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Commentary on Jeremiah 8 verses 13–22
In these verses we have,
I. God threatening the destruction of a sinful people. He has borne long with them, but they are still more and more provoking, and therefore now their ruin is resolved on: I will surely consume them (Jer 8:13), consuming I will consume them, not only surely, but utterly, consume them, will follow them with one judgment after another, till they are quite consumed; it is a consumption determined, Isa 10:23. 1. They shall be quite stripped of all their comforts (Jer 8:13): There shall be no grapes on the vine. Some understand this as intimating their sin; God came looking for grapes from this vineyard, seeking fruit upon this fig-tree, but he found none (as Isa 5:2, Luk 13:6); nay, they had not so much as leaves, Mat 21:19. But it is rather to be understood of God's judgments upon them, and may be meant literally - The enemy shall seize the fruits of the earth, shall pluck the grapes and figs for themselves and beat down the very leaves with them; or, rather, figuratively - They shall be deprived of all their comforts and shall have nothing left them wherewith to make glad their hearts. It is expounded in the last clause: The things that I have given them shall pass away from them. Note, God's gifts are upon condition, and revocable upon non-performance of the condition. Mercies abused are forfeited, and it is just with God to take the forfeiture. 2. They shall be set upon by all manner of grievances, and surrounded with calamities (Jer 8:17): I will send serpents among you, the Chaldean army, fiery serpents, flying serpents, cockatrices; these shall bite them with their venomous teeth, give them wounds that shall be mortal; and they shall not be charmed, as some serpents used to be, with music. These are serpents of another nature, that are not so wrought upon, or they are as the deaf adder, that stops her ear, and will not hear the voice of the charmer. The enemies are so intent upon making slaughter that it will be to no purpose to accost them gently, or offer any thing to pacify them, or mollify them, or to bring them to a better temper. No peace with God, therefore none with them.
II. The people sinking into despair under the pressure of those calamities. Those that were void of fear (when the trouble was at a distance) and set it at defiance, are void of hope now that it breaks in upon them, and have no heart either to make head against it or to bear up under it, Jer 8:14. They cannot think themselves safe in the open villages: Why do we sit still here? Let us assemble, and go into a body into the defenced cities. Though they could expect no other than to be surely cut off there at last, yet not so soon as in the country, and therefore, "Let us go, and be silent there; let us attempt nothing, nor so much as make a complaint; for to what purpose?" It is not a submissive, but a sullen silence, that they here condemn themselves to. Those that are most jovial in their prosperity commonly despond most, and are most melancholy, in trouble. Now observe what it is that sinks them.
1.They are sensible that God is angry with them: "'The Lord our God has put us to silence, has struck us with astonishment, and given us water of gall to drink, which is both bitter and stupifying, or intoxicating. Psa 60:3, Thou hast made us to drink the wine of astonishment. We had better sit still than rise up and fall; better say nothing than say nothing to the purpose. To what purpose is it to contend with our fate when God himself has become our enemy and fights against us? Because we have sinned against the Lord, therefore we are brought to the plunge." This may be taken as the language, (1.) Of their indignation. They seem to quarrel with God as if he had dealt hardly with them in putting them to silence, not permitting them to speak for themselves, and then telling them that it was because they had sinned against him. Thus men's foolishness perverts their way, and then their hearts fret against the Lord. Or rather, (2.) Of their convictions. At length they begin to see the hand of God lifted up against them, and stretched out in the calamities under which they are now groaning, and to own that they have provoked him to contend with them. Note, Sooner or later God will bring the most obstinate to acknowledge both his providence and his justice in all the troubles they are brought into, to see and say both that it is his hand and that he is righteous.
2.They are sensible that the enemy is likely to be too hard for them, Jer 8:16. They are soon apprehensive that it is to no purpose to make head against such a mighty force; they and their people are quite dispirited; and, when the courage of a nation is gone, their numbers will stand them in little stead. The snorting of the horses was heard from Dan, that is, the report of the formidable strength of their cavalry was soon carried all the nation over and every body trembled at the sound of the neighing of his steeds; for they have devoured the land and all that is in the city; both town and country are laid waste before them, not only the wealth, but the inhabitants, of both, those that dwell therein. Note, When God appears against us, every thing else that is against us appears very formidable; whereas, if he be for us, every thing appears very despicable, Rom 8:31.
3.They are disappointed in their expectations of deliverance out of their troubles, as they had been surprised when their troubles came upon them; and this double disappointment very much aggravated their calamity. (1.) The trouble came when they little expected it (Jer 8:15): We looked for peace, the continuance of our peace, but no good came, no good news from abroad; we looked for a time of health and prosperity to our nation, but, behold, trouble, the alarms of war; for, as it follows (Jer 8:16), the noise of the enemies' horses was heard from Dan. Their false prophets had cried Peace, peace, to them, which made it the more terrible when the scene of war opened on a sudden. This complaint will occur again, ch. 14:19. (2.) The deliverance did not come when they had long expected it (Jer 8:20): The harvest is past, the summer is ended; that is, there is a great deal of time gone. Harvest and summer are parts of the year, and when they are gone the year draws towards a conclusion; so the meaning is, "One year passes after another, one campaign after another, and yet our affairs are in as bad a posture as ever they were; no relief comes, nor is any thing done towards it: We are not saved." Nay, there is a great deal of opportunity lost, the season of action is over and slipped, the summer and harvest are gone, and a cold and melancholy winter succeeds. Note, The salvation of God's church and people often goes on very slowly, and God keeps his people long in the expectation of it, for wise and holy ends. Nay, they stand in their own light, and put a bar in their own door, and are not saved because they are not ready for salvation.
4.They are deceived in those things which were their confidence and which they thought would have secured their peace to them (Jer 8:19): The daughter of my people cries, cries aloud, because of those that dwell in a far country, because of the foreign enemy that invades them, that comes from a far country to take possession of ours; this occasions the cry; and what is the cry? It is this: Is not the Lord in Zion? Is not her king in her? These were the two things that they had all along buoyed up themselves with and depended upon, (1.) That they had among them the temple of God, and the tokens of his special presence with them. The common cant was, "Is not the Lord in Zion? What danger then need we fear?" And they held by this when the trouble was breaking in upon them. "Surely we shall do well enough, for have we not God among us?" But, when it grew to an extremity, it was an aggravation of their misery that they had thus flattered themselves. (2.) That they had the throne of the house of David. As they had a temple, so they had a monarchy, jure divino - by divine right: Is not Zion's king in her? And will not Zion's God protect Zion's king and his kingdom? Surely he will; but why does he not? "What" (say they) "has Zion neither a God nor a king to stand by her and help her, that she is thus run down and likely to be ruined?" This outcry of theirs reflects upon God, as if his power and promise were broken or weakened; and therefore he returns an answer to it immediately: Why have they provoked me to anger with their graven images? They quarrel with God as if he had dealt unkindly by them in forsaking them, whereas they by their idolatry had driven him from them; they have withdrawn from their allegiance to him, and so have thrown themselves out of this protection. They fret themselves, and curse their king and their God (Isa 8:21), when it is their own sin that separates between them and God (Isa 59:2); they feared not the Lord, and then what can a king do for them? Hos 10:3.
III. We have here the prophet himself bewailing the calamity and ruin of his people; for there were more of the lamentations of Jeremiah than those we find in the book that bears that title. Observe here, 1. How great his griefs were. He was an eyewitness of the desolations of his country, and saw those things which by the spirit of prophecy he had foreseen. In the foresight, much more in the sight, of them, he cries out, "My heart is faint in me, I sink, I die away at the consideration of it, Jer 8:18. When I would comfort myself against my sorrow, I do but labour in vain; nay, every attempt to alleviate the grief does but aggravate it." It is our wisdom and duty, under mournful events, to do what we can to comfort ourselves against our sorrow, by suggesting to ourselves such considerations as are proper to allay the grief and balance the grievance. But sometimes the sorrow is such that the more it is repressed the more strongly it recoils. This may sometimes be the case of very good men, as of the prophet here, whose soul refused to be comforted and fainted at the cordial, Psa 77:2, Psa 77:3. He tells us (Jer 8:21) what was the matter: "It is for the hurt of the daughter of my people that I am thus hurt; it is for their sin, and the miseries they have brought upon themselves by it; it is for this that I am black, that I look black, that I go in black as mourners do, and that astonishment has taken hold on me, so that I know not what to do nor which way to turn." Note, The miseries of our country ought to be very much the grief of our souls. A gracious spirit will be a public spirit, a tender spirit, a mourning spirit. It becomes us to lament the miseries of our fellow-creatures, much more to lay to heart the calamities of our country, and especially of the church of God, to grieve for the affliction of Joseph. Jeremiah had prophesied the destruction of Jerusalem, and, though the truth of his prophecy was questioned, yet he did not rejoice in the proof of the truth of his prophecy was questioned, yet he did not rejoice in the proof of the truth of it by the accomplishment of it, preferring the welfare of his country before his own reputation. If Jerusalem had repented and been spared, he would have been far from fretting as Jonah did. Jeremiah had many enemies in Judah and Jerusalem, that hated, and reproached, and persecuted him; and in the judgments brought upon them God reckoned with them for it and pleaded his prophet's cause; yet he was far from rejoicing in it, so truly did he forgive his enemies and desire that God would forgive them. 2. How small his hopes were (Jer 8:22): "Is there no balm in Gilead - no medicine proper for a sick and dying kingdom? Is there no physician there - no skilful faithful hand to apply the medicine?" He looks upon the case to be deplorable and past relief. There is no balm in Gilead that can cure the disease of sin, no physician there that can restore the health of a nation quite overrun by such a foreign army as that of the Chaldeans. The desolations made are irreparable, and the disease has presently come to such a height that there is no checking it. Or this verse may be understood as laying all the blame of the incurableness of their disease upon themselves; and so the question must be answered affirmatively: Is there no balm in Gilead - no physician there? Yes, certainly there is; God is able to help and heal them, there is a sufficiency in him to redress all their grievances. Gilead was a place in their own land, not far off. They had among themselves God's law and his prophets, with the help of which they might have been brought to repentance, and their ruin might have been prevented. They had princes and priests, whose business it was to reform the nation and redress their grievances. What could have been done more than had been done for their recovery? Why then was not their health restored? Certainly it was not owing to God, but to themselves; it was not for want of balm and a physician, but because they would not admit the application nor submit to the methods of cure. The physician and physic were both ready, but the patient was wilful and irregular, would not be tied to rules, but must be humoured. Note, If sinners die of their wounds, their blood is upon their own heads. The blood of Christ is balm in Gilead, his Spirit is the physician there, both sufficient, all-sufficient, so that they might have been healed, but would not.
Let no one, then, run down the law, as if, on account of the penalty, it were not beautiful and good. Shouldn’t he who drives away bodily disease appear as a benefactor? Shouldn’t he who attempts to deliver the soul from iniquity even more appear as a friend since the soul is a more precious thing than the body? Besides, for the sake of bodily health we submit to incisions, cauterization and medicinal draughts. He who administers them is called savior and healer. He is called this even though he amputates parts, but he works not from a grudge or ill will toward the patient. He instead acts according to the principles that the art prescribes so that the sound parts may not perish along with them. No one accuses the physician’s art of wickedness. In the same way, shouldn’t we submit, for the soul’s sake, to either banishment, or punishment or bonds, as long as from unrighteousness we shall obtain righteousness?
“Shall not he that falls rise again, and he that is turned away, shall he not turn again?” Why, then, is the virgin “turned away with a stubborn revolting,” even though she heard Christ, her spouse, saying through Jeremiah: “And when she had committed all these fornications, I said: Return to me, and she did not return?” “Is there no balm in Gilead? Or is there no physician there? Why, then, is not the wound of the daughter of my people closed?” Indeed, you will find many safeguards against evil in the divine Scripture, and many remedies which from destruction bring salvation. There are the mysteries of death and resurrection, the words of terrible judgment and everlasting punishment, the doctrines of repentance and the forgiveness of sin and those innumerable examples of conversion. There are the drachma, the sheep and the son who spent his livelihood with harlots, who was lost and found, was dead and lived again. Let us use these safeguards against evil. Through them, let us heal our soul.…While we can, let us lift ourselves from the fall. Let us never despair of ourselves, if only we depart from evil. Jesus Christ came into the world to save sinners. “O come, let us worship and fall down; let us weep before him.” The Word who invited us to repentance calls aloud, “Come unto me, all you who labor and are heavy laden, and I will give you rest.” There is, then, a way of salvation, if we want it. “Death in his might has swallowed up, but again the Lord has wiped away tears from off all faces” of those who repent. The Lord is faithful in all his words. He does not lie when he says, “Though your sins are scarlet, they shall be as white as snow. Though they are red like crimson, they shall be as wool.” The great Physician of souls who is the ready liberator, not of you alone, but of all who are enslaved by sin, is ready to heal your sickness. From him come the words, it was his sweet and saving lips that said, “They who are whole do not need a physician but those who are sick.… I have not come to call the righteous but sinners to repentance.” What excuse have you, what excuse has anyone, when he speaks in this way? The Lord wishes to cleanse you from the trouble of your sickness and to show you light after darkness. The good Shepherd who left those who had not wandered away is seeking after you. If you give yourself to him, he will not hold back. He, in his love, will not disdain even to carry you on his own shoulders, rejoicing that he has found his sheep that was lost. The Father stands and awaits your return from your wandering. Only come back, and while you are yet far off, he will run and fall on your neck, and, now that you are cleansed by repentance, will enfold you in embraces of love. He will clothe with the chief robe the soul that has put off the old person with all his works. He will put a ring on hands that have washed off the blood of death and will put shoes on feet that have turned from the evil way to the path of the gospel of peace. He will announce the day of joy and gladness to those who are his own, both angels and human beings, and will celebrate your salvation far and wide. For “truly I say unto you,” he says, “there is joy in heaven before God over one sinner who repents.”
What should we do? Let us allow a spring of tears to flow every day, day and night. Let us, too, say with the weeping Jeremiah, the great prophet, “Who will give some water to my head, and a spring of tears to my eyes? I would weep for my sins day and night.” Let us first of all confess our sins before this.… which is full of terror and trembling tears. Let us invoke the goodness and mercy of our God, while we are in this exile of tears, before death overtakes us.
(Verse 20.) The harvest has passed, the summer is ended: and we are not saved. Once again the people speak, who were besieged in Jerusalem for a long time, because the times have changed, and the cycle of years has come to an end, and all their hope has been in vain, and has passed away.
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SUMMARY
Jeremiah 8:20 presents a profound and heart-wrenching lament from the people of Judah, voiced through the prophet Jeremiah, articulating the agonizing realization that their opportune moment for repentance and divine deliverance has irrevocably passed. Employing the vivid agricultural imagery of a failed harvest and an ended summer, the verse encapsulates a cry of despair and profound regret, signifying that the season of grace has concluded and the promised salvation from impending judgment has not materialized, leaving them to face the dire consequences of their persistent disobedience and spiritual apathy.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 8:20 is rich in literary devices that amplify its poignant and sorrowful message. The most prominent is Metaphor, where the agricultural seasons of "harvest" and "summer" are used to represent a finite, critical period of opportunity for spiritual repentance and divine deliverance. The passing of these seasons without the expected outcome (abundant crops, safety) vividly conveys the tragic reality of Judah's squandered chance. The verse also functions as a powerful Lament, a form of expression characterized by deep sorrow, grief, and a desperate cry of despair. The structure and content reflect a profound anguish over an irreversible loss and the impending doom. Furthermore, there is an element of Irony in the people's belated realization; they had been warned repeatedly by God through His prophet, yet only now, when it is too late, do they grasp the gravity of their situation. The stark, declarative statements contribute to the verse's powerful Pathos, evoking deep sympathy for the desperate plight of a people facing the dire consequences of their own choices and spiritual negligence.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 8:20 stands as a stark and enduring reminder of the biblical principle that while God is infinitely patient and abounding in steadfast love, His patience is not without limit, and there are seasons of grace and opportunity that, if squandered, inevitably lead to consequences. The lament encapsulates the tragic outcome of spiritual procrastination and a hardened heart, underscoring that God's warnings are not idle threats but genuine, merciful calls to repentance designed to avert judgment. It speaks to the sovereignty of God in allowing the natural consequences of persistent sin to unfold, even as it highlights the profound sorrow of a people who, through their own choices, have forfeited their chance for salvation. This verse serves as a timeless theological warning against presumption and the profound dangers of ignoring the "kairos"—the appointed, critical time for spiritual decision and turning back to God.
REFLECTION AND APPLICATION
Jeremiah 8:20 resonates far beyond its immediate historical context, serving as a timeless and urgent warning for all generations. It powerfully confronts the pervasive human tendency towards spiritual procrastination, complacency, and the false belief that there will always be more time to respond to God's call. The agonizing lament of "we are not saved" should stir within us a profound sense of urgency to examine our own spiritual state and ensure we are not squandering the precious opportunities God graciously provides for repentance, faith, and obedience. This verse challenges us to live with spiritual vigilance, actively pursuing God's will and responding to His promptings today, rather than risking the bitter regret of a missed season of grace. It compels us to consider the ultimate consequences of a life lived in indifference to divine truth, reminding us that there is a harvest of accountability that will inevitably come for all, and that the present moment is the most crucial for spiritual decision.
Questions for Reflection
FAQ
What is the significance of "harvest" and "summer" in Jeremiah 8:20?
Answer: In ancient Israel, "harvest" (qâtsîyr) and "summer" (qayits) were crucial agricultural seasons, representing periods of intense labor and the gathering of vital crops and fruits. Their passing without the expected yield meant famine, destitution, and even death. In Jeremiah 8:20, these terms are powerful metaphors. They symbolize a specific, finite period of opportunity or grace that God had extended to the people of Judah for repentance and turning back to Him. The lament signifies that this critical window has closed, and the chance for divine deliverance from impending judgment has been lost, much like a farmer who misses the time to gather his crops and consequently faces starvation. It underscores the chilling finality of their missed opportunity and the irreversible nature of their predicament.
Does Jeremiah 8:20 imply that there is a point of no return for salvation?
Answer: While Jeremiah 8:20 expresses the despair of a people who have reached a point of no return regarding temporal deliverance from a specific historical judgment (the Babylonian invasion), it does not necessarily imply a universal, absolute point of no return for individual eternal salvation in all contexts. The Bible consistently presents God as merciful and willing to save all who genuinely repent and believe, even at the very last moment, as exemplified by the penitent thief on the cross in Luke 23:42-43. However, this verse serves as a solemn and urgent warning against persistent spiritual apathy, prolonged disobedience, and the dangers of repeatedly rejecting God's gracious calls to repentance. It highlights that there are indeed consequences for prolonged unfaithfulness, and while God's grace is vast, specific opportunities for averting certain judgments or for experiencing particular deliverances can indeed pass. It emphasizes the critical urgency of responding to God's call today, for "now is the day of salvation" (2 Corinthians 6:2).
How does this verse relate to God's mercy and justice?
Answer: Jeremiah 8:20 is a powerful illustration of the intricate relationship between God's justice and His mercy. For decades, God, through Jeremiah and other prophets, had mercifully extended countless opportunities for Judah to repent, consistently warning them of the dire consequences of their idolatry, injustice, and covenant unfaithfulness. His patience was immense, providing ample "harvest" seasons for them to turn back to Him. However, when His mercy was continually spurned and His warnings defiantly ignored, His righteous justice demanded that the natural and covenantal consequences of their actions be realized. The lament "we are not saved" is not an arbitrary act of God's wrath but the bitter, inevitable fruit of Judah's persistent rejection of His gracious invitations. It profoundly demonstrates that while God desires to save and is slow to anger, He also upholds His holy and righteous character by allowing judgment when His invitations to grace are definitively and repeatedly refused.
CHRIST-CENTERED FULFILLMENT
The poignant lament of Jeremiah 8:20, "The harvest is past, the summer is ended, and we are not saved," finds its profound Christ-centered fulfillment in the person and redemptive work of Jesus. While Judah experienced the bitter consequences of their missed opportunity for temporal deliverance from a physical enemy, the ultimate "salvation" that humanity truly needs is deliverance from sin and its eternal consequences. Jesus Christ embodies the divine answer to this desperate cry. He is the ultimate "harvest" of God's redemptive plan, the one in whom all promises of salvation are unequivocally "Yes" and "Amen" (2 Corinthians 1:20). His first coming marked the true "accepted time" and "day of salvation" (2 Corinthians 6:2), offering a deliverance far greater and more eternal than any earthly rescue. Through His sacrificial death on the cross, Jesus became the Lamb of God who takes away the sin of the world, providing the sole means for humanity to be truly "saved" from spiritual death and eternal separation from God. Unlike Judah's lament of a missed opportunity, Christ's resurrection ensures that the door to salvation remains open for all who believe, though the urgency to respond to His gracious call remains, for He will one day return to gather His final harvest at the end of the age (Matthew 13:30). In Him, the despair of "not saved" is transformed into the joyous and eternal reality of salvation by grace through faith.