Jeremiah 8:22

KJV

[Is there] no balm in Gilead; [is there] no physician there? why then is not the health of the daughter of my people recovered?

KJV (with Strong's)

Is there no balm {H6875} in Gilead {H1568}; is there no physician {H7495} there? why then {H3588} is not the health {H724} of the daughter {H1323} of my people {H5971} recovered {H5927}?

Complete Jewish Bible

Has Gil'ad exhausted its healing resin? Is no physician there? If there is, then why is the daughter of my people so slow to recover her health?

Berean Standard Bible

Is there no balm in Gilead? Is no physician there? Why then has the health of the daughter of my people not been restored?

American Standard Version

Is there no balm in Gilead? is there no physician there? why then is not the health of the daughter of my people recovered?

Commentary

### SUMMARY
Jeremiah 8:22 is a poignant lament from the prophet, expressing profound anguish over the spiritual and moral brokenness of the people of Judah. It poses a series of rhetorical questions, highlighting the perplexing paradox that despite the divine provision for healing and restoration—symbolized by the renowned "balm in Gilead" and the presence of a "physician"—the nation remains unrecovered from its deep spiritual sickness. This unhealed state is presented as a direct consequence of their persistent sin, their stubborn refusal to repent, and their rejection of God's covenant, leading to an inevitable and tragic outcome.

### CONTEXT
* **Literary Context:** This verse is situated within a series of Jeremiah's prophetic oracles (chapters 6-10) that vividly depict God's impending judgment upon Judah, primarily through the Babylonian invasion, due to their pervasive idolatry, moral corruption, and covenant unfaithfulness. The prophet, often referred to as the "weeping prophet," interweaves stern warnings and pronouncements of judgment with expressions of profound personal sorrow and lament for his people's spiritual blindness and impending suffering. The preceding verses ([Jeremiah 8:18-21](/jeremiah/8-18-21 "Jeremiah 8:18-21 - Jeremiah's Grief and Judah's Despair")) describe the prophet's overwhelming grief and the people's desperate cry, setting the stage for the rhetorical question of verse 22, which underscores the tragic irony of their unhealed state despite available remedies. This lament serves as a poignant climax to the description of Judah's spiritual malady and the prophet's agony over it, emphasizing the depth of their spiritual depravity and the prophet's empathetic identification with their plight.

* **Historical & Cultural Context:** The setting is late 7th to early 6th century BCE Judah, a period marked by intense political instability, the decline of Assyrian power, and the terrifying rise of Babylon as the dominant regional force. Spiritually, Judah had largely abandoned the covenant with Yahweh, engaging in widespread idolatry, social injustice, and false worship, despite the fervent warnings of prophets like Jeremiah. Gilead, a region east of the Jordan River, was renowned in ancient times for its medicinal balsam, a resinous balm derived from trees, highly valued for its healing and soothing properties. This "balm of Gilead" was a well-known commodity, traded widely throughout the ancient Near East (cf. [Genesis 37:25](/genesis/37-25 "Genesis 37:25 - Ishmaelites Carrying Balm from Gilead")). Physicians (Hebrew: _rôphēʼ_) were also a recognized profession, albeit often viewed with suspicion or as secondary to divine healing in Israelite thought, where Yahweh was ultimately considered "the Lord who heals" ([Exodus 15:26](/exodus/15-26 "Exodus 15:26 - The Lord Who Heals")). The rhetorical question thus leverages common knowledge about effective remedies and healers to underscore the inexplicable persistence of Judah's spiritual sickness, implying that the problem lies not in the absence of a cure but in the patient's stubborn unwillingness to receive it.

* **Key Themes:** Jeremiah 8:22 powerfully contributes to several overarching themes in the book of Jeremiah. It highlights the theme of **Spiritual Sickness and Unrepentance**, portraying Judah's condition not merely as a political or social crisis but as a deep-seated spiritual ailment rooted in their unfaithfulness to God. The "daughter of my people" (a tender, personified term for Judah) is depicted as desperately ill, yet stubbornly refusing the cure. This leads to the theme of **Divine Lament and Frustration**, as Jeremiah's rhetorical question echoes God's own sorrow and bewilderment over His people's stubbornness, despite His constant provision for their well-being. The "balm" and "physician" symbolize God's gracious provision for healing—His law, His prophets, His covenant promises, and His very presence, emphasizing the **Availability of Remedy**. The tragic implication is that the problem is not a lack of divine provision, but the people's unwillingness to accept it, leading directly to the **Consequences of Unrepentance**. The unrecovered "health" of the people is a direct result of their refusal to turn back to God, illustrating that their suffering is a natural consequence of their sin, not an arbitrary act of divine wrath, as seen throughout Jeremiah's prophecies, particularly in passages detailing their impending exile (e.g., [Jeremiah 7](/jeremiah/7 "Jeremiah 7 - The Temple Sermon") and [Jeremiah 25](/jeremiah/25 "Jeremiah 25 - Seventy Years of Exile")).

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **balm (Hebrew, _tsᵉrî'_):** From an unused root meaning "to crack (as by pressure), hence, to leak; distillation, i.e. balsam." This word refers to a specific, highly prized medicinal resin or salve, often associated with Gilead, known for its healing and soothing properties. Its mention here immediately evokes a potent, readily available remedy for wounds and pain, making the absence of healing all the more perplexing.
* **physician (Hebrew, _râphâʼ'_):** A primitive root meaning "properly, to mend (by stitching), i.e. (figuratively) to cure." This term denotes someone who brings healing, restoration, or makes whole. The rhetorical question concerning the physician underscores the idea that not only is a potent remedy available, but also a skilled individual or divine agent capable of applying it effectively.
* **recovered (Hebrew, _ʻâlâh'_):** A primitive root meaning "to ascend, intransitively (be high) or actively (mount); used in a great variety of senses, primary and secondary, literal and figurative; arise (up)... recover, restore, (make to) rise (up)." In this context, it refers to the process of healing, rising from sickness to health, or being restored to wholeness and soundness. The question highlights the tragic failure of this restoration to occur for the nation.

#### Verse Breakdown
* **"Is there no balm in Gilead?"**: This opening rhetorical question immediately introduces the central paradox of the verse. Gilead was renowned for its medicinal balm, a potent healing agent. The question implies that a remedy *should* be readily available for the nation's spiritual wounds, setting up the expectation of healing and making the subsequent reality of unhealed "health" all the more tragic and inexplicable.
* **"is there no physician there?"**: This second rhetorical question reinforces the first, suggesting that not only is the healing substance available, but also the skilled individual or divine agent to administer it. It emphasizes the comprehensive nature of the available divine provision for healing and restoration, making Judah's continued suffering even more perplexing and underscoring the idea that the fault lies not with the cure or the Healer, but with the patient.
* **"why then is not the health of the daughter of my people recovered?"**: This culminating question reveals the prophet's profound anguish, bewilderment, and lament. "The daughter of my people" (Hebrew: _bath ʻam_) is a tender, personified reference to the nation of Judah, highlighting Jeremiah's deep affection, empathy, and sorrow for their plight. The "health" (Hebrew: _ʼărûwkâh_, meaning "wholeness" or "soundness") refers to their spiritual, moral, and national well-being. The question points to the core issue: if God, the ultimate Healer, has provided the means for recovery, why are His people still suffering and unhealed? The implied, agonizing answer is their stubborn refusal to repent and accept the divine remedy, leading to their inevitable judgment and exile.

#### Literary Devices
Jeremiah 8:22 is rich in **Rhetorical Questions**, which are central to its profound impact. The repeated "Is there no...?" followed by the culminating "why then...?" creates a powerful sense of exasperation, bewilderment, and deep lament. These questions are not seeking information but rather emphasizing the tragic irony of Judah's unhealed state despite the abundant availability of divine remedies. **Symbolism** is also prominent, with "balm in Gilead" representing God's gracious provision for healing, restoration, and forgiveness, and the "physician" symbolizing God Himself as the ultimate Healer or His appointed agents (prophets, priests, the Law). The phrase "daughter of my people" employs **Personification** and **Metaphor**, tenderly portraying Judah as a beloved, yet grievously ill, child, evoking both the prophet's and God's profound empathy and sorrow for her plight. The entire verse functions as a poignant **Lament**, expressing deep sorrow and anguish over the spiritual sickness and unrepentance of the nation, while simultaneously serving as a prophetic indictment of their stubbornness and a warning of the dire consequences.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 8:22 stands as a poignant expression of God's profound sorrow over His people's persistent sin and their refusal to embrace the healing He so readily offers. The "balm in Gilead" and the "physician" are powerful metaphors for God's comprehensive provision for spiritual restoration—His covenant, His law, His prophets, and ultimately, His very presence and desire to forgive. The verse underscores that the problem of human suffering and spiritual sickness is never due to a lack of divine remedy or a deficiency in God's power, but always to humanity's stubborn rejection of it. It highlights the tragic consequences of unrepentance and the deep grief it causes the heart of God, who desires wholeness and life for His people, yet respects their freedom to choose their own path, even if it leads to destruction.

* [Jeremiah 30:12-17](/jeremiah/30-12-17 "Jeremiah 30:12-17 - Judah's Incurable Wound and Future Healing")
* [Hosea 6:1](/hosea/6-1 "Hosea 6:1 - Return to the Lord for Healing")
* [Isaiah 1:5-6](/isaiah/1-5-6 "Isaiah 1:5-6 - Israel's Sickness and Wounds")

### REFLECTION AND APPLICATION
Jeremiah's lament in 8:22 resonates deeply with the human condition, both individually and corporately. We often find ourselves spiritually sick, burdened by sin, anxiety, despair, or fractured relationships, yet we may stubbornly resist the very remedies God provides. This verse challenges us to honestly assess our own spiritual health and our willingness to submit to the divine "physician." It reminds us that true healing—for our souls, our relationships, and our communities—is always available through God's grace and truth, but it requires humility, genuine repentance, and a willingness to receive His transforming power. The "balm" is not a magical cure applied passively, but a divine provision that demands active participation and faith. We are called to turn from our self-reliance, our preferred false cures, and our stubbornness, and instead embrace the only One who can truly make us whole, bringing restoration to every broken facet of our lives.

#### Questions for Reflection
* **In what areas of my life do I sense spiritual sickness or unhealed wounds that I have been neglecting or resisting God's remedy for?**
* **Am I, like ancient Judah, resisting the "balm" and the "physician" God has provided for my healing? What might that resistance look like in my daily life (e.g., unwillingness to forgive, pride, lack of discipline in spiritual practices)?**
* **What specific "balm" (e.g., God's Word, prayer, confession, community, repentance, forgiveness, seeking counsel) is God offering me for my current struggles, and how can I more fully embrace it with faith and obedience?**

### FAQ
**What is the "balm in Gilead" and why is it significant in Jeremiah 8:22?**

Answer: The "balm in Gilead" refers to a highly valued medicinal resin or salve, likely derived from a type of tree (perhaps the mastic tree or balsam tree) that grew abundantly in the region of Gilead, east of the Jordan River. It was renowned in the ancient world for its healing and soothing properties, often used for wounds and pain. In Jeremiah 8:22, it serves as a powerful symbol for the readily available divine provision for healing and restoration. The significance lies in the rhetorical question: if such a potent remedy exists, why is the "daughter of my people" (Judah) not healed? This implies that the problem is not a lack of God's ability or willingness to heal, but rather the people's stubborn refusal to accept His remedy for their spiritual sickness. It highlights the paradox of a people suffering despite the presence of a cure, emphasizing their profound spiritual blindness and unrepentance. God, the ultimate physician, had provided everything necessary for their recovery, yet they chose to remain in their brokenness.

### CHRIST-CENTERED FULFILLMENT
Jeremiah's lament, "Is there no balm in Gilead; is there no physician there?" finds its ultimate and profound answer in Jesus Christ. The spiritual sickness of humanity, deeply rooted in sin, was far more pervasive and incurable than any physical ailment, and no earthly balm or physician could truly remedy it. The Old Testament's "balm" and "physician" pointed forward to the coming Messiah, the true and ultimate Healer. Jesus is the divine "physician" who came not for the healthy but for the sick, declaring, "Those who are well have no need of a physician, but those who are sick. I came not to call the righteous, but sinners" ([Matthew 9:12-13](/matthew/9-12-13 "Matthew 9:12-13 - Jesus Calls Sinners")). His atoning sacrifice on the cross is the "balm" that truly heals the deepest wounds of sin, offering forgiveness, reconciliation, and new life. As [Isaiah 53:5](/isaiah/53-5 "Isaiah 53:5 - Healing Through Christ's Wounds") prophesied, "by his wounds we are healed." Through His death and resurrection, Christ provides the only effective remedy for the spiritual malady that plagued Judah and continues to plague humanity, inaugurating a New Covenant where true spiritual recovery and wholeness are possible for all who believe ([Hebrews 8:8-12](/hebrews/8-8-12 "Hebrews 8:8-12 - The New Covenant")). He is the Lamb of God who takes away the sin of the world ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")), the ultimate balm for our souls, offering not just temporary relief but eternal healing and restoration.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Genesis 37:25

And they sat down to eat bread: and they lifted up their eyes and looked, and, behold, a company of Ishmeelites came from Gilead with their camels bearing spicery and balm and myrrh, going to carry [it] down to Egypt.

Jeremiah 46:11

Go up into Gilead, and take balm, O virgin, the daughter of Egypt: in vain shalt thou use many medicines; [for] thou shalt not be cured.

Jeremiah 51:8

Babylon is suddenly fallen and destroyed: howl for her; take balm for her pain, if so be she may be healed.

Jeremiah 30:12

For thus saith the LORD, Thy bruise [is] incurable, [and] thy wound [is] grievous.

Jeremiah 30:17

For I will restore health unto thee, and I will heal thee of thy wounds, saith the LORD; because they called thee an Outcast, [saying], This [is] Zion, whom no man seeketh after.

Luke 8:43

And a woman having an issue of blood twelve years, which had spent all her living upon physicians, neither could be healed of any,

Luke 5:31

And Jesus answering said unto them, They that are whole need not a physician; but they that are sick.