Verse-by-Verse Bible Commentary
Jeremiah 6:15

Bridgeway Bible Commentary

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Destruction of Jerusalem and Judah (6:1-30)

Jeremiah warns that the enemy forces will invade from the north. The citizens of Jerusalem should therefore flee from the city to the hilly regions south of Jerusalem, where they may be able to find refuge from the invaders (6:1-2). As shepherds lead their sheep to feed in new pastures, so will the enemy commanders lead their forces to ‘devour’ Jerusalem. They will attack by day and by night (3-5). In building their siegeworks around the city, the enemy soldiers will ruin the nearby fields and forests. The reason for Jerusalem’s destruction is that the city is morally corrupt and spiritually sick (6-8).
The enemy will be as thorough in destruction as a grape-picker is in picking every grape he can find on the vine. Jeremiah hopes that some might be spared, but he can find none who will listen to his message. Therefore, he can announce only judgment (9-11a). In this judgment, no age group will be spared. All property will be seized by the plundering invaders (11b-12). Common people and religious leaders alike are shamelessly corrupt, but all they have gained through injustice will be lost. Priests and prophets assure the people that all is well, when in fact the nation is doomed (13-15).
God has urged the people to follow the ways of godly people of the past who kept his law. He has warned them of punishment if they ignore him. But it has all been without result (16-17). God therefore announces to the nations of the world that his people will now reap the fruit of their disobedience (18-19). The people offer incense and sacrifices, but God is not pleased with such offerings when the offerers do not listen to his teaching. Religious exercises will not save a disobedient people from God’s judgment (20-21).
Judah will be powerless against the invading armies of this cruel, well equipped enemy (22-24). Even innocent civilians, when fleeing to safety in the country, should be careful to keep well clear of the enemy forces (25-26).
As God’s servant, Jeremiah is like a refiner of silver who tries to remove the dross (wickedness) from the precious metal (God’s people). But the people refuse to be refined. They do not want to be separated from their evil. They are therefore rejected as worthless (27-30).

Coffman's Commentaries on the Bible

"They have healed also the hurt of my people slightly, saying Peace, peace; when there is no peace. Were they ashamed when they had committed abominations? nay, they were not at all ashamed, neither could they blush: therefore they shall fall among them that fall; at the time that I visit them they shall be cast down, saith Jehovah."

"They have healed the hurt of my people slightly" This appears to be a reference to the reforms so vigorously pressed by king Josiah, but they were reforms that did not at all reach the hearts of the people. The false prophets were the ones who cried, "Peace, peace, when there was no peace."

"They were not at all ashamed" The hardened sinners of Israel had lost all sense of shame and had no feelings either of regret or remorse for their transgressions. There remained absolutely nothing else for God to do except to visit the people with divine punishment.

Barnes' Notes on the Whole Bible

They are brought to shame because

They have “committed abomination:”

Shame nevertheless they feel not;

To blush nevertheless they know not;

“Therefore they shall fall among” the falling;

“At the time” when “I visit them, they shall” stumble,

“Saith Yahweh.”

The fact is expressed that their conduct was a disgrace to them, though they did not feel it as such. “Abomination” has its usual meaning of idolatry Jeremiah 4:1.

Calvin's Commentary on the Bible

Jeremiah turns now his discourse to the whole people. In the last verse he reproved only the priests and the prophets; he now speaks more generally, and says, that they had put off all shame. “Behold,” he says, “they are sufficiently proved guilty, their wickedness is manifest, and yet there is no shame. Their disgrace is visible to heaven and earth; angels and all mortals are witnesses of their corruption; but they have such a meretricious front that they are touched by no sense of shame.” He means, in these words, that the wickedness of the people was past all remedy; for they had arrived to that degree of stupor, of which Paul speaks, when he calls those ἀπηλγηκότας, who were obstinate in their vices, who saw no difference between right and wrong, between white and black. (Ephesians 4:19.)

This, then, is what the Prophet means when he says, Have they been ashamed? But a question is much more emphatical, than if it was a simple reprobation or affirmation. They have not been even ashamed, he says. In their very shame, they knew not what it was to be touched by any shamefacedness. This may be classed with those reproofs, by which they had not been subdued; as though he had said, “Efforts having been made to expose their effrontery, in not humbling themselves under the hand of God; they shall therefore fall among the fallen;” that is, “I will dispute no longer with them, nor contend in words, but will execute on them my judgment.” Fall, then, shall they among the fallen; as though he had said, “I have more than sufficiently denounced war on them: had they been healable it would have availed to their conversion, that they had been so often warned; and still more, that I have so sharply stimulated them to come to me: but I will now no more employ words, on the contrary, I will execute my vengeance, so that the calamity which they have derived may devour them.” ⁽¹⁷⁶⁾

They shall wholly fall, he says, in the day of their visitation From this second clause we understand more clearly what it is or what he means when he speaks of falling among the fallen, which is, that they should wholly fall, when God would come as it were with a drawn sword to destroy them, having been wearied with giving them so many warnings.

(176) The Syriac is the only version that puts the first verb in an interrogatory form. “They have been confounded,“ is the Septuagint and Vulgate; and similar is the rendering of the Arabic and the Targum. The verb, taken literally, it being in Huphal, may be rendered, “They have been put to shame,“ or have been made to be ashamed; that is, they had been exposed to shame; but this shame they felt not, according to what follows. Their previous evils were enough to make them feel ashamed; but they had not that effect: hence entire ruin is denounced on them at the end of the verse. The rendering of the whole is as follows, —

15.Exposed to shame have they been, Because abomination have they wrought: Neither with shame are they ashamed, Nor how to be abashed do they know; Therefore fall shall they with the fallen; At the time when I shall visit them, They shall perish, saith Jehovah.

There is no necessity to make this verse and the 12th of chap. 8 (Jeremiah 8:12) the same in every particular, as Blayney attempts to do. Both passages are the same in meaning, with a little variety in some of the words. The particle גם, repeated, may be rendered by, either and nor. See Numbers 23:5. The verb הכלים is an infinitive Huphal. It is rendered as an infinitive by the Vulgate. “ They shall perish,“ which is according to the Septuagint, the Syriac, and the Arabic, is literally, “They shall be made to stumble.” — Ed

Smith's Bible Commentary

Chapter 5

Run to and fro through the streets of Jerusalem, and see now, and know, and seek in the broad places, if you can find a man, if there be any that is executing judgment, and that is seeking truth; and I will pardon it ( Jeremiah 5:1 ).

If you can find one man. You remember when the angels were going down to destroy Sodom and Gomorrah, Abraham said, "Hey, Lord, shall not the God of the earth be fair? Would you destroy the righteous with the people? What if there are fifty righteous people in that city?" The Lord said, "I'll spare for fifty righteous." "Well, Lord, what if there's forty? What if there's thirty? What if there's twenty? What if there's ten?" Lord said, "I'll spare for ten." Now God is saying of Jerusalem, "Just search. Search through the whole city. Find one man, one man that is seeking to execute judgment, that is seeking the truth."

And though they say, The LORD liveth; they swear falsely ( Jeremiah 5:2 ).

People were still mouthing the right words, but it wasn't coming from their hearts. "The Lord liveth," a popular phrase in those days. "Oh, the Lord liveth."

You remember when Elisha healed Naaman of his leprosy, the Syrian general, and he tried to give Naaman a lot of reward. A lot of silver and changes of clothes and so forth because he was healed. And Elisha said, "Aw, keep your stuff. I don't want any of it. I don't need it. You keep it." Well, Gehazi, the servant of Elisha, saw all the loot. He thought, "Oh man, if I could have just a little bit of that, I could buy a field and I could plant a vineyard and I could have servants and I could plant some olive trees. Man, I could retire. That would be nice." So as Naaman was going back, he got on his little donkey and he headed out after him. And they said to Naaman, "Hey, looks like someone's chasing us." They said, "Let's stop and see who it is. It looks like the servant of the prophet." And so as old Gehazi came up on his little donkey, he said, "Everything okay?" "Oh yeah, everything's okay, except that my master Elisha had some sudden company come in, some young men and they needed some help. So he said he'll take just a little bit of your silver and a few changes of garments and so forth." So Naaman gladly gave him the stuff and he got back and his donkey went back and he hid all this stuff. Came whistling in, you know, and the prophet said, "As the Lord liveth." You see it was a common term, spiritual term-it signified that you had it going spiritually. "As the Lord liveth, where have you been?" "As the Lord liveth, I haven't been anywhere." You see, all of the deceit and lying, but he was couching it in spiritual terms in order to sort of deceive.

And I'm afraid that many times people do couch themselves in spiritual terms for the purpose of deceiving. "Right on, brother! Praise the Lord! Bless God, man," you know. And we use this spiritual jargon to deceive, and so Gehazi, "As the Lord liveth, I didn't go anywhere." "Wait a minute," and then the prophet began to read his mind. "Is this the time to buy fields and to plant vineyards and olive trees and to hire servants?" That's just what he was thinking, you see. He said, "Did not my heart go with you when you chased after that man and took those things? And now because of that, the leprosy that was upon him is going to come upon you." And the guy turned white with leprosy and went out from the sight of the prophet. But yet he was using the spiritual. And God says, "Hey, they used the term, 'As the Lord liveth', but in that day, though they say, 'The Lord liveth,' surely they swear falsely."

Jeremiah responds,

O LORD, are not thine eyes upon the truth? you have stricken them, but they have not grieved; you have consumed them, but they have refused to receive correction: they have made their faces harder than a rock; they have refused to return. Therefore I said, Surely these are poor; they are foolish: for they know not the way of the LORD, nor the judgment of their God. I will get me unto the great men, and will speak unto them; for they have known the way of the LORD, and the judgment of their God: but these have altogether broken the yoke, and burst the bonds. Wherefore a lion out of the forest shall slay them, and a wolf of the evenings shall spoil them, a leopard shall watch over their cities: every one that goeth out there shall be torn in pieces: because their transgressions are many, and their backsliding is increased. How shall I pardon thee for this? [God cries] thy children have forsaken me, and sworn by them that are no gods: when I had fed them to the full, they then committed adultery, and assembled themselves by troops in the harlots' houses. They were as fed horses in the morning: every one was neighing after his neighbor's wife. Shall I not visit for these things? saith the LORD: and shall not my soul be avenged on such a nation as this? Go ye up upon her walls, and destroy; but make not a full end: take away her battlements; for they are not the LORD'S. For the house of Israel and the house of Judah have dealt very treacherously against me, saith the LORD. They have belied the LORD, and said, It is not he; neither shall evil come upon us; neither shall we see the sword nor famine ( Jeremiah 5:3-12 ):

And it won't happen here.

And the prophets shall become wind, and the word is not in them. Wherefore thus saith the LORD God of hosts, Because ye speak this word, behold, I will make my words in thy mouth fire, and this people wood, and it shall devour them. Lo, I will bring a nation upon you from far, O house of Israel, saith the LORD: it is a mighty nation, it is an ancient nation, a nation whose language you do not know, neither understand what they say. Their quiver is as an open sepulchre, they are all mighty men. And they shall eat up your harvest, and your bread, which your sons and daughters should be eating: they shall eat up your flocks and your herds: they shall eat up your vines and your figs: and they shall impoverish your cities, wherein you have trusted, with the sword. Nevertheless in those days, saith the LORD, I will not make a full end with you ( Jeremiah 5:13-18 ).

God promises He's not going to cut the people off completely.

For it shall come to pass, when you will say, Wherefore doeth the LORD our God all these things against us? then shall you answer them, Like as you have forsaken me, and served strange gods in your land, so shall ye serve strangers in a land that is not yours. Declare this in the house of Jacob, and publish it in Judah, saying, Hear now this, O foolish people, you that are without understanding; which have eyes, but you see not; which have ears, but you hear not: Do you not fear me? saith the LORD: will you not tremble at my presence, for I have placed the sand for the boundaries of the sea by a perpetual decree, that it cannot pass over it: and though the waves thereof toss themselves against it, and they roar, they can not prevail. But this people has revolted and a rebellious heart; they are revolted and gone away. Neither say any of them in their heart, Let us now reverence the LORD our God, who gives us the rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withheld good things from you ( Jeremiah 5:19-25 ).

Oh, the good things that God wants to do for you but He is hindered because of your sins. Jude says, "Keep yourself in the love of God" ( Jude 1:21 ). What does he mean? He means to keep yourself in the place where God can do all of the good things He wants to do for you because He loves you. It doesn't mean keep yourself so sweet and beautiful that God can't help but love you. Because God's love for you is uncaused. It's in His nature. God loves you good or bad. That's just God's nature. But because God loves you He wants to bless you. He wants to do good things for you. But as with Judah, your sins have withheld the good things from you. Those good things God wants to do for you.

For among my people are found wicked men: they lay wait, as he that sets a trap; and they set a trap for men to catch then. As a cage is full of birds, so are the houses full of deceit: therefore they are become great, and they have become very rich. They have become fat, they shine: they overpass the deeds of the wicked: they judge not the cause, the cause of the fatherless, and yet they prosper; and the right of the needy they do not take care of. Shall I not visit for these things? saith the LORD: shall not my soul be avenged on a nation like this? A [awesome] wonderful and horrible thing is committed in the land ( Jeremiah 5:26-30 );

Wonderful in the sense that it causes wonder and amazement. "An amazing and horrible thing is committed in the land."

For the prophets prophesy falsely, and the priests are bearing rule by their wealth; and my people love to have it that way: and what will you do in the end of such things? ( Jeremiah 5:31 )

You see, there's corruption. Those that are ruling are ruling corruptly. But the people love it that way. They'll vote for them at the next election. Every election amazes me. When I see the people that are elected into office, those kind of things absolutely. Well, as God said, you can't believe it. It's awesome; it's horrible. The priests are bearing rule by their own wealth, but the people love to have it that way. Rather than being shocked and arising in righteous indignation, people just seem to go along with it and love to have it that way. I can't understand it. And God Himself couldn't understand it. God speaks of it. It's just, how can you believe it? How can you understand it? It's just horrible.

But as we read Jeremiah, the real value of Jeremiah comes as you see a nation that is about to die and you observe the symptoms of that nation and the disease that has brought its death. And it will help you to understand very much as you look at the nation in which we live today and what's happening.

Shall we pray.

Lord, help us that we shall not go the way of the world. God, that we would stand for righteousness, for truth, for justice. Oh God, help us that we would not turn away from Thee or that we would draw away from Thee in any wise to worship our own idols and the things of our flesh. But O God, may Thy love fill our hearts that our songs might be unto Thee day by day. That we will be praising Thee and worshipping You and thinking about You, Lord, through the day as our love for Thee increases and grows. Help us, Lord, not to wane in our devotion. Help us, Lord, that our love will not grow cold. Keep us from that lukewarm state lest You spew us out of Your mouth. In Jesus' name, Lord. Amen.

May the Lord bless and give you a beautiful week. May His hand be upon your life and may the flame of love really begin to burn in your hearts towards God, that this will be a week in which you're really in tune, in harmony with Him. And that love and commitment is restored and it's just a glorious week of thinking of Him, worshipping Him, serving Him, loving Him. May God be pleased with you by your commitment and devotion to Him. In Jesus' name. "

Dr. Constable's Expository Notes

The breadth of Judah’s guilt 6:9-15

Dr. Constable's Expository Notes

These leaders did not even feel ashamed or embarrassed by their actions; they were completely insensitive to their sins (cf. 1 Samuel 15:22-23). Consequently they would fall along with the rest of the population when the Lord brought judgment.

"When evil is pursued and practiced regularly and devotedly, it produces eventually a moral blindness in the perpetrator." [Note: Craigie, p. 104.]

Gann's Commentary on the Bible

See Romans 1:27 note on GAYS (Homosexuals, Sodomites) and Lesbians In The Bible

Gill's Exposition of the Whole Bible

Were they ashamed when they had committed abomination?.... This seems chiefly, and in the first place, to respect the false prophets and wicked priests; who when they committed idolatry, or any other sin, and led the people into the same by their doctrine and example, yet, when reproved for it, were not ashamed, being given up to a judicial hardness of heart:

nay, they were not at all ashamed, neither could they blush; they were men of impudent faces, they had a whore's forehead; there was not the least sign or appearance of shame in them; when charged with the foulest crimes, and threatened with the severest punishment, they were not moved by either; they had neither shame nor fear:

therefore they shall fall among them that fall; meaning that the prophets and priests should perish among the common people, and with them, who should be slain, and fall by the sword of the Chaldeans; the sacredness of their office would not exempt them; they should fare no better than the rest of the people:

at the time that I visit them they shall be cast down, saith the Lord; that is, when the city and temple should be destroyed by the Chaldeans, these would be cast down from their excellency, the high office in which they were, and fall into ruin, and perish with the rest.

Henry's Complete Commentary on the Bible

      9 Thus saith the LORD of hosts, They shall thoroughly glean the remnant of Israel as a vine: turn back thine hand as a grape-gatherer into the baskets.   10 To whom shall I speak, and give warning, that they may hear? behold, their ear is uncircumcised, and they cannot hearken: behold, the word of the LORD is unto them a reproach; they have no delight in it.   11 Therefore I am full of the fury of the LORD; I am weary with holding in: I will pour it out upon the children abroad, and upon the assembly of young men together: for even the husband with the wife shall be taken, the aged with him that is full of days.   12 And their houses shall be turned unto others, with their fields and wives together: for I will stretch out my hand upon the inhabitants of the land, saith the LORD.   13 For from the least of them even unto the greatest of them every one is given to covetousness; and from the prophet even unto the priest every one dealeth falsely.   14 They have healed also the hurt of the daughter of my people slightly, saying, Peace, peace; when there is no peace.   15 Were they ashamed when they had committed abomination? nay, they were not at all ashamed, neither could they blush: therefore they shall fall among them that fall: at the time that I visit them they shall be cast down, saith the LORD.   16 Thus saith the LORD, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein.   17 Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken.

      The heads of this paragraph are the very same with those of the last; for precept must be upon precept and line upon line.

      I. The ruin of Judah and Jerusalem is here threatened. We had before the haste which the Chaldea army made to the war (Jeremiah 6:4; Jeremiah 6:5); now here we have the havoc made by the war. How lamentable are the desolations here described! The enemy shall so long quarter among them, and be so insatiable in their thirst after blood and treasure, that they shall seize all they can meet with, and what escapes them at one time shall fall into their hands another (Jeremiah 6:9; Jeremiah 6:9): They shall thoroughly glean the remnant of Israel as a vine; as the grape-gatherer, who is resolved to leave none behind, still turns back his hand into the baskets, to put more in, till he has gathered all, so that they be picked up by the enemy, though dispersed, though hid, and none of them shall escape their eye and hand. Perhaps the people, being given to covetousness (Jeremiah 6:13; Jeremiah 6:13), had not observed that law of God which forbade them to glean all their grapes (Leviticus 19:10), and now they themselves shall be in like manner thoroughly gleaned and shall either fall by the sword or go into captivity. This is explained Jeremiah 6:11; Jeremiah 6:12, where God's fury and his hand are said to be poured out and stretched out, in the fury and by the hand of the Chaldeans; for even wicked men are often made use of as God's hand (Psalms 17:14), and in their anger we may see God angry. Now see on whom the fury is poured out in full vials--upon the children abroad, or in the streets, where they are playing (Zechariah 8:5) or whither they run out innocently to look about them: the sword of the merciless Chaldeans shall not spare them, Jeremiah 9:21; Jeremiah 9:21. The children perish in the calamity which the fathers' sins have procured. The execution shall likewise reach the assembly of young men, their merry meetings, their clubs which they keep up to strengthen one another's hands in wickedness; they shall be cut off together. Nor shall those only fall into the enemies' hands who meet for lewdness (Jeremiah 5:7; Jeremiah 5:7), but even the husband with the wife shall be taken, these two in bed together, and neither left, but both taken prisoners. And, as they have no compassion for the weak but fair sex, so they have none for the decrepit but venerable age: The old with the full of days, whose deaths can contribute no more to their safety than their lives to their service, who are not in a capacity to do them either good or harm, shall be either cut off or carried off. Their houses shall then be turned to others (Jeremiah 6:12; Jeremiah 6:12); the conquerors shall dwell in their habitations, use their goods, and live upon their stores; their fields and vines shall fall together into their hands, as was threatened, Deuteronomy 28:30, c. For God stretches out his hand upon the inhabitants of the land, and none can go out of the reach of it. Now as to this denunciation of God's wrath, 1. The prophet justifies himself in preaching thus terribly, for herein he dealt faithfully (Jeremiah 6:11; Jeremiah 6:11): "I am full of the fury of the Lord, full of the thoughts and apprehensions of it, and am carried out with a powerful impulse, by the spirit of prophecy, to speak of it thus vehemently." He took no delight in threatening, nor was it any pleasure to him with such sermons as these to make those about him uneasy; but he could not contain himself; he was weary with holding in; he suppressed it as long as he could, as long as he durst, but he was so full of power by the Spirit of the Lord of hosts that he must speak, whether they will hear or whether they will forbear. Note, When ministers preach the terrors of the Lord according to the scripture we have no reason to be displeased at them; for they are but messengers, and must deliver their message, pleasing or unpleasing. 2. He condemns the false prophets who preached plausibly, for therein they flattered people and dealt unfaithfully (Jeremiah 6:13; Jeremiah 6:14): The priest and the prophet, who should be their watchmen and monitors, have dealt falsely, have not been true to their trust not told the people their faults and the danger they were in; they should have been their physicians, but they murdered their patients by letting them have their will, by giving them every thing that had a mind to, and flattering them into an opinion that they were in no danger (Jeremiah 6:14; Jeremiah 6:14): They have healed the hurt of the daughter of my people slightly, or according to the cure of some slight hurt, skinning over the wound and never searching it to the bottom, applying lenitives only, when there was need of corrosives, soothing people in their sins, and giving them opiates to make them easy for the present, while the disease was preying upon the vitals. They said, "Peace peace--all shall be well." (if there were some thinking people among them, who were awake, and apprehensive of danger, they soon stopped their mouths with their priestly and prophetical authority, boldly averring that neither church nor state was in any danger), when there is no peace, because they went on in their idolatries and daring impieties. Note, Those are to be reckoned our false friends (that is, our worst and most dangerous enemies) who flatter us in a sinful way.

      II. The sin of Judah and Jerusalem, which provoked God to bring this ruin upon them and justified him in it, is here declared. 1. They would by no means bear to be told of their faults, nor of the danger they were in. God bids the prophet give them warning of the judgment coming (Jeremiah 6:9; Jeremiah 6:9), "but," says he, "to whom shall I speak and give warning? I cannot find out any that will so much as give me a patient hearing. I may give warning long enough, but these is nobody that will take warning. I cannot speak that they may hear, cannot speak to any purpose, or with any hope of success; for their ear is uncircumcised, it is carnal and fleshly, indisposed to receive the voice of God, so that they cannot hearken. They have, as it were, a thick skin grown over the organs of hearing, so that divine things might to as much purpose be spoken to a stone as to them. Nay, they are not only deaf to it, but prejudiced against it; therefore they cannot hear, because they are resolved that they will not: The word of the Lord is unto them a reproach; both the reproofs and the threatenings of the word are so;" they reckoned themselves wronged and affronted by both, and resented the prophet's plain-dealing with them as they would the most causeless slander and calumny. This was kicking against the pricks (Acts 9:5), as the lawyers against the word of Christ, Luke 11:45, Thus saying, thou repoachest us also. Note, Those reproofs that are counted reproaches, and hated as such, will certainly be turned into the heaviest woes. When it is here said, They have no delight in the word, more is implied than is expressed; "they have an antipathy to it; their hearts rise at it; it exasperates them, and enrages their corruptions, and they are ready to fly in the face and pull out the eyes of their reprovers." And how can those expect that the word of the Lord should speak any comfort to them who have no delight in it, but would rather be any where than within hearing of it? 2. They were inordinately set upon the world, and wholly carried away by the love of it (Jeremiah 6:13; Jeremiah 6:13): "From the least of them even to the greatest, old and young, rich and poor, high and low, those of all ranks, professions, and employments, every one is given to covetousness, greedy of filthy lucre, all for what they can get, per fas per nefas--right or wrong;" and this made them oppressive and violent (Jeremiah 6:6; Jeremiah 6:7), for of those evils, as well as others, the love of money is the bitter root. Nay, and this hardened their hearts against the word of God and his prophets. It was the covetous Pharisees that derided Christ, Luke 16:14. 3. They had become impudent in sin and were past shame. After such a high charge of flagrant crimes proved upon them, it was very proper to ask (Jeremiah 6:15; Jeremiah 6:15), Were they ashamed when they had committed all these abominations, which are such a reproach to their reason and religion? Did they blush at the conviction, and acknowledge that confusion of face belonged to them? If so, there is some hope of them yet. But, alas! there did not appear so much as this colour of virtue among them; their hearts were so hardened that they were not at all ashamed, neither could they blush, they had so brazened their faces. They even gloried in their wickedness, and openly confronted the convictions which should have humbled them and brought them to repentance. They resolved to face it out against God himself and not to own their guilt. Some refer this to the priests and prophets, who had healed the people slightly and told them that they should have peace, and yet were not ashamed of their treachery and falsehood, no, not when the event disproved them and gave them the lie. Those that are shameless are graceless and their case is hopeless. But those that will not submit to a penitential shame, nor take that to themselves as their due, shall not escape an utter ruin; for so it follows: Therefore they shall fall among those that fall; they shall have their portion with those that are quite undone; and, when God visits the nation in wrath, they shall be sure to be cast down and be made to tremble, because they would not blush. Note, Those that sin and cannot blush for it are in an evil case now, and it will be worse with them shortly. At first they hardened themselves and would not blush, afterwards they were so hardened that they could not. Quod unum habebant in malis bonum perdunt, peccandi verecundiam--they have lost the only good property which once blended itself with many bad ones, that is, shame for having done amiss.--Senec. De Vit. Beat.

      III. They are put in mind of the good counsel which had been often given them, but in vain. They had a great deal said to them to little purpose,

      1. By way of advice concerning their duty, Jeremiah 6:16; Jeremiah 6:16. God had been used to say to them, Stand in the ways and see. That is, (1.) He would have them to consider, not to proceed rashly, but to do as travellers in the road, who are in care to find the right way which will bring them to their journey's end, and therefore pause and enquire for it. If they have any reason to think that they have missed their way, they are not easy till they have obtained satisfaction. O that men would be thus wise for their souls, and would ponder the path of their feet, as those that believe lawful and unlawful are of no less consequence to us than the right way and the wrong are to a traveller! (2.) He would have them to consult antiquity, the observations and experiences of those that went before them: "Ask for the old paths, enquire of the former age (Job 8:8), ask thy father, thy elders (Deuteronomy 32:7), and thou wilt find that the way of godliness and righteousness has always been the way which God has owned and blessed and in which men have prospered. Ask for the old paths, the paths prescribed by the law of God, the written word, that true standard of antiquity. Ask for the paths that the patriarchs travelled in before you, Abraham, and Isaac, and Jacob; and, as you hope to inherit the promises made to them, tread in their steps. Ask for the old paths, Where is the good way?" We must not be guided merely by antiquity, as if the plea of prescription and long usage were alone sufficient to justify our path. No; there is an old way which wicked men have trodden,Job 22:15. But, when we ask for the old paths, it is only in order to find out the good way, the highway of the upright. Note, The way of religion and godliness is a good old way, the way that all the saints in all ages have walked in. (3.) He would have them to resolve to act according to the result of these enquiries: "When you have found out which is the good way, walk therein, practise accordingly, keep closely to that way, proceed, and persevere in it." Some make this counsel to be given them with reference to the struggles that were between the true and false prophets, between those that said they should have peace and those that told them trouble was at the door; they pretended they knew not which to believe: "Stand in the way," says God, "and see, and enquire, which of these two agrees with the written word and the usual methods of God's providence, which of these directs you to the good way, and do accordingly." (4.) He assures them that, if they do thus, it will secure the welfare and satisfaction of their own souls: "Walk in the good old way and you will find your walking in that way will be easy and pleasant; you will enjoy both your God and yourselves, and the way will lead you to true rest. Though it cost you some pains to walk in that way, you will find an abundant recompence at your journey's end." (5.) He laments that this good counsel, which was so rational in itself and so proper for them, could not find acceptance: "But they said, We will not walk therein, not only we will not be at the pains to enquire which is the good way, the good old way; but when it is told us, and we have nothing to say to the contrary but that it is the right way, yet we will not deny ourselves and our humours so far as to walk in it." Thus multitudes are ruined for ever by downright wilfulness.

      2. By way of admonition concerning their danger. Because they would not be ruled by fair reasoning, God takes another method with them; by less judgments he threatens greater, and sends his prophets to give them this explication of them, and to frighten them with an apprehension of the danger they were in (Jeremiah 6:17; Jeremiah 6:17); Also I set watchmen over you. God's ministers are watchmen, and it is a great mercy to have them set over us in the Lord. Now observe here, (1.) The fair warning given by these watchmen. This was the burden of their song; they cried again and again, Hearken to the sound of the trumpet. God, in his providence, sounds the trumpet (Zechariah 9:14); the watchmen hear it themselves and are affected with it (Jeremiah 4:19), and they are to call upon others to hearken to it too, to hear the Lord's controversy, to observe the voice of Providence, to improve it, and answer the intentions of it. (2.) This fair warning slighted: "But they said, We will not hearken; we will not hear, we will not heed, we will not believe; the prophets may as well save themselves and us the trouble." The reason why sinners perish is because they do not hearken to the sound of the trumpet; and the reason why they do not is because they will not; and they have no reason to give why they will not but because they will not, that is, they are herein most unreasonable. One may more easily deal with ten men's reasons than one man's will.