sins.
II.They would not attend to the dictates of conscience, which is our reason reflecting upon ourselves and our own actions, Jer 8:6. Observe,
1.What expectations there were from them, that they would bethink themselves: I hearkened and heard. The prophet listened to see what effect his preaching had upon them; God himself listened, as one that desires not the death of sinners, that would have been glad to hear any thing that promised repentance, that would certainly have heard it if there had been any thing said of that tendency, and would soon have answered it with comfort, as he did David when he said, I will confess, Psa 32:5. God looks upon men when they have done amiss (Job 33:27), to see what they will do next; he hearkens and hears.
2.How these expectations were disappointed: They spoke not aright, as I thought they would have done. They did not only not do right, but not so much as speak right; God could not get a good word from them, nothing on which to ground any favour to them or hopes concerning them. There was none of them that spoke aright, none that repented him of his wickedness. those that have sinned then, and then only, speak aright when they speak of repenting; and it is sad when those that have made so much work for repentance do not say a word of repenting. Not only did God not find any repenting of the national wickedness, which might have helped to empty the measure of public guilt, but none repented of that particular wickedness which he knew himself guilty of.
(1.)They did not so much as take the first step towards repentance; they did not so much as say, What have I done? There was no motion towards it, not the least sign or token of it. Note, True repentance beings in a serious and impartial inquiry into ourselves, what have we done, arising from a conviction that we have done amiss.
(2.)They were so far from repenting of their sins that they went on resolutely in their sins: Every one turned to his course, his wicked course, that course of sin which he had chosen and accustomed himself to, as the horse rushes into the battle, eager upon action, and scorning to be curbed. How the horse rushes into the battle is elegantly described, Job 39:21, etc. He mocks at fear and is not affrighted. Thus the daring sinner laughs at the threatenings of the word as bugbears, and runs violently upon the instruments of death and slaughter, and nothing will be restrained from him.
III.They would not attend to the dictates of providence, nor understand the voice of God in them, Jer 8:7.
It is an instance of their sottishness that, though they are God's people, and therefore should readily understand his mind upon every intimation of it, yet they know not the judgment of the Lord; they apprehend not the meaning either of a mercy or an affliction, not how to accommodate themselves to either, nor to answer God's intention in either. They know not how to improve the seasons of grave that God affords them when he sends them his prophets, nor how to make use of the rebukes they are under when his voice cries in the city. They discern not the signs of the times (Mat 16:3), nor are aware how God is dealing with them. They know not that way of duty which God had prescribed them, though it be written both in their hearts and in their books. 2. It is an aggravation of their sottishness that there is so much sagacity in the inferior creatures. The stork in the heaven knows her appointed times of coming and continuing; so do other season-birds, the turtle, the crane, and the swallow. These by a natural instinct change their quarters, as the temper of the air alters; they come when the spring comes, and go, we know not whither, when the winter approaches, probably into warmer climates, as some birds come with winter and go when that is over.
IV.They would not attend to the dictates of the written word.
They say, We are wise; but how can they say so? Jer 8:8. With what face can they pretend to any thing of wisdom, when they do not understand themselves so well as the brute-creatures? Why, truly, they think they are wise because the law of the Lord is with them, the book of the law and the interpreters of it; and their neighbours, for the same reason, conclude they are wise, Deu 4:6. But their pretensions are groundless for all this: Lo, certainly in vain made he it; surely never any people had Bibles to so little purpose as they have. They might as well have been without the law, unless they had made a better use of it. God has indeed made it able to make men wise to salvation, but as to them it is made so in vain, for they are never the wiser for it: The pen of the scribes, of those that first wrote the law and of those that now write expositions of it, is in vain. Both the favour of their God and the labour of their scribes are lost upon them; they receive the grace of God therein in vain. Note, There are many that enjoy abundance of the means of grace, that have great plenty of Bibles and ministers, but they have them in vain; they do not answer the end of their having them. But it might be said, They have some wise men among them, to whom the law and the pen of the scribes are not in vain. To this it is answered (Jer 8:9): The wise men are ashamed, that is, they have reasons to be so, that they have not made a better use of their wisdom, and lived more up to it. They are confounded and taken; all their wisdom has not served to keep them from those courses that tend to their ruin. They are taken in the same snares that others of their neighbours, who have not pretended to so much wisdom, are taken in, and filled with the same confusion. Those that have more knowledge than others, and yet do no better than others for their own souls, have reason to be ashamed. They talk of their wisdom, but, Lo, they have rejected the word of the Lord; they would not be governed by it, would not follow its direction, would not do what they knew; and then what wisdom is in them? None to any purpose; none that will be found to their praise at the great day, how much soever it is found to their pride now. The pretenders to wisdom, who said, "We are wise and the law of the Lord is with us," were the priests and the false prophets; with them the prophet here deals plainly.
1.He threatens the judgments of God against them. Their families and estates shall be ruined (Jer 8:10): Their wives shall be given to others, when they are taken captives, and their fields. shall be taken from them by their victorious enemy and shall be given to those that shall inherit them, not only strip them for once, but take possession of them as their own and acquire a property in them as their own and acquire a property in them, which they shall transmit to their posterity. And (Jer 8:12), notwithstanding all their pretensions to wisdom and sanctity, they shall fall among those that fall; for, if the blind lead the blind, both shall fall together into the ditch. In the time of their visitation, when the wickedness of the land comes to be enquired into, it will be found that they have contributed to it more than any, and therefore they shall be sure to be cast down and cast out.
2.He gives a reason for these judgments (Jer 8:10-12), even the same account of their badness which we meet with before (Jer 6:13-15), where it was opened at large.
(1.)They were greedy of the wealth of this world, which is bad enough in any, but worst in prophets and priests, who should be best acquainted with another world and therefore should be most dead to this. But these, from the least to the greatest, were given to covetousness. The priests teach for hire and the prophets divine for money, Mic 3:11.
(2.)They made no conscience of speaking truth, no, not when they spoke as priests and prophets: Every one deals falsely, looks one way and rows another. There is no such thing as sincerity among them.
(3.)They flattered people in their sins, and so flattered them into destruction. They pretended to be the physicians of the state, but knew not how to apply proper remedies to its growing maladies; they healed them slightly, killed the patient with palliative cures, silencing their fears and complaints with, "Peace, peace, all is well, and there is no danger," when the God of heaven was proceeding in his controversy with them, so that there could be no peace to them.
(4.)When it was made to appear how basely they prevaricated they were not at all ashamed of it, but rather gloried in it, (Jer 8:12): They could not blush, so perfectly lost were they to all sense of virtue and honour. When they were convicted of the grossest forgeries they would justify what they had done, and laugh at those whom they had imposed upon. Such as these were ripe for ruin.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
(Verse 12.) They were confused because they committed abominations. However, they were not confused by their confusion, and they did not blush. Questioningly, is this to be read, so that the meaning would be: Did they blush at their crimes and understand the abominations they had committed? By no means, but they burst forth into such madness that they neither desired to correct their vices through confusion, nor to confess their crimes in the hope of forgiveness.
They will fall among the fallen (or rushing), at the time of their visitation they will fall, says the Lord. These are the rewards of those who have not known how to be ashamed: whose dignity was higher than the peoples, they will be mixed with the ruins of the people. From the least to the greatest, everyone goes after falsehood, from prophet to priest, all practice deceit: but the time of visitation is coming, a near captivity.
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Summary
Jeremiah 8:12 delivers a scathing divine indictment against the people of Judah, exposing the profound depth of their spiritual depravity and moral insensitivity. It portrays a society so thoroughly steeped in sin that it had lost the innate human capacity for shame or remorse, even when engaging in acts explicitly defined as abominable by God. This chilling absence of a functioning moral compass served as the ultimate justification and direct precursor to the inevitable and severe divine judgment, culminating in catastrophic downfall, thereby underscoring the dire consequences of unrepentant rebellion against the sovereign LORD.
Context
Literary Context
Jeremiah 8:12 is strategically placed within a broader prophetic lament and stern warning from Jeremiah, often called the "weeping prophet," directed at the unfaithful kingdom of Judah. The immediate preceding verses, particularly Jeremiah 8:10-11, paint a grim picture of pervasive corruption spanning all societal strata, from the lowest to the highest, including prophets and priests who "deal falsely." This widespread moral decay, characterized by a deceptive cry of "Peace, peace; when there is no peace," meticulously sets the stage for the profound spiritual apathy articulated in verse 12. The verse functions as a climactic diagnostic statement on the nation's spiritual malady, providing the crucial reason why divine judgment is not only necessary but just: their hearts have become so utterly hardened that they are incapable of even acknowledging their grievous sin. The subsequent verses continue to elaborate on the impending destruction and the LORD's profound sorrow over their unyielding impenitence.
Historical & Cultural Context
Jeremiah's prophetic ministry unfolded during one of the most tumultuous and pivotal periods in Judah's history, spanning from the reign of King Josiah through Zedekiah (approximately 627-586 BC). This era was marked by severe political instability, with Judah caught in the geopolitical crosscurrents of ascendant empires like Assyria, Egypt, and Babylon. Despite King Josiah's earlier, significant religious reforms (detailed in 2 Kings 22-23), the people of Judah had largely reverted to widespread idolatry, syncretism, and a blatant disregard for the Mosaic covenant. They engaged openly in practices explicitly forbidden by God, including child sacrifice, the worship of Baal, and astral deities. The cultural norms had become so distorted that acts God unequivocally labeled "abomination" were practiced without compunction or shame. Jeremiah's message was delivered against the ominous backdrop of the imminent Babylonian invasion, which God intended to use as His instrument of righteous judgment. The societal breakdown and profound moral insensitivity described in this verse reflect a deep-seated spiritual sickness that had permeated the entire nation, inevitably leading to their devastating exile.
Key Themes
Jeremiah 8:12 powerfully illuminates several overarching themes central to the book of Jeremiah. Foremost among these is the theme of Spiritual Apostasy and Moral Degeneration, vividly illustrating the ultimate consequence of a persistent turning away from God's divine law: a complete and alarming loss of moral sensitivity. The nation's inability to "blush" or experience shame for their "abomination" signifies a profound spiritual deadness, a state where the conscience has been seared beyond natural responsiveness. This directly correlates with the theme of Unrepentance and Hardness of Heart, as the people's obstinate refusal to acknowledge their sin renders them utterly incapable of genuine repentance, despite Jeremiah's persistent and impassioned calls to return to the LORD (e.g., Jeremiah 3:12-14). Consequently, the verse forcefully reinforces the theme of Inevitable Divine Judgment, where the LORD's "visitation" becomes a necessary, just, and unavoidable response to their unyielding rebellion. This judgment is not arbitrary but a direct and righteous consequence of their actions and their hardened hearts, aligning perfectly with warnings found throughout the prophetic literature (e.g., Isaiah 1:4-7).
Exposition and Analysis
Key Word Analysis
This primitive root (H954) fundamentally means "to pale," and by implication, "to be ashamed." It can also signify being disappointed or delayed. In Jeremiah 8:12, its repeated use ("not at all ashamed") emphatically highlights a profound and disturbing absence of moral embarrassment, regret, or even the natural human response of a flushed face. The people's hearts are so hardened that the very capacity for shame, which might otherwise lead to conviction and repentance, has completely withered or dried up, as the related root (H3001, yâbêsh) also suggests.
Derived from a primitive root (H3637) meaning "to wound," this word figuratively extends to taunting, insulting, or being put to shame, hence "to blush." The phrase "neither could they blush" signifies an utter and complete lack of moral sensitivity. To blush is a visible, physiological manifestation of shame, embarrassment, or discomfort, indicating an active and responsive conscience. Its stark absence here points to a seared conscience, a spiritual state where even the most detestable acts elicit no visible or internal reaction of remorse, indicating a deep moral pathology.
This highly versatile primitive root (H5307) means "to fall" in a wide variety of applications—literal, figurative, intransitive, or causative. It can denote a physical collapse, a moral decline, a military defeat, or a perishing. In this verse, the ominous repetition "therefore shall they fall among them that fall" indicates a comprehensive and unavoidable collapse, a severe and widespread judgment that will bring ruin and destruction upon the unrepentant nation, causing them to perish alongside others who have similarly incurred divine wrath. It signifies a complete and inescapable downfall.
Verse Breakdown
"Were they ashamed when they had committed abomination?"
This potent rhetorical question immediately establishes the central issue: a shocking and unnatural absence of shame. The term "abomination" (Hebrew, tôwʻêbah) refers to practices, objects, or actions that are utterly detestable and repugnant to God, frequently associated with idolatry, severe moral corruption, or cultic prostitution. The question implies a natural, expected human response of shame for such grievous acts, an expectation that is then immediately and emphatically negated.
"nay, they were not at all ashamed, neither could they blush:"
This emphatic negation unequivocally confirms the rhetorical question's implied answer. The strong repetition ("not at all ashamed") coupled with the vivid imagery of "neither could they blush" profoundly underscores the depth of their spiritual insensitivity and moral deadness. Their conscience was so thoroughly seared that they had lost the capacity for any genuine remorse, regret, or even the outward physical signs of embarrassment for their egregious sins against God and humanity.
"therefore shall they fall among them that fall:"
This pivotal clause introduces the inevitable and dire consequence of their unrepentant state. The causal connective "therefore" establishes a direct and inescapable link between their profound lack of shame and the impending divine judgment. The vivid imagery "fall among them that fall" powerfully portrays a collective, widespread, and comprehensive collapse and ruin, signifying that Judah would suffer the same devastating fate as other nations or individuals who had similarly incurred God's righteous wrath through their rebellion. It implies a total and inescapable destruction.
"in the time of their visitation they shall be cast down, saith the LORD."
This concluding clause specifies both the timing and the severe nature of the impending judgment. "Visitation" (Hebrew, pᵉquddâh) in this context refers not to a benevolent divine visit but to a divinely appointed time of reckoning, inspection, and severe judgment. It is God's designated moment to actively intervene and deal decisively with their unrepentant sin. "They shall be cast down" implies a forceful overthrow, a complete dismantling, and utter collapse of their societal and national structure, affirming the absolute certainty and severity of the LORD's judgment. The concluding "saith the LORD" functions as an authoritative prophetic formula, authenticating the pronouncement as an undeniable divine decree.
Literary Devices
Jeremiah 8:12 masterfully employs several potent Literary Devices to convey its urgent and severe message. The verse opens with a striking Rhetorical Question ("Were they ashamed when they had committed abomination?"), which immediately engages the audience and sets up the shocking and counter-intuitive answer. This question is not posed to elicit information but to highlight the outrageous and unnatural nature of Judah's spiritual condition. The subsequent negation, "nay, they were not at all ashamed, neither could they blush," utilizes Hyperbole and forceful Emphasis to underscore the extreme depth of their moral insensitivity. The phrase "not at all ashamed" is a powerful negation, and the inability to "blush" serves as a vivid Metaphor for a seared conscience, indicating a complete and alarming absence of natural human shame or remorse. The pronouncement of consequence, "therefore shall they fall among them that fall," employs a form of Parallelism and Repetition (of the verb "fall") to emphasize the certainty, comprehensiveness, and widespread nature of the impending judgment, suggesting an inescapable and collective ruin. Finally, the concluding phrase, "saith the LORD," functions as a definitive Prophetic Formula, serving as an authoritative divine seal on the entire pronouncement, lending absolute certainty and profound gravity to the divine warning.
Theological and Thematic Connections
Jeremiah 8:12 profoundly illustrates the immutable theological principle that persistent, unrepentant sin, particularly when accompanied by a hardened heart and a complete absence of shame, invariably leads to severe divine judgment. This verse unveils a crucial facet of God's character: while He is infinitely patient and merciful, His inherent righteousness and justice demand a definitive response to unyielding wickedness. The loss of shame is depicted as a perilous spiritual indicator, signifying a seared conscience and a rejection of the very mechanism (divine conviction) that is designed to lead to genuine repentance and restoration. It unequivocally underscores that true peace, whether individual or national, cannot genuinely exist where sin is openly embraced and God's holy standards are flagrantly flouted without remorse. The "visitation" of the LORD, though sometimes associated with benevolent intervention, here clearly denotes a time of righteous reckoning, a moment when God actively intervenes in history to address profound moral decay, thereby demonstrating His absolute sovereignty and unwavering commitment to justice and righteousness.
Reflection and Application
Jeremiah 8:12 stands as a timeless and piercing mirror for both individuals and societies, compelling us to undertake an honest and searching assessment of our own spiritual condition. The chilling depiction of a people who had lost the capacity to blush for their abominations should provoke deep and unsettling introspection within us. Do we, as followers of Christ, still possess a tender and responsive conscience, one that is quick to feel conviction and godly shame over sin, or have we, perhaps subtly, grown numb to certain transgressions, rationalizing them or conforming to cultural norms that stand in stark contradiction to God's immutable Word? The absence of shame is not merely a moral failing; it is a perilous spiritual state, indicative of a hardening of the heart that can tragically lead to spiritual apathy, a seared conscience, and ultimately, a profound disconnection from God's life-giving grace. This verse issues a clarion call for us to actively cultivate a sensitive conscience, to embrace genuine and ongoing repentance, and to never presume upon God's boundless patience. It serves as a stark reminder that God's justice is an undeniable reality, and while His ultimate desire is always for reconciliation and restoration, a persistent and unyielding refusal to acknowledge sin and humbly seek His forgiveness will inevitably lead to a time of reckoning, whether on an individual or corporate level. Therefore, let us heed this ancient warning, allowing the Holy Spirit to continually refine our hearts and keep us acutely sensitive to His truth, His conviction, and His transformative grace.
Questions for Reflection
FAQ
What does "abomination" refer to in the context of Jeremiah 8:12?
In the biblical context, particularly within the Old Testament, "abomination" (Hebrew: tôwʻêbah) refers to practices, actions, or objects that are utterly detestable, repugnant, and morally offensive to God. These acts are an affront to His holy character and a direct violation of His covenant laws. While the term encompasses a wide range of sins, in Jeremiah's era, it frequently pointed to rampant idolatry (the worship of foreign deities like Baal and Molech), the horrific practice of child sacrifice, pervasive sexual immorality, and systemic social injustice—all acts that directly contravened the sacred covenant God had established with Israel (see Deuteronomy 18:9-12). The profound gravity of the accusation in Jeremiah 8:12 is that the people committed these detestable acts without any discernible sense of shame, remorse, or even a blush, indicating an alarming depth of spiritual and moral decay.
What is meant by "the time of their visitation"?
The phrase "the time of their visitation" (Hebrew: pᵉquddâh) in Jeremiah 8:12 refers to a divinely appointed period of reckoning or judgment. While the term "visitation" can sometimes denote God's benevolent intervention or blessing (e.g., Luke 1:68), in the context of prophetic warnings like this, it carries the ominous connotation of God's active intervention to inspect, hold accountable, and ultimately execute righteous punishment for unrepentant sin. For the kingdom of Judah, this "visitation" was the impending and devastating Babylonian invasion and subsequent exile, which God sovereignly utilized as His instrument of judgment for their persistent rebellion and profound moral corruption. It signifies that God's patience, though vast, has limits, and a stubborn refusal to acknowledge and turn from sin will inevitably lead to His righteous and just judgment.
Christ-Centered Fulfillment
Jeremiah 8:12, with its chilling depiction of a people utterly devoid of shame for their abominations and facing inevitable judgment, powerfully underscores humanity's desperate and universal need for a Savior. The inability to "blush" reveals the profound depth of human depravity, a seared conscience that can only be truly healed and restored by divine intervention. This poignant verse finds its ultimate and glorious fulfillment in Jesus Christ in several profound and redemptive ways. First, Jesus Christ, the spotless and sinless Lamb of God, who takes away the sin of the world, perfectly embodied righteousness and willingly bore the full weight and shame of humanity's sin on the cross. He was "despised and rejected by men" (Isaiah 53:3), enduring the ultimate humiliation and "shame" (Hebrews 12:2) so that all who believe in Him might never be put to shame (Romans 10:11). Second, while Jeremiah prophesied a "visitation" of severe judgment for unrepentant Judah, Christ's first coming was, in stark contrast, a "visitation" of boundless grace, mercy, and salvation (Luke 19:10). He came specifically to restore the human conscience, to convict the world of sin through the powerful work of the Holy Spirit (John 16:8), and to offer the miraculous gift of forgiveness and a new heart capable of genuine repentance (Ezekiel 36:26). For those who, tragically, reject this gracious visitation, however, Christ will indeed return in a final "visitation" of righteous and inescapable judgment, where every hidden thing will be brought to light and those who stubbornly refused to blush for their sin will face the full and just weight of divine retribution (Revelation 20:11-15). Thus, Jeremiah 8:12 not only starkly highlights the pervasive problem of human sin and its devastating consequences but also powerfully points to the unique, complete, and eternally sufficient solution found only in the person and work of Jesus Christ.