Jeremiah 7:28

Jer 7:28 But thou shalt say unto them, This [is] a nation that obeyeth not the voice of the LORD their God, nor receiveth correction: truth is perished, and is cut off from their mouth.

Ver. 28. This is a nation.] A heathenish nation, such as they use to reproach with this name, Goi, and Mamzer Gojim, that is, bastardly heathens.

Nor receiveth correction.] Or, Instruction.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

unto them--that is, in reference to them.

a nation--The word usually applied to the Gentile nations is here applied to the Jews, as being east off and classed by God among the Gentiles.

nor receiveth correction-- (Jer 5:3).

truth . . . perished-- (Jer 9:3).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 28. Nor receiveth correction] They have profited neither by mercies nor by judgments: blessings and corrections have been equally lost upon them.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

God shews now that he must act in a new way. The first duty of teachers is to set forth the will of God, to shew what is right, and then to exhort, if plain teaching proves not sufficient. But God intimates here that he was under the necessity to change his manner, because they were wholly irreclaimable. Thou shalt then say this as the last thing; as though he had said, “I indeed wished to try, whether they were capable of being improved, and have employed thee for this purpose: after having long borne with them, knowing by a long trial that thy labor is useless, thou shalt say to them, “I bid you adieu at last.” For what is the meaning of these words, This is a nation which heard not the voice of its God, except that the Prophet, after long trials, knew that he was neither to teach nor exhort them? It is not to be doubted but that God referred to the Jews themselves; for it was his object to expose their impious perverseness. He yet comforted his servant; for he hence knew, that though he could do no good to his hearers, yet his labor was acceptable to God and not without its fruit: for the truth of God is not only fruitful in the salvation of men, but also in their perdition. (2 Corinthians 2:15, 16.) God then shews, that there would be no loss to his servant, even though the Jews repented not; for he would be their judge, and denounce by the highest authority their destruction.

We now perceive the design of the Holy Spirit, in saying, Thou shalt at length say, This is a nation which has not hearkened to the voice of its God: for the Prophet is not bidden here to address the Jews, but to pronounce on them a sentence, that the whole world might know how base and detestable had been their contumacy, and how abominable their impiety; for the whole nation had refused to hear The word nation seems here to be taken in a bad sense: it is indeed in many places to be taken for “people;” but in other places Scripture sets גוים, guim, in opposition to God’s chosen people. And perhaps this word has been used, that the Jews might know that they in vain gloried in their own dignity. He shews that they did not excel other nations, for they were themselves of the same class, a nation. This is a nation, he says, which has not hearkened to the voice of Jehovah their God In saying this he doubtless amplified their crime; for as God had made himself plainly known to the Jews, they could not pretend ignorance nor plead any doubt respecting what the prophets taught. As then they had designedly rejected their own God, they hence became more obviously guilty and abominable.

He afterwards adds, They have not received correction, he points out the very source of rebellion, — they were unwilling to undertake the yoke. Here then he excludes all those plausible pretences by which the Jews might cloak their impiety, as hypocrites are ever wont to do. Hence he declares that they had been unteachable, for they had refused correction. The word מוסר, musar, often means chastisement; but generally signifies every kind of training. As the subject here is teaching, the Prophet means that they were willfully blind, for they would not be taught; Now this is the extremity of wicked perverseness, that is, when men become so degenerated, that they willfully assimilate themselves to brute beasts by rejecting the yoke of God.

He then subjoins, that truth, or faith, had perished The word אמונה, amune, may be taken in two senses. Some refer it to what belongs to God, as meaning religion, or faith: or piety. But the Prophet seems to take it in a larger sense, as signifying what is sincere; for they acted perfidiously towards men as well as towards God. The word then is to be taken simply as meaning integrity, as though he had said, that nothing true or sincere remained in them, but that they were so corrupt that they mocked God and deceived men, and that nothing but dissimulation prevailed among them. This meaning is confirmed by what follows, that it is cut off from their mouth We hence learn that their perfidy is condemned because they acted falsely; and as their heart was full of duplicity, so also was their tongue. He intimates, in short, that there was no hope as to their repentance; for had they promised a hundred times to God to be teachable and obedient, and shewed before the world any appearance of integrity, their promises would have passed off into mere fallacies and deceptions. He then adds —

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(28) But thou shalt say.—Better, And thou shalt say, with an implied “therefore.”

This is a nation.—Better, This is the nation, as pre-eminent in its sin.

Truth.—Better, as in Jer_7:2, faithfulness.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

28. the nation] conspicuous for their disobedience. Cp. Psa_12:4.

truth] mg. faithfulness. See on ch. Jer_5:3.

29–8:3. See introd. note on the section.

The verbs and pronoun are fem. in the original, shewing that E.VV. are right in giving them a collective sense, and inserting “O Jerusalem.” See on Jer_4:30. Polling the hair was a sign of mourning. Cp. Job_1:20; Mic_1:16; also Deu_14:1.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

But thou shalt say unto them,.... Having found by experience, after long speaking and calling to them, that they are a disobedient and incorrigible people:

this is a nation that obeyeth not the voice of the Lord their God; who, though the Lord is their God, and has chosen and avouched them to be his special people, whom he has distinguished by special favours; yet what he says by his prophets they pay no regard unto, and are no better than the Gentiles, which know not God:

nor receiveth correction; or "instruction" (y); so as to be reclaimed, and made the better; neither by the word, nor by the rod; neither had any effect upon them:

truth is perished, and is cut off from their mouth; neither faith nor faithfulness is in them; nothing but lying, hypocrisy, and insincerity.

(y) "neque acceperunt disciplinam", Schmidt.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

A nation - The “nation.” Israel holds so unique a position among all nations that for it to disobey God is marvelous.

Truth ... - Fidelity to God. Though they have the name of Yahweh often upon their lips and swear by Him Jer 5:2, yet it is only profession without practice.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

This is a nation that obeyeth not the voice of the Lord their God; spoke in a way of contempt: q.d. A nation more than heathenish; though they profess themselves a peculiar people to me, yet to be numbered among the Gentiles.

Nor receiveth correction, i.e. answer not the ends of correction, viz. to be instructed, Jer 5:3, and submit their necks to the yoke, which laid the foundation of all their rebellion.

Truth is perished, and is off from their mouth; there is no trusting or believing them in any thing they say or do; no veracity or fidelity, but perfidious both to God and men, being all filed with hypocrisy, lies, and deceits.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

28. Truth is perished — Better, faithfulness is perished. That is, truth in character, not objective truth.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

But thou shalt say; rather, thou shalt therefore say. A nation; rather, the nation. "What one nation in the earth is like thy people, even like Israel, whom God went to redeem for a people to him-serf?". (2Sa_7:23) And yet "this is the nation that have not hearkened," etc. Truth; rather, good faith. (as Jer_5:1) Is cut off from their mouth; i.e. their oaths to Jehovah are false oaths. (Jer_5:2)

The inveterate disobedience of Israel.

All along, from Ver. 21, this is the theme, viz. the disobedience of Israel. Now, to give fall force to a charge of disobedience there must be the means of furnishing ample proofs that directions have first been given plain, earnest, and authoritative. And this is just what we find here. God refers his people back over the long years in which, by divers agencies, he had laid before them his righteous and beneficent will. What he commended was for his glory; for his glory because for his people"s good; for his people"s good because for his glory. The present state and prospects of the people are very humiliating, but assuredly no part of their humiliation can be laid to the charge of their God. The cloudy and the fiery pillar was but a symbol of most distinct guidance for the whole heart. The people were not suffered to wander for lack of expostulation and warning. When a lad turns out badly, criticizing speech is often directed against the parents, as if somehow they must be at fault. They may be at fault indeed, but there is no must in the matter. Hasty criticism at such a time, from the very injustice of it, adds a cruel intensity to the pain and disappointment already existing. But hasty criticism cannot be silenced by merely deprecating it, and parents at such moments would do well to remember that they stand in relations to their disobedient children not unlike those in which, as is represented here, Jehovah stood towards Israel of old. The most loving and watchful and patient of parents never did for his children near so much as Jehovah did for Israel. There was the instruction of their wonderful career, in which God had moved so sublimely among them. There were the ten commandments, formulated so distinctly, and set in such a grand historical frame. There were all the rites and ceremonies filled with instructing power to those who would seek to understand them. And there was also, accumulating generation after generation, the great mass of prophetic truth. Man is what he is, not for want of light, but for want of disposition to use and obey the light when it appears. There is an indisposition to attend to truth and to fidelity in all duty, until at last the very feeling of what faithfulness and righteousness are vanishes from the breast. But still the excuse is attempted, and persisted in with shameless impudence, that the word which professes to come from God must have in it something defective, something that effectually prevents it from being received. But it is only from the unrenewed mind that talk of this kind comes. Those who have had their eyes opened to the truth of God soon begin to discern that in that truth there is no lack of guidance, or inspiration, or comfort, or any good thing which can uplift and satisfy the heart. And we may be sure that God, who has given this immense and fruitful body of truth, has brought it nearer to the individual conscience than the individual in his perversity will always acknowledge. Men are indulged too much in the complaint that nobody has spoken to them about their souls. A miserable egotism often lies at the bottom of such complaining. If they know by any means whatever and it matters not how slight the hint may be that there is something written for the obedience of all mankind and for their consequent advantage, then these complainers are bound to attend to it. Men are not so foolish in the quest of worldly gains. Then they will go upon the slightest hint, and follow it up discreetly and warily. Why, then, should they be so foolish in the matter of spiritual gain? Because "truth is perished, and is cut off from their mouth. Y.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Cut off - There is no believing them in any thing they say.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Hence the prophet will be bound to say to them: This is the people that hath not hearkened to the voice of God. On this Chr. B. Mich. makes this remark: Etsi adhortationibus tuis non obedient, tamen, ut sciant quales sint et quae paenae ipsos maneant, dicas eis. Perished or gone is faithfulness, and cut off out of their mouth. They have violated the fidelity they owed to God, by not hearkening to His voice, by breaking all His commandments (cf. Jer 7:23 and Jer 7:9). "Out of their mouth" is used instead of "out of the heart," because they continually make profession with their mouth of their devotion to God, e.g., swear by Jahveh, but always lyingly, Jer 7:2.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)