Verse-by-Verse Bible Commentary
Jeremiah 8:7

Clarke's Commentary

Verse Jeremiah 8:7. The stork in the heaven — The birds of passage know the times of their going and return, and punctually observe them; they obey the dictates of nature, but my people do not obey my law.

Bridgeway Bible Commentary

Sin and its punishment (8:4-17)

It is natural for a person who falls to pick himself up again, but the people of Jerusalem who have fallen spiritually make no attempt to return to God (4-6). It is natural for a bird to obey the laws of instinct and know the time to migrate, but the people of Jerusalem do not know the laws of God or when to return to him (7).
The teachers of the law, the wisdom teachers, the priests and the prophets have all led the people astray. Instead of denouncing wrongdoing, they have told the people there is nothing to fear. They work solely for the benefits they hope to receive for themselves, but their gains will all be lost (8-11). Their behaviour is shameful, though they themselves feel no shame. They are supposed to be servants of God, but they are as useless as fruit trees that bear no fruit (12-13).
When the enemy invades, the people will realize that this is God’s judgment on them because of their sin, but it will then be too late. There will be no safety for them, not even inside the walled cities. They have deceived themselves and now they must bear the consequences (14-15). The prophet sees them shaking with fear as the enemy armies descend on them from the north (16-17).

Coffman's Commentaries on the Bible

“Moreover thou shalt say unto them, Thus saith Jehovah: Shall men fall, and not rise up again? shall one turn away, and not return? Why then is this people of Jerusalem slidden back by a perpetual backsliding? they hold fast deceit, they refuse to return. I hearkened and heard, but they spake not aright: no man repenteth him of his wickedness, saying, What have I done? everyone turneth to his course, as a horse that rushes headlong in the battle. 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.”

“Turn away… and not return” “Five times in this and the following verse the text uses variations of the Hebrew term [~shuwb]: `turn away, return’ in Jeremiah 8:4, `turned away, backsliding, and return’ in Jeremiah 8:5.”Anthony L. Ash, Psalms (Abilene, Texas: A.C.U. Press, 1987), p. 100.

“Perpetual backsliding” The meaning here is that, “It is too late for Israel to repent. The nation is incorrigible in her apostasy. Judah shows no desire to repent but holds tenaciously to her deceitful idolatry.”Charles Lee Feinberg in Ezekiel (Chicago: Moody Press), p. 435.

“The stork… the turtle-dove… crane… etc.” In these lines, the prophet appeals to the example afforded by the birds of the heavens. They know their appointed times. All migratory birds are strict observers of times and seasons, when to fly north, or south, when to leave an area, and when to return again; but Israel seemed to know nothing of the times and seasons God appointed for them, thus showing a stupidity that could not be matched, even among the sub-human creations. As Jesus expressed it, “O, if thou hadst known the time of thy visitation!”

“They spake not aright” “Not only did the people refuse to do right; they would not even so much as speak right. God could not get a single good word out of them, not a thing upon which to ground any favor to them or any hope of recovering them.”Matthew Henry’s Commentary, 460.

“My people know not the Law of Jehovah” This is one of the most important statements in Jeremiah. The complaint is not that God’s people did not possess the Law of Jehovah. They had possessed that from the days of Moses and Joshua. The critical myth that there was no Law of Jehovah until the high priest discovered that book during the renovation of the temple is merely a clever, convenient falsehood which only the gullible could believe.

The problem was not the Jewish People’s lack of the Law of Jehovah, but it was their failure to know it, study it, meditate upon it, or obey it. We shall return in the next verse for a more thorough exploration of this very important revelation in Jeremiah.

Barnes' Notes on the Whole Bible

Jeremiah appeals to the obedience which migratory birds render to the law of their natures. The “stork” arrives in Palestine about March 21, and after a six weeks’ halt departs for the north of Europe. It takes its flight by day, at a vast height in the air (“in the heaven”). The appearance of the “turtle-dove” is one of the pleasant signs of the approach of spring.

The crane and the swallow - Rather, “the swift and the crane.”

Calvin's Commentary on the Bible

Here again Jeremiah condemns the shameful insensibility of the people, — that they had less wisdom than birds, not endued with reason and understanding. He then says, that the Jews were more foolish than cranes, swallows, and storks. He no doubt deeply wounded the feelings of the people by so severe a reproof; but it was necessary thus sharply to reprehend the despisers of God; for it appears evident by these words, that they were become exceedingly hardened in their vices. No wonder, then, that the Prophet declares that they were more silly than cranes and swallows. Isaiah also exposes the same sort of madness, when he says that the ox knew his own master, and the ass his master’s crib, but that God was not known by his people. (Isaiah 1:3.) Now Isaiah made the Jews worse than oxen and asses, because these brute animals possess something like memory, so that they keep to their own manger and crib. So now Jeremiah, speaking of storks, etc., says, —

Behold, the stork knows the time in which it ought to migrate from one country to another; and the same is observed by swallows and cranes ⁽²²⁰⁾ For at stated times they seek a warmer climate; that is, they leave a cold country, that they may escape the severity of winter; and they afterwards know the time in which they are to return. As, then, the birds of the air observe their seasons, how is it that my people do not consider the judgment of God? By mentioning the heavens, he no doubt alludes to the constant flying of birds, the birds having hardly any rest, for they continually rove through the air. Since, then, there is so much wisdom in birds, which yet the air wafts here and there, how comes it, that a people, who dwell quietly at home, who can leisurely meditate on God’s law — how comes it that this people understand nothing? We hence see that there is an import in the word heavens which has not been noticed. Readers may yet have their doubts; for it is nothing strange that birds in the heavens should have a clearer view, as they come nearer the sun and the element of fire: but different seems to have been the Prophet’s object; which was to shew, that though birds labor as it were continually, they yet contrive to know the suitable time for going and returning. Hence, then, is exaggerated more fully the insensibility of that people, who, while sitting leisurely at home, did not consider what God did set before them.

The particle גם, gam, even, is emphatical; Even the stork, he says. What means this, that birds, though not possessed of understanding, do yet know their time? But my people, etc. By saying “my people, “the Prophet no doubt intended more clearly to set forth their wickedness. For, as I have before said, such blindness in heathens would not have been so strange; but as they were the holy and peculiar people of God, it was far more shameful and monstrous that they knew not his judgment.

Christ uses other words in condemning the Pharisees for not attending to the time of their visitation; for he says, “Ye are wont to conclude what will be the state of the heavens in the morning; for if the sky be red in the evening, ye say, It will be fine to — morrow; and ye know the signs of future and approaching rain: ye possess, he says, judgment sufficiently acute in external things, which conduce to the benefit of the present life; yet ye know not the time of your visitation, and still ye seek signs: but were ye attentive, God would shew to you in a way clear enough, and as it were by the finger, that the time of deliverance which ye pretend to expect is now nigh at hand.” But the Prophet reproves the Jews in a severer strain, when he says that there was more fatuity and madness in them than in birds. They know not, he says, the judgment of Jehovah, though it had been shewn to them many times, and for a long season.

But some one might have objected and said, “No wonder if we perceive not God’s judgment, for his judgments are a great deep; and since these exceed what we can comprehend, there is no reason to find fault with us.” But the Prophet speaks not here of hidden judgments, which elude the comprehension of men, but of punishments, of which they had been so often warned. Since, then, they were so blind as not to see what was clear and evident, the Prophet justly says that they were more foolish than cranes, and the other birds which he mentions. It follows —

(220) It is curious the variety as to the names of birds in this verse, as given in the ancient versions: Vulgate; kite — turtle — swallow — stork; Septuagint, stork — turtle — swallow — sparrows; Syriac, stork — turtle — crane — swallow; Arabic, crane — turtle — swallow — birds; and the Targum is, stork — turtle — crane — swallow. The names in our versions seem to be the most correct, and are adopted by Venema and Blayney, stork — turtle — crane — swallow; the same with the Syriac and the Targum — Ed.

Smith's Bible Commentary

Chapter 8

At that time, saith the LORD, they shall bring out the bones of the kings of Judah, and the bones of his princes, and the bones of the priests, and the bones of the prophets, and the bones of the inhabitants, out of their graves: And they shall spread them before the sun, and the moon, and all the host of heaven, whom they have loved, and whom they have served, and after whom they have walked, and whom they have sought, and whom they have worshipped: they shall not be gathered, nor be buried; they shall be for dung upon the face of the earth. And death shall be chosen rather than life by the residue of them that remain of this evil family, which remain in all the places whither I have driven them, saith the LORD of hosts ( Jeremiah 8:1-3 ).

Now he talks about them worshipping the sun, the moon, the host of heaven. But this verse Jeremiah 8:3 is interesting to me, "Death shall be chosen rather than life by the residue of them that remain of this evil family." And the last of the Jews to hold out against the Roman government were in Masada, and this was a prophecy fulfilled as they chose death rather than life and committed mass suicide at Masada rather than to be taken by the Romans. And so that was the final residue of those that remained prior to the dispersion by the Roman government. The final residue of people chose death rather than life.

Moreover thou shalt say unto them, Thus saith the LORD; Shall they fall, and not arise? shall he turn away, and not return again? ( Jeremiah 8:4 )

In other words, though they're going to be wiped out, the last of those that remain will choose to commit suicide rather than be taken captive. Yet God said, "I will return. I will deal with them again." Oh, the patience of God and the grace of God as He promises even though they have failed, He will be true and faithful and He will gather them again in the last days.

Why then is this people of Jerusalem slidden back by a perpetual backsliding? they hold fast deceit, they refuse to return. I hearkened and heard, but they spoke 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. Now, 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 the people know not the judgment of the LORD ( Jeremiah 8:5-7 ).

Even the animals have certain instinctive knowledge. "But My people," God said, "are refusing to obey the conscience of their own hearts." It's been planted there. God has put His Word in each man in his heart, but men refuse even those basic instincts of good and evil, right and wrong. Now the swallow returns every year to Capistrano. He knows the days. He observes the times. They have an instinctive, built-in kind of a little guidance computer system. But here people, infinitely wiser than the animals, yet disobeying that inner conscience that God has placed in each man.

How do ye say, We are wise, and the law of the LORD is with us? Lo, certainly in vain [he gave it or] he made it; the pen of the scribes is in vain. The wise men are ashamed, they are dismayed and taken: lo, they have rejected the word of the LORD; so what wisdom is really in them? ( Jeremiah 8:8-9 )

How can you say you're wise? We've got the law of the Lord. "God gave the law," he said, "in vain." God sent His Son in vain as far as many people are concerned. If you have rejected Jesus Christ as your Saviour, God sent His Son to die in vain. And the death of Jesus Christ is in vain as far as you are concerned. It is only as you have received Jesus Christ that it becomes valid and meaningful.

For they have healed the hurt of the daughter of my people slightly, saying, Peace, peace; when there is no peace. 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. I will surely consume them, saith the LORD: there shall be no more grapes on the vine, nor figs on the fig tree, and the leaf shall fade; and the things that I have given them shall pass away from them. Why do we sit still? assemble yourselves, and let us enter into the defensed cities, and let us be silent: for the LORD our God hath put us to silence, and given us water of gall to drink, because we have sinned against the LORD. We looked for peace, but no good came; and for a time of health, and behold there was trouble! The snorting of his horses was heard from Dan ( Jeremiah 8:11-16 ):

Babylonian armies moving down from the upper area of Dan.

the whole land trembled at the sound of the neighing of his strong ones; for they are come, and they have devoured the land, and all that is in it; the city, and those that dwell therein. For, behold, I will send serpents, cockatrices, among you, which will not be charmed, and they shall bite you, saith the LORD. When I would comfort myself against sorrow, my heart is faint in me. Behold the voice of the cry of the daughter of my people because of them that dwell in a far country: Is not the LORD in Zion? is not her king in her? Why have they provoked me to anger with their graven images, and with strange vanities? The harvest is past, the summer is ended, and we are not saved. For the hurt of the daughter of my people am I hurt; I am black; astonishment hath taken hold on me. Is there no balm in Gilead; is there no physician there? why then is not the health of the daughter of my people recovered? ( Jeremiah 8:16-22 )

So God's lament now and God's crying over this situation. And I think the saddest lament in the whole Bible is this in verse Jeremiah 8:20 where God declares, "The harvest is past, the summer is ended, they are not saved." Lost, eternally lost. The time of harvest is over. Let me warn you as a servant of God and as His spokesman that the day of harvest is almost over. The summer is almost past. God is winding up very rapidly His program on this planet Earth. The day of salvation will soon be over. Paul said, "The night is far spent, the day is at hand" ( Romans 13:12 ). That is, the new day of God's kingdom. If you're not saved, you don't have much more time to wait. The harvest is almost over. God is about ready to bring things to a climax.

Now how God identifies is beautiful. "For the hurt of the daughter of My people," God said, "I am hurt." It hurts God to see these people miss out on what God wants for them. God is hurt when I am walking out of fellowship with Him and thus am losing out on all that He wants to do for me. It hurts God to see me suffering from my own follies. "For the hurt of My people," God said, "I am hurt."

"

Dr. Constable's Expository Notes

Blind complacency 8:4-12

Dr. Constable's Expository Notes

The migratory birds that visited Palestine yearly knew instinctively when it was time for them to change direction and fly either north or south, depending on the season. But the Judeans had more specific direction from the Lord in His Word and the promptings of His love. Yet they did not see that it was time for them to change the direction of their lives (cf. Jeremiah 5:22-23). The Judahites were not even as smart as birds.

"In matters spiritual and moral we act with a perversity which is quite unlike our common sense at other levels, let alone the impressive wisdom of our fellow creatures (even the bird-brained, 7a!)." [Note: Kidner, p. 52.]

Gill's Exposition of the Whole Bible

Yea, the stork in the heaven knoweth her appointed times,.... Of going and returning; for this is a bird of passage, as Pliny d and other naturalists observe; which goes away as winter approaches, and returns when that is over. The temperature of the air, as to heat and cold, and the natural propensity of such birds of passage to breed their young, are thought to be the incentives to change their habitation; and wonderful thing it is in nature, that they should know the proper time of their passage, what places to go to, and how to steer their course thither; and, as the above naturalist observes, they go and come in the night:

and the turtle, and the crane, and the swallow, observe the time of their coming: for these also are birds of passage; the turtle is absent in the winter, and its coming is a sign of spring, Song of Solomon 2:11, the crane, according to Aelianus e, goes away with the stork, and returns when winter is over; and the same is observable of the swallow; hence the common saying, one swallow does not make spring; so Horace f uses "hirundine prima" for the beginning of spring. Where these birds retire to is not known; some think the swallows fly into Egypt and Ethiopia; but Olaus Magnus g says they lurk in holes, and even under water, where they hang together, and are sometimes drawn out in clusters, and being brought to the fire, and thawed, will revive and fly about.

But my people know not the judgment of the Lord; meaning not the unsearchable judgments of God, or those providential dispensations of God which are a great deep, and are not clearly discerned and known by the best of men; but either his own judgments, which are inflicted upon wicked men as punishments for sin, which yet are not taken notice of, and duly attended to, as they should be; or rather the law of God, and his revealed word, which is the rule of judgment and justice, and a declaration of righteousness, showing what is just and good, and ought to be done, which they were willingly ignorant of; or else the final and future judgment of God after death, to which all men must come, and into which every thought, word, and work, will be brought, and which day wicked men put far from them; see Isaiah 1:3.

d Nat. Hist. l. 10. c. 23. e De Animal. l. 3. c. 23. f Ep. l. 1. Ep. 7. g De Ritu Gent. Septent. l. 19. c. 11.

Henry's Complete Commentary on the Bible

      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 (Jeremiah 8:4; Jeremiah 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, Jeremiah 8:6; Jeremiah 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,Psalms 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, c. 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, Jeremiah 8:7; Jeremiah 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 (Matthew 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? Jeremiah 8:8; Jeremiah 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, Deuteronomy 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 (Jeremiah 8:9; Jeremiah 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 (Jeremiah 8:10; Jeremiah 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 (Jeremiah 8:12; Jeremiah 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 (Jeremiah 8:10-12; Jeremiah 8:10-12), even the same account of their badness which we meet with before (Jeremiah 6:13-15; Jeremiah 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,Micah 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, (Jeremiah 8:12; Jeremiah 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.