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8:4-13 What brought this ruin? 1. The people would not attend to reason; they would not act in the affairs of their souls with common prudence. Sin is backsliding; it is going back from the way that leads to life, to that which leads to destruction. 2. They would not attend to the warning of conscience. They did not take the first step towards repentance: true repentance begins in serious inquiry as to what we have done, from conviction that we have done amiss. 3. They would not attend to the ways of providence, nor understand the voice of God in them, ver. 7. They know not how to improve the seasons of grace, which God affords. Many boast of their religious knowledge, yet, unless taught by the Spirit of God, the instinct of brutes is a more sure guide than their supposed wisdom. 4. They would not attend to the written word. Many enjoy abundance of the means of grace, have Bibles and ministers, but they have them in vain. They will soon be ashamed of their devices. The pretenders to wisdom were the priests and the false prophets. They flattered people in sin, and so flattered them into destruction, silencing their fears and complaints with, All is well. Selfish teachers may promise peace when there is no peace; and thus men encourage each other in committing evil; but in the day of visitation they will have no refuge to flee unto.These verses are almost identical withJeremiah 6:12-15.

Jeremiah 8:10

To them that shall inherit them - Rather, "to those that shall take possession of them, i. e., "to conquerors who shall take them by force.

11. (Eze 13:10). No text from Poole on this verse.

For they have healed the hurt of the daughter of my people,.... See Gill onJeremiah 6:14,Jeremiah 6:15.For they have healed the hurt of the daughter of my people slightly, saying,{h} Peace, peace; whenthere is no peace.

(h) See Geneva Jer 6:14

Jeremiah 8:11Those who held themselves wise will come to shame, will be dismally disabused of their hopes. When the great calamity comes on the sin-hardened people, they shall be confounded and overwhelmed in ruin (cf.Jeremiah 6:11). They spurn at the word of Jahveh; whose wisdom then have they? None; for the word of the Lord alone is Israel's wisdom and understanding,Deuteronomy 4:6.

The threatening inJeremiah 8:10 includes not only the wise ones, but the whole people. "Therefore" attaches to the central truth ofJeremiah 8:5 andJeremiah 8:6, which has been elucidated inJeremiah 8:7-9. The first half ofJeremiah 8:10 corresponds, in shorter compass, to what has been said inJeremiah 6:12, and is here continued inJeremiah 8:10-12 in the same words as inJeremiah 6:13-15. יורשׁים are those who take possession, make themselves masters of a thing, as inJeremiah 49:2 andMicah 1:15. This repetition of the three verses is not given in the lxx, and Hitz. therefore proposes to delete them as a supplementary interpolation, holding that they are not only superfluous, but that they interrupt the sense. For he thinksJeremiah 8:13 connects remarkably well withJeremiah 8:10, but, taken out of its connection with what precedes as we have it, begins baldly enough. To this Graf has made fitting answer: This passage is in no respect more superfluous or awkward thanJeremiah 6:13.; nor is the connection ofJeremiah 8:13 withJeremiah 8:10 at all closer than withJeremiah 8:12. And Hitz., in order to defend the immediate connection betweenJeremiah 8:13 andJeremiah 8:10, sees himself compelled, for the restoration of equilibrium, to delete the middle part ofJeremiah 8:13 (from "no grapes" to "withered") as spurious; for which proceeding there is not the smallest reason, since this passage has neither the character of an explanatory gloss, nor is it a repetition from any place whatever, nor is it awanting in the lxx. Just as little ground is there to argue against the genuineness of the two passages from the variations found in them. Here inJeremiah 8:10 we have מקּטן ועד־גּדול instead of the מקּטנּםofJeremiah 6:13; but the suffix, which in the latter case pointed to the preceding "inhabitants of the land," was unnecessary here, where there is no such reference. In like manner, the forms הכּלם for הכלים, and עת פּקדּתם for עת־פּקדתּים, are but the more usual forms used by Jeremiah elsewhere. So the omission of the א in ירפּוּ for ירפּאוּ, as coming either from the writer or the copyist, clearly does not make against the genuineness of the verses. And there is the less reason for making any difficulty about the passage, seeing that such repetitions are amongst the peculiarities of Jeremiah's style: cf. e.g.,Jeremiah 7:31-33 withJeremiah 19:5-7;Jeremiah 10:12-16 withJeremiah 51:15-19;Jeremiah 15:13-14, withJeremiah 17:3-4;Jeremiah 16:14-15, withJeremiah 23:7-8,Jeremiah 23:5-6, withJeremiah 33:15-16;Jeremiah 23:19-20, withJeremiah 30:23-24, and other shorter repetitions.

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