TRV
Translation
King James Version
I hearkened and heard, but they spake not aright: no man repented him of his wickedness, saying, What have I done? every one turned to his course, as the horse rusheth into the battle.
Complete Jewish Bible
I listened attentively but they spoke nothing right. No one repents of his wickedness, saying, "What have I done!" Each runs off in his own direction, like a horse plunging headlong into battle.
Berean Standard Bible
I have listened and heard; they do not speak what is right. No one repents of his wickedness, asking, ‘What have I done?’ Everyone has pursued his own course like a horse charging into battle.
American Standard Version
I hearkened and heard, but they spake not aright: no man repenteth him of his wickedness, saying, What have I done? every one turneth to his course, as a horse that rusheth headlong in the battle.
World English Bible Messianic
I listened and heard, but they didn’t say what is right. No one repents of his wickedness, saying, “What have I done?” Everyone turns to his course, as a horse that rushes headlong in the battle.
Geneva Bible (1599)
I hearkened and heard, but none spake aright: no man repented him of his wickednesse, saying, What haue I done? euery one turned to their race, as the horse rusheth into the battell.
Young's Literal Translation
I have given attention, yea, I hearken, They do not speak right, No man hath repented of his wickedness, Saying, What have I done? Every one hath turned to his courses, As a horse is rushing into battle.
See on the biblical-era map
In the KJVVerse 19,160 of 31,102
Study This Verse
Commentary on Jeremiah 8 verses 4–12
4 ¶ Moreover thou shalt say unto them, Thus saith the LORD; Shall they fall, and not arise? shall he turn away, and not return?
5 Why then is this people of Jerusalem slidden back by a perpetual backsliding? they hold fast deceit, they refuse to return.
6 I hearkened and heard, but they spake not aright: no man repented him of his wickedness, saying, What have I done? every one turned to his course, as the horse rusheth into the battle.
7 Yea, the stork in the heaven knoweth her appointed times; and the turtle and the crane and the swallow observe the time of their coming; but my people know not the judgment of the LORD.
8 How do ye say, We are wise, and the law of the LORD is with us? Lo, certainly in vain made he it; the pen of the scribes is in vain.
9 The wise men are ashamed, they are dismayed and taken: lo, they have rejected the word of the LORD; and what wisdom is in them?
10 Therefore will I give their wives unto others, and their fields to them that shall inherit them: for every one from the least even unto the greatest is given to covetousness, from the prophet even unto the priest every one dealeth falsely.
11 For they have healed the hurt of the daughter of my people slightly, saying, Peace, peace; when there is no peace.
12 Were they ashamed when they had committed abomination? nay, they were not at all ashamed, neither could they blush: therefore shall they fall among them that fall: in the time of their visitation they shall be cast down, saith the LORD.
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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 4–12. Public domain.
Copy as
Lucius Caecilius Firmianus LactantiusAD 325
DIVINE INSTITUTES 4:11
Jeremiah also says, in like manner: “The turtle and the swallow have known her time, and the sparrows of the field have observed the times of their coming, but my people have not known the judgment of the Lord. How do you say, We are wise, and the law of the Lord is with us? The meting out is in vain. The scribes are deceived and confounded. The wise men are dismayed and taken, for they have rejected the word of the Lord.” Therefore (as I had begun to say), when God had determined to send to people a teacher of righteousness, he commanded him to be born again a second time in the flesh and to be made in the likeness of humankind himself, to whom he was about to be a guide, and companion and teacher. But since God is kind and merciful to his people, he sent him to those very persons whom he hated, that he might not close the way of salvation against them forever but might give them a free opportunity of following God, that they might both gain the reward of life if they should follow him (which many of them do and have done) and incur the penalty of death by their fault if they should reject their King.
John ChrysostomAD 407
HOMILIES ON THE GOSPEL OF MATTHEW 21:4
It was exceedingly right to admire the consideration of our Lawgiver. He could have brought forward his illustration from among people. He could have spoken of Moses, Elijah, John, and others like them. But, so that he might touch them more to the quick, he made mention of the irrational beings. For had he spoken of those righteous men, these would have been able to say, “We have not yet become like them.” But now by passing them over in silence and bringing forward the fowls of the air, he has cut off from them every excuse. Therefore, he imitates in this place also the old law. Yes, for the old covenant likewise looks to the bee, to the ant, to the turtle and to the swallow.
JeromeAD 420
Commentary on Jeremiah
(Verse 6.) I listened and heard: no one speaks what is good. There is no one who repents for his sin, saying: what have I done? All have turned to their own course, like a horse rushing into battle. Called to repentance, they scornfully refuse to listen: and it is not enough for them to have sinned against the Lord and spoken blasphemy, but they all rush like horses, and with fervent speed into battle, not reflecting on their sin, nor saying, what have I done? By these things we understand that either these things are said about the whole human race, because it is prone to vices, or about the time of the Savior, when all together they became useless: there was no one who did good, there was not even one (Psalm 13). Therefore, he himself cries out mystically: Save me, Lord, for the holy one has failed (Psalm 11, 1). But if these things are so, where are those who say that we are free from sin by our own will? No one, he says, speaks what is good (Matt. XI): because we will also be held accountable for idle words on the day of judgment.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as
Continue studying Jeremiah 8:6 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Jeremiah 8:6 profoundly articulates God's deep sorrow and active observation of Judah's spiritual decline. Through the prophet, the Lord laments His people's stubborn refusal to acknowledge their sin and turn back to Him. Despite divine calls for introspection and repentance, they remained hardened, unwilling to confront their wickedness by asking, "What have I done?" Instead, they relentlessly pursued their self-destructive path, likened to a warhorse charging headlong and unthinkingly into battle.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 8:6 employs powerful Imagery and a striking Simile to convey its message of divine lament and human obduracy. The opening phrase, "I hearkened and heard," personifies God as an attentive listener, underscoring His omnipresence and intimate knowledge of His people's spiritual state and His active engagement with their choices. The rhetorical question, "What have I done?", though tragically unuttered by the people, serves as a poignant indictment of their profound lack of introspection and moral accountability. The most vivid and impactful device is the simile: "as the horse rusheth into the battle." This comparison powerfully illustrates the people's headlong, unthinking, and determined pursuit of their sinful ways. A warhorse charges fearlessly and without hesitation into danger, driven by instinct and training; similarly, Judah was depicted as rushing into spiritual and physical destruction with reckless abandon, devoid of any self-preservation or moral reflection. This simile emphasizes the speed, intensity, and lack of restraint in their persistent disobedience, highlighting their self-destructive trajectory.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 8:6 serves as a profound theological statement on the nature of divine-human interaction and the perilous consequences of spiritual obduracy. It reveals God's active engagement with His creation, His deep sorrow over human sin, and His unwavering commitment to justice. The absence of repentance ("no man repented him of his wickedness") is not merely a moral failing but a profound rejection of God's grace and an insult to His holiness. This spiritual deafness and headlong rush into sin underscore the human capacity for self-deception and the perilous path of ignoring divine warnings. The verse implicitly highlights the critical importance of self-examination and genuine contrition as prerequisites for restoration and averting judgment, demonstrating that God's desire is for His people to turn from their destructive ways.
REFLECTION AND APPLICATION
Jeremiah 8:6 remains profoundly relevant for believers today, serving as a stark warning against spiritual complacency and unexamined living. It compels us to cultivate a posture of humility and self-awareness, asking whether we are truly listening to God's voice, particularly when it confronts areas of sin in our lives. In a world that often encourages self-justification and avoids introspection, this verse calls us to a radical honesty before God. It challenges us to pause our "rush" through life and genuinely ask, "What have I done?", allowing the Holy Spirit to convict us of sin and lead us to genuine repentance. Our willingness to acknowledge wrongdoing, confess it, and turn from our "course" of rebellion is foundational to experiencing God's forgiveness and walking in His paths of righteousness, preventing us from rushing headlong into spiritual peril and instead aligning our steps with His divine will.
Questions for Reflection
FAQ
What does "spake not aright" truly mean in this context?
Answer: In Jeremiah 8:6, "spake not aright" (from the Hebrew dâbar) signifies more than just incorrect speech; it points to a fundamental failure of the people to speak truthfully about their own spiritual condition. It means they did not confess their sins, acknowledge their wrongdoing, or express any genuine remorse or desire to turn back to God. They were not speaking what was "right," "fitting," or "proper" for their situation—a confession of sin and a plea for mercy—which would have been the first step towards repentance and restoration. This indicates a deep-seated spiritual dishonesty and an unwillingness to engage in self-examination before God.
Why is the simile of the "horse rusheth into the battle" so significant?
Answer: This powerful simile (using the Hebrew words for "horse," çûwç; "rusheth," shâṭaph; and "battle," milchâmâh) vividly illustrates the people's reckless and unthinking determination in their sin. A warhorse charges headlong into danger, driven by instinct and training, without hesitation or fear for its own safety. Similarly, Judah was depicted as rushing into spiritual and physical destruction—the "battle" of divine judgment—with an almost suicidal abandon, ignoring all warnings and consequences. It emphasizes their stubbornness, speed, and profound lack of restraint in pursuing their chosen path of wickedness, despite the impending doom. It highlights a dangerous spiritual momentum that overrides reason and self-preservation.
CHRIST-CENTERED FULFILLMENT
Jeremiah 8:6, with its lament over unrepentant Israel, profoundly foreshadows humanity's universal need for a Savior and the ultimate fulfillment found in Christ. The people's inability to "speak aright" or to truly "repent" highlights the deep-seated sinfulness that only divine intervention can address. Jesus Christ, the Lamb of God who takes away the sin of the world, perfectly embodies the repentance that Israel lacked, offering His life as the ultimate sacrifice for sin, making genuine repentance and forgiveness possible for all who believe. His earthly ministry began with the urgent call to "Repent, for the kingdom of heaven is at hand", directly addressing the spiritual apathy seen in Jeremiah's day and echoing the prophetic plea for a turning back to God. Unlike Judah, who rushed headlong into destruction, believers are called to "turn to the Lord" through faith in Christ, finding true rest and redemption. In Him, the stubborn course of sin is broken, and a new path of righteousness is opened, transforming hearts that once refused to ask, "What have I done?", into those that confess sin and find life in the Spirit's regeneration and renewal.