Verse-by-Verse Bible Commentary
Jeremiah 4:4

Clarke's Commentary

Verse Jeremiah 4:4. Circumcise yourselves — Put away every thing that has a tendency to grieve the Spirit of God, or to render your present holy resolutions unfruitful.

Bridgeway Bible Commentary

Repentance means genuine change (3:19-4:4)

God wanted the relationship between him and his people to be like that between a father and a son, or between a husband and a wife. But his people have been rebellious and unfaithful (19-20). In hope, the prophet pictures the people turning from their false worship at Baal’s high places and crying out to God for forgiveness. In response God promises that if they truly repent, he will forgive them and heal them (21-22a).
The people then turn to God and confess their sins. They admit that the worship of Baal has been a deception; instead of bringing them prosperity it has brought them disaster. They are ashamed of themselves, and return to Yahweh in acknowledgment that he alone is God (22b-25).
God reminds the people that if they repent, their repentance must be genuine. They must remove every trace of idolatry from their lives and renew their oath of absolute loyalty to him. Only then will they be able to serve him by taking his message to the nations (4:1-2).
People must break up their hardened hearts and remove wrongdoing from their lives, just as farmers break up the hard ground and remove weeds before they plant new seed. Inward change, not outward ceremony, is what is needed. Without such repentance, the nation will be destroyed in divine judgment (3-4).

Coffman's Commentaries on the Bible

“For thus saith Jehovah to the men of Judah and to Jerusalem, Break up your fallow ground, and sow not among thorns. Circumcise yourselves to Jehovah, and take away the foreskins of your heart, ye men of Judah and inhabitants of Jerusalem; lest my wrath go forth like fire, and burn so that none can quench it, because of the evil of your doings.”

Here God’s Word is directed to Judah, the Southern Israel, with a call for their true repentance and conversion, coupled with a threat of drastic punishment.

“Break up your fallow ground” `Fallow ground’ refers to land that had not been recently cultivated, indicating that conditions in Judah were not at all favorable for the planting of God’s Word; and the practical import of the admonition is that they should get rid of all their idols, no longer visit the shrines of the fertility gods, and produce the kind of environment that would encourage godly living. It appears to this writer that McGee’s comment about our own country’s needing this same kind of advice is appropriate:

The fallow ground needs to be broken up. We are a nation in danger. We say we are one of the greatest nations in the world, but we could fall overnight. Babylon the great fell in one night. Rome fell from within… Our nation is decaying from within. Morality is deteriorating. Someone needs to say something about it. We are still preaching, but we are sowing the seed among the thorns.J. V. McGee, Thru the Bible with J. Vernon McGee, Vol. III (Nashville, Tennessee: Thomas Nelson Publishers, 1982), p. 366.

“Circumcise yourselves to Jehovah… take away the foreskins of your heart” The second clause here explains the first. Circumcision was observed for all Jewish males; but the kind of circumcision they needed was not physical but spiritual. Cutting off the foreskins of their hearts meant removing from their thoughts and affections all of the sinful indulgences to which they were so addicted. As Harrison commented, “Inner cleansing of the heart is the only alternative to destruction by fire, a theme prominent also in the New Testament (Matthew 25:41, etc.)”R. K. Harrison, Jeremiah in the Tyndale Old Testament Commentaries, p. 69.

Some have difficulty understanding the part that man must play in his own conversion, repentance, and regeneration. The passage before us declares that the men of Judah and Jerusalem were to “circumcise their hearts”; but Deuteronomy 30:6 declares that, “The Lord thy God will circumcise thy heart!” Is this a contradiction? Certainly not.

The simple fact is that man is both active and passive in regeneration. The text here (Jeremiah 4:4) stresses his activity, and the passage in Deuteronomy stresses his passivity.John W. Haley, Examination of Alleged Discrepancies of the Bible (Nashville, Tennessee: B. C. Goodpasture, 1951), p. 166.

This is the way it is in the New Birth. The sinner must “Arise and be baptized and wash away his sins” (Acts 22:16); but the actual cleansing and the convert’s reception of the Holy Spirit are from above, the convert being passive in their reception. It is for this truth that Paul could say, “Work out your own salvation with fear and trembling” (Philippians 2:12). Yes indeed, there are things for the sinner to do if he is ever going to be saved.

Barnes' Notes on the Whole Bible

See the Deuteronomy 10:16 note. Nature, such as it is in itself, unconsecrated to God, is to be removed from our inner selves, that a new and spiritual nature may take its place.

Lest my fury ... - God is long-suffering, but unless this change take place, the time of judgment must at length come to all as it came to Jerusalem - “like fire” (compare 1 Corinthians 3:13; Philippians 2:12-13).

Jeremiah 4:5-30 “God’s Judgment upon the Unrepentant”

A group of prophecies now commences, extending to Jeremiah 10:25, but broken at the beginning of Jeremiah 7:0 by a new heading. The subject of them all is the same, namely, the approaching devastation of Judaea by a hostile army in punishment of its persistence in idolatry. The prophecy of Jeremiah 7:0 was probably written in the first year of Jehoiakim, while as regards the rest they probably extended over a considerable period of time. This group, which we may reasonably believe to have come down to us much as it stood in Jehoiakim’s scroll, gives us a general view of the nature of Jeremiah’s efforts during that important period, when under Josiah a national reformation was still possible, and the exile might have been averted. The prophecy Jeremiah 7:0, spoken in the first year of Jehoiakim, when the probation of Judah was virtually over, was the solemn closing of the appeal to the conscience of the people, and a protest, while the new king was still young upon his throne, against that ruinous course upon which he so immediately entered.

Calvin's Commentary on the Bible

The Prophet expresses here more clearly what he had before said metaphorically or by a figure; for he had bidden them to eradicate their vices, according to what is usually done by breaking up the fallow ground; but now dropping that figure, he clearly shews what was to be done, and yet the clause contains what is figurative. He calls their attention to circumcision, which was a symbol of renovation, as though he had said, — That they sufficiently understood what they were to do, except they were wholly unteachable; “For why, “he says, “has circumcision been enjoined? Does not God by this symbol shew, that if a man rightly aspires after true religion, he ought to begin by putting off all the evil propensities of his flesh? Is he not to deny himself, and to die as it were both to himself and to the world? for circumcision includes all this.” Then the Prophet shews that the Israelites had no excuse, that they went not astray through mistake or through ignorance; but they were acting perversely and deceitfully with God; for circumcision, by which they had been initiated into God’s service, sufficiently taught them, that God is not rightly nor faithfully served, except when men deny themselves.

We now then see what the Prophet meant by these words, when he bids them to be circumcised to God, and to take away the foreskin of their heart: Be ye circumcised, he says, to Jehovah Circumcision was their great boast; but only before men; for nothing but ambition and vanity ruled in them, while they openly exulted and boasted that they were God’s holy and peculiar people. Hence the Prophet bids them not to value what was of no importance, but to become circumcised to Jehovah; that is, he bids them not to seek applause before the world, but seriously to consider that they had to do with God. And hence he adds, Take away the foreskin of your heart, as though he had said, “When God commanded the seed of Abraham to be circumcised, (Genesis 17:10,) it was not his object to have a small portion of skin cut off, but he had regard to something higher, even that ye should be circumcised in heart.”

The Prophet, in short, teaches us here what Paul has more clearly explained, (Romans 2:29,) even this, — that the letter is of no value before God, but that the spirit is what he requires: for Paul in these words means, that the external sign is worthless, except accompanied by the reality within; for the literal circumcision mentioned by Paul is merely the external rite; in the same manner baptism with us may be called the letter, when there is no repentance and faith. But the spirit, or spiritual circumcision, is the denial of self; it is renovation, and in a word, that true conversion to God, of which the Prophet speaks here. Nor has Moses been silent on this point; for in the tenth chapter of Deuteronomy he shews that the Jews greatly deceived themselves, if they thought that they did all that God required, when they were circumcised in the flesh; “Circumcise, “he says, “your hearts to the Lord.” He indeed reminds us in another place, that this is altogether the work of God; but though God circumcises the heart, yet this exhortation, that men are to circumcise themselves, is not superfluous: and the same is the case with baptism; for when Paul exhorts the faithful to fear God and to lead a holy life, he refers to baptism. It is yet certain that men do not bestow on themselves what God signifies by the sign of baptism; but he counsels them to seek from God the grace of his Spirit, that they might not in vain be sealed by the external rite of baptism, while destitute of its reality. When therefore the Prophet bids the Israelites to take away the foreskin of their heart, it is the same as though he had said, that they were indeed liberal enough with regard to ceremonies and outward worship, but that these were empty masks unless preceded by a right disposition within.

And he addresses the Jews, and also the inhabitants of Jerusalem, for they thought that they far excelled the Israelites, on whom God had inflicted so grievous a punishment. He then shews that the tribe of Judah, nay, that the very inhabitants and citizens of Jerusalem were not better than others, and that they could not be exempted, as it were, by privilege, except they returned to a right mind, except they seasonably and from the heart repented.

He then adds, Lest my fury go forth like fire The Prophet here expressly declares, that the Jews were not to wait until God came forth as an avenger; for then, he says, if, would be too late to repent: in short, he bids them to anticipate in due time the judgment of God; for if once his fury went forth, it would burn like fire so as to consume them, and there would be no extinguishing of it. But if they repented, he holds forth to them the hope of pardon; for the fury of God had not yet gone forth.

He afterwards subjoins, On account of the wickedness of your deeds ⁽¹⁰¹⁾ By these words the Prophet again reproves them sharply, and shews that they gained nothing by their evasions; for when God ascends his tribunal and begins to execute his vengeance, then all vain excuses will come to an end, such as, that they deserved no such thing, or, that the atrocity of their sins was not great: “God, “he says, “will, with his own hand, teach you how grievous has been the atrocity of your vices; he will not, then, deal with you in words.” It then follows —

(101) Rather, “On account of the evil of your doings.” Their doings were evil or wrong, both as to God and man. Impiety seems to be the special evil intended, as their defection from God had been more particularly referred to. — Ed.

Smith's Bible Commentary

Chapter 4

But if you will return, O Israel, saith the LORD, return unto me: and if you will put away thine abominations out of my sight, then you will no longer be [moved or] removed. And thou shalt swear, The LORD liveth, in truth ( Jeremiah 4:1-2 ),

It won't just be saying it as a phrase. And the people were still saying, "Oh, the Lord lives. Praise the Lord, the Lord lives!" But it was meaningless. Just like a lot of people today who go around saying, "Praise the Lord, praise the Lord!" It's meaningless. It's just mouthing words. But you'll say in truth; it will be from your heart.

in judgment, and in righteousness; and the nations shall bless themselves in him, and in him shall they glory. For thus saith the LORD to the men of Judah and Jerusalem, Break up your fallow ground, and sow not among thorns ( Jeremiah 4:2-3 ).

That fallow ground, break it up in order that God might bring His reign and plant it and bring forth fruit.

Circumcise yourselves to the LORD, and cut away the foreskins of your heart ( Jeremiah 4:4 ),

The fleshly heart, the heart that is after the flesh. Paul refers to this in Romans. The true circumcision is of the heart, not of the flesh.

ye men of Judah and inhabitants of Jerusalem: lest my fury come forth like fire, and burn that none can quench it, because of the evil of your doings ( Jeremiah 4:4 ).

Cut away a heart that is after your flesh and after things of the flesh. Cut that away that you might be dedicated totally to God and the things of the Spirit.

Declare ye in Judah, and publish in Jerusalem; and say, Blow ye the trumpet in the land: cry, gather together, and say, Assemble yourselves, and let us go into the defensed cities. Set up the standard toward Zion: retire, stay not: for I will bring evil from the north, and great destruction. The lion is come up from his thicket, and the destroyer of the Gentiles is on his way [Babylon is moving toward you]; he is gone forth from his place to make thy land desolate; and thy cities shall be laid waste, without an inhabitant. For this gird you with sackcloth, lament and howl: for the fierce anger of the LORD is not turned back from us. And it shall come to pass at that day, saith the LORD, that the heart of the king shall perish, and the heart of the princes; and the priests shall be astonished, and the prophets shall wonder. Then said I, Ah, Lord GOD! ( Jeremiah 4:5-10 )

Jeremiah's responding when God said all these things. The judgment is coming. These men are all going to be silent. Then I said, Oh, Lord God!

surely you have greatly deceived this people and Jerusalem, saying, Ye shall have peace; whereas the sword is reaching to their soul ( Jeremiah 4:10 ).

Because the prophets were going around saying, "Peace, peace, peace and safety. Babylon shall not come to this place. Babylon shall never cast a trench around this place."

At that time shall it be said to this people and to Jerusalem, A dry wind of the high places in the wilderness toward the daughter of my people, not to fan, nor to cleanse, even a full wind from those places shall come unto me: now also will I give sentence against them. Behold, he shall come up as the clouds, and his chariots shall be as a whirlwind: his horses are swifter than eagles. Woe unto us! for we have been spoiled [destroyed]. O Jerusalem, wash your heart from wickedness, that you mayest be saved. How long shall your vain thoughts remain in your minds? For a voice declares from Dan, and publish affliction from mount Ephraim. Make ye mention to the nations; behold, publish against Jerusalem, that watchers come from a far country, and give out their voice against the cities of Judah. As keepers of a field, are they against her round about; because she hath been rebellious against me, saith the LORD. Thy way and thy doings have procured these things unto thee ( Jeremiah 4:11-18 );

You've brought it upon yourself.

this is thy wickedness, because it is bitter, because it reaches into your hearts. My bowels, my bowels! I am pained at my very heart; my heart makes a noise in me; I cannot hold my peace, because you have heard, O my soul, the sound of the trumpet, the alarm of war. Destruction upon destruction is cried; for the whole land is spoiled: suddenly are my tents spoiled, and my curtains in a moment. How long shall I see the standard, and hear the sound of the trumpet? For my people is foolish, they have not known me; they are sottish children, and they have no understanding: they are wise to do evil, but to do good they have no knowledge ( Jeremiah 4:18-22 ).

Paul said we ought to be simple concerning evil things. A lot of people like to dabble into the evil things. "Oh, I just want to understand about the evil. Let's go down to the nude shows so that we'll know what to preach against." The Bible says be simple concerning evil. Better that you be dumb about evil things. Of course, it's good that you pick up the lingo so that you won't be using some of the corrupted words that they use. But it's good to just be simple about evil. And Jeremiah says much the same thing here. The people were wise to do evil, but to do good they have no knowledge.

Now the Lord speaks. There are some who think that Jeremiah is here going back. But contextually it's hard to really see it that way. But he uses the same phraseology that is used in Genesis 1:1-31 . And therefore, those who adhere to the Gap Theory, and that is, that between verses Jeremiah 4:1 , and Jeremiah 4:2 of Genesis there is a gap of indeterminate time. "In the beginning God created the heavens and the earth" ( Genesis 1:1 ). When that was, we don't know. Billions, trillions of years ago, we don't know. Verse Jeremiah 4:2 , "And the earth was without form and void," can also be translated, "but the earth became wasted and desolate." So they see the possibility of a great gap of time, indeterminate, existing between verses Jeremiah 4:1 , and Jeremiah 4:2 of Genesis. And they see the earth that was originally created by God as being destroyed by God's fierce anger in a rebellion that preceded man's existence upon this planet. And one of the scriptures that they use as a proof for the Gap Theory is this particular passage that we come to here in Jeremiah where he makes a reference.

I beheld the earth, and, lo, it was without form, and void ( Jeremiah 4:23 );

The same terminology that you find in verse Jeremiah 4:2 of Genesis 1:1-31 .

and the heavens, they had no light ( Jeremiah 4:23 ).

You remember the first thing God said was, "Let there be light" ( Genesis 1:3 ).

I beheld the mountains, and, lo, they trembled, and all of the hills moved lightly. I beheld, and, lo, there was no man, and all the birds of the heavens were fled. I beheld, and, lo, the fruitful place was as a wilderness, and all the cities thereof were broken down at the presence of the LORD, and by his fierce anger. For thus hath the LORD said, The whole land shall be desolate; yet will I not make a full end ( Jeremiah 4:24-27 ).

And so those who subscribe to the Gap Theory see this as a proof of the Gap Theory, as Jeremiah, they say, is looking back and he sees the earth prior to God's reconstruction of the earth for placing man upon it, and sees earth in perhaps the state it was before God began to reconstruct the earth, to put man upon it. Sees it in the last ice age when there was no light shining down upon the earth. When the earth was enshrouded in darkness and the birds, the life that had existed was gone. The cities that were once here were destroyed. And so they explain the fossils, prehistoric man, and so forth through this Gap Theory. There is much that can be said for the Gap Theory. There are problems also with the Gap Theory, but it is one of the common theories of creation and especially of Genesis, that Gap Theory. And as I say, there is merit to it. There are problems, but there is merit to it. "For thus hath the Lord said, 'The whole land shall be desolate; yet will I not make a full end.'"

For this shall the earth mourn, and the heavens above be black: because I have spoken, I have purposed, and will not change, neither will I turn back from it. The whole city shall flee for the noise of the horsemen and bowmen; they shall go into thickets, and climb up upon the rocks: every city shall be forsaken, and not a man dwell therein. And when thou art spoiled, what will you do? Though you clothe yourself with crimson, though you deck yourself with ornaments of gold, though you rentest your face with painting, in vain you will make yourself beautiful; for your lovers will despise thee, they will seek thy life. For I have heard a voice as of a woman in travail, and the anguish as of her that is bringing forth her first child, the voice of the daughter of Zion, that is wailing, she is spreading forth her hands, she is saying, Woe is me now! for my soul is wearied because of murderers ( Jeremiah 4:28-31 ).

"

Dr. Constable's Expository Notes

Gentile blessing through Israelite repentance 4:1-4

These verses provide the answer to God’s question in Jeremiah 3:1. This is the repentance that was necessary for Yahweh to return to His "wife."

Dr. Constable's Expository Notes

Changing the figure, they should make a radical and permanent change in their commitments, a change that sprang from their innermost being (cf. Jeremiah 9:25-26; Deuteronomy 10:16; Deuteronomy 30:6; Romans 2:28-29). Removing the foreskins of the heart means removing the evil lusts and longings of the heart. [Note: Keil, 1:104.] Unless they did this, they could count on God’s judgment-that would burn and consume them like unquenchable fire-because their deeds were so evil. Breaking the covenant carried very serious consequences.

By repenting as the Lord and His prophet urged, Judah could have experienced a postponement of divine judgment. But Isaiah, over a century earlier, had announced that the Southern Kingdom would fall to Babylon sometime in the future. The Lord had revealed to him that Judah would not repent.

This sermon clarifies that the essence of repentance is turning.

". . . the key to life is to be found in the direction in which one faces; if that direction is wrong, one must turn to seek the true direction and walk in that path of life." [Note: Craigie, p. 68.]

Gary Yates saw Jeremiah 2:1 to Jeremiah 4:4 as a single message.

"The opening message in Jeremiah 2:1 to Jeremiah 4:4 portrays Israel as an unfaithful wife, and the remainder of the book explores how Yahweh will ultimately restore that broken relationship." [Note: Gary E. Yates, "Jeremiah’s Message of Judgment and Hope for God’s Unfaithful ’Wife,’" Bibliotheca Sacra 167:666 (April-June 2010):165.]

Gill's Exposition of the Whole Bible

Circumcise yourselves to the Lord,.... Or, "be ye circumcised", as the Septuagint and Vulgate Latin versions render it. This is to be understood of the circumcision of the heart, as Kimchi observes; and as appears from the following words:

and take away the foreskins of your heart, ye men of Judah, and inhabitants of Jerusalem; this is the true spiritual circumcision; and they that are possessed of it are the circumcision, the only truly circumcised persons; and they are such who have been pricked to the heart, and thoroughly convinced of sin; who have had the hardness of their hearts removed, and the impurity of it laid open to them; which they have beheld with shame and loathing, and have felt an inward pain on account of it; and who have been enabled to deny themselves, to renounce their own righteousness, and put off the body of the sins of the flesh: and though men are exhorted to do this themselves, yet elsewhere the Lord promises to do it for them, Deuteronomy 30:6, and indeed it is purely his own work; or otherwise it could not he called, as it is, "circumcision without hands", and "whose praise is not of man, but of God", Colossians 2:11, and the reason of this exhortation, as before, is to convince those Jews, who were circumcised in the flesh, and rested and gloried in that, that their hearts were not circumcised, and that there was a necessity of it, and they in danger for want of it; as follows:

lest my fury come forth like fire; to which the wrath of God is sometimes compared, Nahum 1:6 and is sometimes signified by a furnace and lake of fire, even his eternal wrath and vengeance:

and burn that none can quench it; such is the fire of divine wrath; it is unquenchable; it is everlasting, Mark 9:43:

because of the evil of your doings; which are so provoking to the eyes of his glory; the sins of men are the fuel to the fire of his wrath, and cause it to burn to the lowest hell, without the least degree of mercy. The Targum is,

"turn to the worship of the Lord, and take away the wickedness of your hearts, lest my fury burn as fire, and consume without mercy, because of the evil of your doings.''

Henry's Complete Commentary on the Bible

      3 For thus saith the LORD to the men of Judah and Jerusalem, Break up your fallow ground, and sow not among thorns.   4 Circumcise yourselves to the LORD, and take away the foreskins of your heart, ye men of Judah and inhabitants of Jerusalem: lest my fury come forth like fire, and burn that none can quench it, because of the evil of your doings.

      The prophet here turns his speech, in God's name, to the men of the place where he lived. We have heard what words he proclaimed towards the north (Jeremiah 3:12; Jeremiah 3:12), for the comfort of those that were now in captivity and were humbled under the hand of God; let us now see what he says to the men of Judah and Jerusalem, who were now in prosperity, for their conviction and awakening. In these two verses he exhorts them to repentance and reformation, as the only way left them to prevent the desolating judgments that were ready to break in upon them. Observe,

      I. The duties required of them, which they are concerned to do.

      1. They must do by their hearts as they do by their ground that they expect any good of; they must plough it up (Jeremiah 4:3; Jeremiah 4:3): "Break up your fallow-ground. Plough to yourselves a ploughing (or plough up your plough land), that you sow not among thorns, that you may not labour in vain, for your own safety and welfare, as those do that sow good seed among thorns and as you have been doing a great while. Put yourselves into a frame fit to receive mercy from God, and put away all that which keeps it from you, and then you may expect to receive mercy and to prosper in your endeavours to help yourselves." Note, (1.) An unconvinced unhumbled heart is like fallow-ground, ground untilled, unoccupied. It is ground capable of improvement; it is our ground, let out to us, and we must be accountable for it; but it is fallow; it is unfenced and lies common; it is unfruitful and of no advantage to the owner, and (which is principally intended) it is overgrown with thorns and weeds, which are the natural product of the corrupt heart; and, if it be not renewed with grace, rain and sunshine are lost upon it, Hebrews 6:7; Hebrews 6:8. (2.) We are concerned to get this fallow-ground ploughed up. We must search into our own hearts, let the word of God divide (as the plough does) between the joints and the marrow,Hebrews 4:12. We must rend our hearts,Joel 2:13. We must pluck up by the roots those corruptions which, as thorns, choke both our endeavours and our expectations, Hosea 10:12.

      2. They must do that to their souls which was done to their bodies when they were taken into covenant with God (Jeremiah 4:4; Jeremiah 4:4): "Circumcise yourselves to the Lord, and take away the foreskin of your heart. Mortify the flesh and the lusts of it. Pare off that superfluity of naughtiness which hinders your receiving with meekness the engrafted word,James 1:21. Boast not of, and rest not in, the circumcision of the body, for that is but a sign, and will not serve without the thing signified. It is a dedicating sign. Do that in sincerity which was done in profession by your circumcision; devote and consecrate yourselves unto the Lord, to be to him a peculiar people. Circumcision is an obligation to keep the law; lay yourselves afresh under that obligation. It is a seal of the righteousness of faith; lay hold then of that righteousness, and so circumcise yourselves to the Lord."

      II. The danger they are threatened with, which they are concerned to avoid. Repent and reform, lest my fury come forth like fire, which it is now ready to do, as that fire which came forth from the Lord and consumed the sacrifices, and which was always kept burning upon the altar and none might quench it; such is God's wrath against impenitent sinners, because of the evil of their doings. Note, 1. That which is to be dreaded by us more than any thing else is the wrath of God; for that is the spring and bitterness of all present miseries and will be the quintessence and perfection of everlasting misery. 2. It is the evil of our doings that kindles the fire of God's wrath against us. 3. The consideration of the imminent danger we are in of falling and perishing under this wrath should awaken us with all possible care to sanctify ourselves to God's glory and to see to it that we be sanctified by his grace.