TRV
Translation
King James Version
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.
Complete Jewish Bible
Storks in the sky know their seasons; doves, swallows and cranes their migration times; but my people do not know the rulings of ADONAI!
Berean Standard Bible
Even the stork in the sky knows her appointed seasons. The turtledove, the swift, and the thrush keep their time of migration, but My people do not know the requirements of the LORD.
American Standard Version
Yea, the stork in the heavens knoweth her appointed times; and the turtle-dove and the swallow and the crane observe the time of their coming; but my people know not the law of Jehovah.
World English Bible Messianic
Yes, the stork in the sky knows her appointed times; and the turtledove, the swallow, and the crane observe the time of their coming; but my people don’t know the LORD’s law.
Geneva Bible (1599)
Euen the storke in the aire knoweth her appointed times, and the turtle and the crane and the swallowe obserue the time of their comming, but my people knoweth not the iudgement of the Lord.
Young's Literal Translation
Even a stork in the heavens hath known her seasons, And turtle, and swallow, and crane, Have watched the time of their coming, And--My people have not known the judgment of Jehovah.
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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.
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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 7) The kite in the sky knows its time: the turtledove and the swallow and the stork keep the time of their arrival. But my people do not know the judgment of the Lord. Regarding the kite, which Symmachus interpreted, the Septuagint and Theodotion used the Hebrew word 'Asida' (). Aquila translated it as 'herodium'. Again, for the swallow, Symmachus translated it as 'cicada', which is called 'Sis' in Hebrew (). But for the stork that we have translated, both Aquila and Symmachus translated it as it is written in Hebrew, 'Agur' (). However, the Septuagint translated it as 'agri passeres'. But it is the same perception, which is also placed at the beginning of Isaiah: The ox knows its owner, and the donkey its master's manger; but Israel does not know me, and my people do not understand me (Isaiah 1:3); so even small birds know their seasons, and know when they should avoid the harshness of winter and return to their usual regions in the beginning of spring. But here we should understand "heaven" as the air that is above.
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.
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SUMMARY
Jeremiah 8:7 presents a poignant divine lament, delivered through the prophet, that starkly contrasts the inherent, instinctual obedience of the natural world with the profound spiritual rebellion and ignorance of God's chosen people, Judah. Migratory birds, such as the stork, turtle-dove, crane, and swallow, instinctively discern and faithfully adhere to their divinely appointed seasons and migratory paths, demonstrating an innate wisdom and submission to the natural order. In tragic opposition, the people of Judah, despite having received explicit divine revelation and covenant, remain spiritually dull and disobedient, failing to understand or heed the righteous "judgment" (decrees, laws, and moral order) of the LORD, thereby inviting severe divine consequences.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 8:7 is profoundly rich in literary devices that amplify its poignant and indicting message. The most prominent device is Juxtaposition or Antithesis, where the instinctive obedience and inherent wisdom of migratory birds are starkly contrasted with the spiritual ignorance and willful disobedience of God's covenant people. This sharp contrast creates a powerful Irony: the irrational animals, without the benefit of divine revelation or conscious thought, faithfully adhere to God's natural order, while rational humanity, endowed with God's explicit law and covenant, fails to discern or obey His moral order. The verse also employs a compelling Analogy or Metaphor, using the predictable and reliable behavior of birds as a direct comparison to what Judah should be, but tragically is not. There is an implied Rhetorical Question that hovers over the text: "How can even these creatures know, but you, My people, do not?" This evokes a deep sense of Pathos and divine lament, conveying God's profound sorrow, frustration, and righteous indignation over His people's spiritual dullness and rebellion. Furthermore, the deliberate choice of the "stork" (Hebrew: chăçîydâh, related to faithfulness and loving-kindness) adds another significant layer of Symbolism and Irony, as the "faithful bird" serves to highlight the people's profound and inexcusable unfaithfulness to their covenant Lord.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 8:7 profoundly illustrates the tragic disconnect between God's universal revelation in creation and His specific, covenantal revelation through His law and prophets, and humanity's persistent failure to respond obediently. It underscores the foundational biblical truth that God's order is intricately inscribed not only in the predictable rhythms of the natural world but also in His immutable moral universe; to ignore either is to invite severe consequences. The verse highlights the gravity of spiritual ignorance, understanding it not as a mere lack of information, but as a willful disregard for God's righteous ways, which inevitably leads to apostasy and impending judgment. It serves as a timeless reminder that true wisdom lies in discerning and actively adhering to God's "judgment"—His just decrees and moral standards—a wisdom that, ironically, even the animal kingdom seems to possess more readily than rebellious humanity.
REFLECTION AND APPLICATION
Jeremiah 8:7 serves as a powerful and convicting mirror for self-reflection, challenging us to deeply examine the authenticity and depth of our own spiritual understanding and obedience. Are we, like the ancient Israelites, so entangled by worldly concerns, lulled by false securities, or distracted by superficial religiosity that we fail to genuinely discern God's revealed will, His loving warnings, and the fundamental principles by which He governs both the cosmos and our lives? The instinctive, unthinking obedience of the birds to their Creator's design stands as a stark and humbling contrast to humanity's unique capacity for willful rebellion and spiritual apathy. We are called to actively and diligently seek to know and understand God's Word, to cultivate a sensitive and discerning spirit attuned to His guidance, and to live in active, humble obedience to His "judgment"—His righteous standards and moral order. Failing to genuinely know and heed God's ways can lead to unforeseen and devastating consequences, underscoring the critical importance of spiritual wisdom, discernment, and humble submission in every facet of our daily lives. This verse calls us to move beyond mere intellectual assent to a transformative, experiential knowledge of God that profoundly shapes our actions, priorities, and very being.
Questions for Reflection
FAQ
Why does God compare His people to birds in this verse?
Answer: God compares His people to migratory birds in Jeremiah 8:7 to highlight a profound and shaming irony. Birds, driven by instinct and without the benefit of divine revelation, faithfully "know" and "observe" their divinely appointed migratory seasons and paths. They adhere perfectly to the natural order God established for them. In stark contrast, God's chosen people, who have received explicit divine revelation through the Law, the prophets, and the covenant, have tragically failed to "know" or obey His "judgment"—His righteous decrees, laws, and moral order. The comparison underscores the unnaturalness and inexcusability of Judah's spiritual ignorance and disobedience, suggesting that even animals are more attuned to God's created order than His own covenant people.
What does "the judgment of the LORD" mean in this context?
Answer: "The judgment of the LORD" (Hebrew: mishpâṭ Yᵉhôvâh) in Jeremiah 8:7 refers to more than just punitive judgment or impending punishment, though those consequences are certainly implied. Mishpâṭ is a comprehensive term that primarily encompasses God's righteous decrees, His just laws, His moral expectations, and the established order of His universe. It signifies His divine standards of justice and righteousness that govern both the natural world and human society. Judah's failure to "know" this judgment means they have not discerned, acknowledged, or lived in accordance with God's moral order, leading to their spiritual decay, societal injustice, and the eventual outpouring of divine discipline. It speaks to a deep spiritual blindness concerning God's character, His ways, and His will for His people.
How is this verse relevant for believers today?
Answer: Jeremiah 8:7 remains profoundly relevant for believers today as a timeless warning against spiritual apathy, willful ignorance, and disobedience. It challenges us to examine whether we truly "know" the "judgment of the LORD"—His will, His Word, and His righteous standards—not just intellectually, but experientially and obediently. In a world full of distractions, competing voices, and moral relativism, it calls us to cultivate spiritual discernment, prioritize God's unchanging truth, and live in alignment with His moral order. Just as the birds instinctively follow their Creator's design, we are called to intentionally and humbly submit to God's revealed will, avoiding the spiritual blindness that plagued ancient Judah and led to their downfall. This verse emphasizes that genuine faith involves both knowing and doing God's will, as powerfully articulated in James 1:22.
CHRIST-CENTERED FULFILLMENT
Jeremiah 8:7, with its lament over Israel's profound spiritual ignorance of God's "judgment," finds its ultimate fulfillment and redemptive resolution in the person and work of Jesus Christ. While the Old Covenant people failed to truly "know" God's righteous decrees and live by them, Jesus perfectly embodied and revealed the Father's mishpâṭ—His justice, truth, and moral order. He did not merely teach God's will; He was the Word made flesh, the very wisdom and righteousness of God personified, perfectly discerning and obeying the Father in every aspect of His life and ministry. The spiritual blindness of Israel, so tragically lamented by Jeremiah, is overcome in the New Covenant established through Christ's atoning sacrifice. Through His finished work on the cross and His resurrection, believers are given a new heart and a new spirit, enabling them to truly "know" God, not merely externally through written law but internally and experientially, as prophesied in Jeremiah 31:33-34. The Holy Spirit, poured out after Christ's ascension, empowers believers to understand and walk in God's "judgment," guiding them into all truth and enabling a genuine, obedient, and intimate relationship with the Father through the Son. Thus, what Israel failed to achieve under the Law—a true, internal knowledge and adherence to God's righteous ways—is graciously granted to all who are in Christ, making them truly capable of living according to the divine order.