Jeremiah 8:15
We looked for peace, but no good came; and for a time of health, and behold trouble!
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(15) A time of health . . .—Better, healing, or, following another etymology, a time of quietness, and behold alarm. “Peace,” in the first clause, is used in its wider sense as including all forms of good.

8:14-22 At length they begin to see the hand of God lifted up. And when God appears against us, every thing that is against us appears formidable. As salvation only can be found in the Lord, so the present moment should be seized. Is there no medicine proper for a sick and dying kingdom? Is there no skilful, faithful hand to apply the medicine? Yes, God is able to help and to heal them. If sinners die of their wounds, their blood is upon their own heads. The blood of Christ is balm in Gilead, his Spirit is the Physician there, all-sufficient; so that the people may be healed, but will not. Thus men die unpardoned and unchanged, for they will not come to Christ to be saved.Health ... trouble - Or, "rest ... terror." 15. Repeated (Jer 14:19).

We looked for—owing to the expectations held out by the false prophets.

health—healing; that is, restoration from adversity.

Viz. Upon the persuasion of our prophets, we expected that these troubles would never come, but all would be well; but we find ourselves merely deluded by them; we looked so long, till even our eyes failed us, but we see no remedy for us, Lamentations 4:17. A metaphor. Miseries are often in Scripture compared to diseases, and deliverances to healing, Deu 32:39 Psalm 103:3 Jeremiah 33:6. We looked for peace,.... Outward prosperity, affluence of temporal blessings, peace with enemies, and safety from them, which the false prophets had given them reason to expect; or which last they concluded and hoped for, from their being in the defenced cities:

but no good came; they were disappointed in their expectation; the good that was promised them, and they looked for, never came, but all the reverse:

and for a time of health; or, of healing (l); the political wounds of the commonwealth of Israel:

and behold trouble! or "terror" (m); at the approach of the enemy, described in the following verses. The Targum is,

"a time of pardon of offences, and, lo, a punishment of sins.''

Healing, in Scripture, signifies pardon of sin; see Psalm 41:4.

(l) "medelae, vel sanationis", Pagninus, Montanus, Vatablus, Schmidt. (m) "terror", Pagninus, Montanus, Junius & Tremellius, Schmdit.

We looked for peace, but no good came; and for a time of health, and behold trouble!
15. See on Jeremiah 14:19.Verse 15. - Health; rather, healing. Another rendering is tranquility (same sense as in Ecclesiastes 10:4). Trouble; rather, terror. Those 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 in Jeremiah 8:10 includes not only the wise ones, but the whole people. "Therefore" attaches to the central truth of Jeremiah 8:5 and Jeremiah 8:6, which has been elucidated in Jeremiah 8:7-9. The first half of Jeremiah 8:10 corresponds, in shorter compass, to what has been said in Jeremiah 6:12, and is here continued in Jeremiah 8:10-12 in the same words as in Jeremiah 6:13-15. יורשׁים are those who take possession, make themselves masters of a thing, as in Jeremiah 49:2 and Micah 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 thinks Jeremiah 8:13 connects remarkably well with Jeremiah 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 than Jeremiah 6:13.; nor is the connection of Jeremiah 8:13 with Jeremiah 8:10 at all closer than with Jeremiah 8:12. And Hitz., in order to defend the immediate connection between Jeremiah 8:13 and Jeremiah 8:10, sees himself compelled, for the restoration of equilibrium, to delete the middle part of Jeremiah 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 in Jeremiah 8:10 we have מקּטן ועד־גּדול instead of the מקּטנּםof Jeremiah 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 with Jeremiah 19:5-7; Jeremiah 10:12-16 with Jeremiah 51:15-19; Jeremiah 15:13-14, with Jeremiah 17:3-4; Jeremiah 16:14-15, with Jeremiah 23:7-8, Jeremiah 23:5-6, with Jeremiah 33:15-16; Jeremiah 23:19-20, with Jeremiah 30:23-24, and other shorter repetitions.

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