Jer 9:2-6 | KingComments | STEP | Jeremiah’s soul struggle continues here. He is deeply concerned with the condition of his people and the disasters that are coming upon them. He suffers greatly that they have not listened ( ). He has an intense love for God’s people to whom he belongs with heart and soul. He wishes he had more tears to express his sorrow for all those who have perished and will perish as a result of God’s discipline ( ). What is written here has earned him the nickname “the weeping prophet’. He resembles the Lord Jesus here, Who also wept over the city ( ). It is also reminiscent of Paul’s sorrow for his brothers after the flesh ( ). Do we also weep for the condition of God’s people, both generally and in the local church where we are? Or do we avoid these feelings and prefer to indulge in the ‘fun’ aspects of being a Christian? Do we prefer to be entertained rather than exhorted? Jeremiah would prefer not to have anything more to do with this people at all by now ( ; cf. ). They are all, each and every one, “adulterers”. The whole is “an assembly of treacherous men”. There will have been exceptions, but this is the characteristic of the whole that is observed by all who see it. Jeremiah does not only observe it. What he sees torments his soul and he expresses it. In this he also aligns his feelings with those of God, Who’s eyes also “are too pure to approve evil” ( ). This is opposite , but does not contradict it. There he carries the people on his heart. Here he sees their sins. He loves the people, but he hates their sins. He wants to get away from such an adulterous and treacherous troop, that he may not have to see their sins any longer. The fact that his preaching does not seem to have any effect may also play a role in this desire. What is the point of continuing to preach? Such a wish can arise in anyone who does a work for the Lord, where the result only seems to be even more unfaithfulness. Going to live in “a wayfarers’ lodging place”, by the way, will not give the coveted peace. We can compare it to retiring to a monastery. It is not an option anyway for a believer, one of whose tasks is to witness to his Savior in his daily life. We must also remember that in a monastery we take ourselves with us. Learning how to live to the glory of the Lord in accordance with the truth in a wicked world and an apostate Christianity, we can only do in the practice of daily life in dealing with Him.

‏ Jeremiah 9:2-6

The Complaint of the Prophet

Jeremiah’s soul struggle continues here. He is deeply concerned with the condition of his people and the disasters that are coming upon them. He suffers greatly that they have not listened (Jer 9:1). He has an intense love for God’s people to whom he belongs with heart and soul. He wishes he had more tears to express his sorrow for all those who have perished and will perish as a result of God’s discipline (Jer 13:17 ; Jer 14:17).

What is written here has earned him the nickname “the weeping prophet’. He resembles the Lord Jesus here, Who also wept over the city (Lk 19:41). It is also reminiscent of Paul’s sorrow for his brothers after the flesh (Rom 9:1-5 ; Rom 10:1). Do we also weep for the condition of God’s people, both generally and in the local church where we are? Or do we avoid these feelings and prefer to indulge in the ‘fun’ aspects of being a Christian? Do we prefer to be entertained rather than exhorted?

Jeremiah would prefer not to have anything more to do with this people at all by now (Jer 9:2; cf. Psa 55:6-8). They are all, each and every one, “adulterers”. The whole is “an assembly of treacherous men”. There will have been exceptions, but this is the characteristic of the whole that is observed by all who see it. Jeremiah does not only observe it. What he sees torments his soul and he expresses it.

In this he also aligns his feelings with those of God, Who’s eyes also “are too pure to approve evil” (Hab 1:13a). This is opposite Jer 9:1, but does not contradict it. There he carries the people on his heart. Here he sees their sins. He loves the people, but he hates their sins. He wants to get away from such an adulterous and treacherous troop, that he may not have to see their sins any longer. The fact that his preaching does not seem to have any effect may also play a role in this desire. What is the point of continuing to preach? Such a wish can arise in anyone who does a work for the Lord, where the result only seems to be even more unfaithfulness.

Going to live in “a wayfarers’ lodging place”, by the way, will not give the coveted peace. We can compare it to retiring to a monastery. It is not an option anyway for a believer, one of whose tasks is to witness to his Savior in his daily life. We must also remember that in a monastery we take ourselves with us. Learning how to live to the glory of the Lord in accordance with the truth in a wicked world and an apostate Christianity, we can only do in the practice of daily life in dealing with Him.

The Deceitfulness of the Tongue

The people believe that they have become strong through their tongue, through the use of falsehood (Jer 9:3). The tongue here is the bow and the lie is the arrow (Psa 64:3-4). The sin of the tongue is a great and widespread evil (Psa 12:2-4; Jam 3:1-12). The LORD contrasts the power of their lie with “trustworthiness”. The contrast is great.

They go their way of wickedness because they do not know the LORD. Their way is so full of wickedness that He says of them: “They proceed from evil to evil.” That is diametrically opposed to those who seek their strength from the LORD. Of them He says: “They go from strength to strength, [every one of them] appears before God in Zion” (Psa 84:7).

Sin not only brings separation between God and man, but also between people (Jer 9:4). Here we hear the warning not to trust the neighbor and not even the friend (Mic 7:5-6). When society is dominated by distrust, cohesion is gone. It destroys the unity of the people from within. If friendship and blood relations, both of which are such sacred things in the East, are no longer a guarantee of loyalty, then all cohesion is gone from society.

Lying is the sin that caused the fall into sin. The tongue that is supposed to confess God lies about God. The tongue is used to spread lies and not the truth (Jer 9:5). In fact, the teaching is designed to teach the tongue to speak lies, so that lying has become their second nature, so to speak. They can no longer do anything but lie. Subsequently, they tire themselves out with doing injustice, with putting into practice the wrong that has been taught. With the new man it is different (Eph 4:25 ; 28).

Jeremiah is told that he dwells in the midst of deceit (Jer 9:6). The same is true of us (cf. Rev 2:13). Everything that is said is meant to prevent people from knowing the LORD. This is also true today. In Jer 9:3 it still says that they do not know the LORD, but in Jer 9:6 it says that they refuse to know Him. This is because of their deceit. They don’t want to stop lying and cheating because there is no love for the truth.

The LORD is still out to refine them, not to destroy them (Jer 9:7; cf. Mal 3:3a; Eze 22:18-22). He is left with no choice but to judge, He cannot act otherwise, but His goal is their restoration. He speaks of them as “the daughter of My people”. This shows His love for them.

He is going to punish the use of the tongue, which is a wonderful gift from Him, because they use it as a deadly arrow (Jer 9:8). What is professed with the tongue may sound beautiful, but the thoughts behind it can be compared to an ambush. Behind or beneath their beautiful words, in their inner being, are greed and murderousness. They want to charm the other with their pretty talk to such an extent that they become easy prey. They are out to kill others because they see advantage in it.

Such things the LORD cannot leave unpunished (Jer 9:9), He must repay them. The conduct of His people touches Him in His soul and affects Him deeply. He cannot ignore it and must avenge this sinful behavior of them, of those who are named after His Name, to whom He has committed Himself with heart and soul.