Balm of Gilead
Please note that all titles (such as G-d) in the quotes from Commentaries and other sources below have been changed by me to the proper Names.
There is a balm in Gilead To make the wounded whole; There is a balm in Gilead To heal the sin-sick soul.
From
Jeremiah 8:18-22 18 When in grief I would seek comfort; my heart is sick within me. not in Tsiyon? Is herיהוה Observe! The voice, the cry of the daughter of my people from a distant land, “Is 19 Sovereign not in her?” “Why have they provoked Me with their carved images, and with foreign worthlessnesses?” 20 “The harvest is past, the summer is ended, and we have not been saved!” 21 For the breach of the daughter of my people I have been broken. I have grown sad; astonishment has taken hold of me. 22 Is there no balm (H6875) in Gil‛aḏ (H1568), is there no healer (H7495) there? Why has the healing (H724) of the daughter of my people not come (H5927)?
Jeremiah 46:11-12 11 Go up to Gil'ad and take balm (H6875 - AHLB 1411-A (f) - (Ts-RY) - Balm: A salve rubbed and pressed into the skin), O maiden, the daughter of Mitsrayim. In vain (H7723 - AHLB 1461-J (N) - (ShWA) - Empty: In the sense of destroyed. Empty words or actions.) you have used many remedies (H7499 - AHLB 1454-E (d1) - (R-PW-AH) - Medicine), there is no healing for you. 12 Nations have heard of your shame, and your cry has filled the land. For the might has stumbled again the mighty, they have both fallen (H5307 - AHLB 2421 (V) - (N-PL) - Fall) together.
So, what is this Balm of Gilead that Jeremiah speaks of? Is it like a band-aid that just covers the wound until it heals and then can be ripped off and thrown away? Is it a temporary covering to protect us from germs that lead to infection or a tourniquet to stop the hemorrhage from getting out of control? Is this Balm of Gilead something that we can put on and take off, at will, just when we feel it's needed to soothe what ails us, or is it more than that? Do we really understand what it is for, what is necessary to access it, or more importantly what can keep us from it?
In order to answer these questions, I think we first have to discover why the Balm of Gilead wasn't found in Yisra'el at the time of Jeremiah, or if it was there, why wasn't it being applied? Let's read Jeremiah 8:1-17 to see what it tells us.
they shall bring the bones of the sovereigns of Yehuḏah, and the bones of its“ ,יהוה Jer 8:1 “At that time,” declares heads, and the bones of the priests, and the bones of the prophets, and the bones of the inhabitants of Yerushalayim, out of their burial-sites, Jer 8:2 and shall spread them before the sun and the moon and all the host of the heavens, which they have loved and which they have served and after which they have walked, which they have sought, and to which they have bowed themselves. They shall not be gathered nor buried, they shall be for dung on the face of the earth. Jer 8:3 “And death shall be preferred to life by all the rest of those who remain of this evil people, who remain in all the .of hostsיהוה places where I have driven them,” declares ?Would they fall, and not rise? Does one turn away and not return“ ,יהוה Jer 8:4 “And you shall say to them, ‘Thus said Jer 8:5 “Why then has this people, Yerushalayim, turned away in a continual backsliding? They are strengthened in deceit, they refuse to turn back. Jer 8:6 “I have listened and heard – they do not speak right. No man has repented of his evil, saying, ‘What have I done?’ They all turned to their own course, like a horse rushing into battle. Jer 8:7 “Even a stork in the heavens knows her appointed times. And a turtledove, and a swallow, and a thrush guard .יהוה the time of their coming. But My people do not know the right-ruling of is with us’? But look, the false pen of the scribe has workedיהוה Jer 8:8 “How do you say, ‘We are wise, and the Torah of falsehood. Jer 8:9 “The wise shall be put to shame, they shall be broken down and caught. See, they have rejected the Word of ?so what wisdom do they have ,יהוה Jer 8:10 “Therefore I give their wives to others, and their fields to possessing ones. For from the least even to the greatest, they are all greedy for gain. From the prophet to the priest, all act falsely. Jer 8:11 “And they heal the breach of the daughter of My people slightly, saying, ‘Peace, peace!’ when there is no peace. Jer 8:12 “Were they ashamed when they had done abomination? No! They were not at all ashamed, nor did they .יהוה know how to blush. So, they shall fall among those who fall. They shall stumble in the time of their visitation,” said There are no grapes on the vine, nor figs on the fig tree, and the leaf“ .יהוה Jer 8:13 “I shall snatch them away,” declares has faded. And what I gave them shall pass away from them.” ’ ” Jer 8:14 Why are we sitting still? Gather yourselves, and let us go into the walled cities, and let us be silent there. For .יהוה our Elohim has let us perish and given us poisoned water to drink, because we have sinned againstיהוה Jer 8:15 We looked for peace, but there was no good; and for a time of healing, but see – fear! Jer 8:16 The snorting of his horses was heard from Dan All the land shook at the sound of the neighing of his strong ones. They came and devoured the land and all that fills it, the city and those who dwell in it. Jer 8:17 “For look, I am sending among you serpents, adders, which have no enchanter, and they shall bite you,” .יהוה declares
In the first 17 verses of Jeremiah 8, we are presented with a pretty bleak picture of all that "ailed" Yisra'el. Once again, they went whoring by worshipping the created instead of the Creator. They continued in their backsliding, strengthened by their deceit, and refused to turn back to the Torah of Yah. They spoke evil and refused to repent, they acted falsely and were not ashamed, or even able to blush, when they had committed acts of abomination. They did not know the right-ruling of Yah but took pride in the allusion that they were wise, when in fact they worked falsehood.
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Matthew Henry's commentary on Jer 8:2 states: From the mention of the sun, moon, and stars, which should be the unconcerned spectators of this tragedy, the prophet takes occasion to show how they had idolized them, and paid those respects to them which they should have paid to Yah only, that it might be observed how little they got by worshipping the creature, for the creatures they worshipped when they were in distress saw it, but regarded it not, nor gave them any relief, but were rather pleased to see those abused in being vilified by whom they had been abused in being deified. See how their respects to their idols are enumerated, to show how we ought to behave towards our Yah. 1. They loved them. As amiable being and bountiful benefactors they esteemed them and delighted in them, and therefore did all that follows. 2. They served them, did all they could in honor of them, and thought nothing too much; they conformed to all the laws of their superstition, without disputing. 3. They walked after them, strove to imitate and resemble them, according to the characters and accounts of them they had received, which gave rise and countenance to much of the abominable wickedness of the heathen. 4. They sought them, consulted them as oracles, appealed to them as judges, implored their favour, and prayed to them as their benefactors. 5. They worshipped them, gave them divine honor, as having a sovereign dominion over them. Before these lights of heaven, which they had courted, shall their dead bodies be cast, and left to putrefy, and to be as dung upon the face of the earth; and the sun's shining upon them will but make them the more noisome and offensive. Whatever we make a g-d of but the true Yah only, it will stand us in no stead on the other side death and the grave, nor for the body, much less for the soul.
Robert Hawker states regarding Jer 8:1-3: It is more than probable, that the ransacking of the sepulchers of the kings of Israel and Judah by the enemy, was more in their view to find treasure, than to show contempt. David’s grave we are told by an ancient historian, Hicarnus, had three thousand talents of gold and silver in it. But what designs soever the enemy had; Yah’s over-ruling it, was for punishment. What could have been more humbling, or more distressing! And indeed, we are told the effect wrought by it, was dreadful? so that death rather than life, became the wish of the people. Reader! let us learn from it, how awful it must be, to have Yah for our enemy? When he permits the enemy to govern; alas! how truly tyrannical they govern!
And Jamieson-Fausset-Brown states: It was forgotten that all depended on the will and purposes of Yah himself; that the heathen might be the instruments with which He executed His designs, and that an invasion of Judah might mean, not an approaching trial of strength between His omnipotence and the impotency of the false g-ds, but the judicial outpouring of His righteous wrath upon His own rebellious people . . .
Jeremiah, therefore, affirms that the popular confidence is ill-founded; that his countrymen are lulled in a false security; and he enforces his point, by a plain exposure of the flagrant offences which render their worship a mockery of Yah . . . Jeremiah accuses his countrymen of flagrant transgression of the universal laws of morality. Theft, murder, adultery, perjury, fraud, and covetousness, slander and lying and treachery, (Jer_7:9; Jer_9:3-8) are charged upon these zealous worshippers by a man who lived amongst them, and knew them well, and could be contradicted at once if his charges were false . . .
The people of Judah were misled, but they were willingly misled. When Jeremiah declares to them, "Lo, ye are trusting, for your part, upon the words of delusion, so that ye gain no good!" (Jer_7:8) it is perhaps not so much the smooth prophecies of the false prophets as the fatal attitude of the popular mind, out of which those misleading oracles grew, and which in turn they aggravated, that the speaker deprecates. He warns them that an absolute trust in the "praesentia Numinis" is delusive; a trust, cherished like theirs independently of the condition of its justification, viz., a walk pleasing to Yah. "What! will ye break all My laws, and then come and stand with polluted hands before Me in this house, (Isa_1:15) which is named after Me ‘YHWH’s House’, (Isa_4:1) and reassure yourselves with the thought, We are absolved from the consequences of all these abominations?" (Jer_7:9-10). Lit. "We are saved, rescued, secured, with regard to having done all these abominations": cf. Jer_2:35. But perhaps, with Ewald, we should point the Hebrew term differently, and read, "Save us!" "to do all these abominations," as if that were the express object of their petition, which would really ensue, if their prayer were granted: a fine irony. For the form of the verb. (cf. Eze_14:14) They thought their formal devotions were more than enough to counterbalance any breaches of the decalogue; they laid that flattering unction to their souls. They could make it up with Yah for setting His moral law at naught. It was merely a question of compensation. They did not see that the moral law is as immutable as laws physical; and that the consequences of violating or keeping it are as inseparable from it as pain from a blow, or death from poison. They did not see that the moral law is simply the law of man’s health and wealth, and that the transgression of it is sorrow and suffering and death.
This is the background in which we find Jeremiah lamenting for the Balm of Gilead which was nowhere to be found. The Yisra'elites had turned their back on Yah and His Torah and were walking in the ways of the idolatrous heathen of their day. They were wise in their own eyes, making gods of the things Yah had created, and had rebelled against everything that was written in the Torah of Yah. Sadly, this reads much like a commentary on the churches/assemblies of today. Being wise in their own eyes, they have left the truth of Yah's Word, as written in the Torah, rebelled against His instructions to "come out of her and be ye separate" (set-apart) and have decided that compromise and assimilation, with that which Yah calls an abomination, to be perfectly ok. In so doing, the churches, and many assemblies, have modeled the actions of the Yisra'elites without even realizing it and will, therefore, have no clue, nor will they understand, why judgment will come upon them in the last days.
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The Balm of Gilead was Yah Himself but, it wasn't Yah who had left Yisra'el, it was the Yisra'elites who had left Yah.
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The Expositor's Bible states: "Is there no balm in Gilead? Is there no healer there?" There is a panacea for Israel’s woes - the "law" or teaching of Yah; there is a Healer in Israel, Yah Himself, (Jer_3:22; Jer_17:14) who has declared of Himself, "I wound, and I heal." (Deu_32:39; Deu_30:17; Deu_33:6) "Why then is no bandage applied to the daughter of my people?" This is like the cry of the captives, "Is Yah not in Tsiyon, is not her King in her?" (Jer_8:19) The answer there is, Yes! it is not that Yah is wanting; it is that the national guilt is working out its own retribution. Jeremiah leaves this to be understood here; having framed his question so as to compel people, if it might be, to the right inference and answer.
The precious balsam is the distinctive glory of the mountain land of Gilead, and the knowledge of Yah is the distinctive glory of His people Israel.
Will no one, then, apply the true remedy to the hurt of the state? No, for priests and prophets and people "know not- they have refused to know" Yah. (Jer_8:5) The nation will not look to the Healer and live. It is their misfortunes that they hate not their sins. There is nothing left for Jeremiah but to sing the funeral song of his fatherland.
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According to Wikipedia, the Balm of Gilead is interpreted as a spiritual medicine that is able to heal Israel. It also states that it was a rare perfume used medicinally. The name Gilead itself means "heap (of stones) of testimony" (Genesis 31:47-48) and was a mountainous region east of the Jordan River, situated in Jordan, and divided among the tribes of Reuben, Gad, and Manasseh. Wikipedia also states, regarding the balm of Gilead, that the Hebrew root z-r-h, which is in Ancient Hebrew, means "run blood, bleed (of vein)."
Smith's Commentary says that "Gilead was specially noted for its balm collected from "balm of Gilead" trees, and worth twice its weight in silver."
Webster's dictionary says that a balm is any fragrant or valuable ointment which heals, or which soothes or mitigates pain. The balm of Gilead, in particular, has leaves that yield a strong aromatic scent when bruised (or crushed). (Note: As I was looking at the root line for balm, I found that crush, as mentioned above, was also in that same root line.)
Is there no balm (H6875) in Gil‛aḏ (H1568)
Balm is H6875 Strong’s: tser-ee', tsor-ee' From an unused root meaning to crack (as by pressure), hence, to leak; distillation, that is, balsam.
We find H6875 in The Ancient Hebrew Lexicon of the Bible at AHLB 1411-A (f) 1411) (TsR) ac: Press co: Enemy ab: Trouble: A pressing in or on someone or something. (eng: sore; store) A) (TsR) ac: Press co: Enemy ab: Trouble fm) (Ts-RY) - Balm: A salve rubbed and pressed into the skin. [freq. 6] |kjv: balm| {str: 6875}
Crush is H2116 zoo-reh' Strong’s: From H2115; trodden on
AHLB#: 1411-H (o) 1411) (TsR) ac: Press co: Enemy ab: Trouble: A pressing in or on someone or something. (eng: sore; store) H) (TsRH) ac: Crush co: ? ab: ? om) (TsW-RH) - Crushed: [df: hrwz] [freq. 1] |kjv: crushed| {str: 2116}
Gilead is H1568 BDB Definition: Galeed = “witness heap” 1) the pile of stones heaped up between Jacob and Laban to certify their covenant; located on Mt Gilead Related to H5707: BDB Definition: 1) witness 1a) witness, testimony, evidence (of things) 1b) witness (of people)
Strong’s: From H1567, which is from H1530 gal From H1556; something rolled, that is, a heap of stone or dung (plural ruins); by analogy a spring of water (plural waves)
AHLB #: 1058-A (N) 1058) (GL) ac: Roll co: Round ab: ?: Something that is round or a second time around of a time or event. A dancing in a circle. (eng: skull - an added s and an exchange of the k and g, Greek golgotha) A) (GL) ac: ? co: Round ab: ? Nm) (GL) - Mound: A mound or pile of something such as rocks or a spring out of the ground. [freq. 36] |kjv: heap, wave, spring, billow, bowl| {str: 1530, 1531}
Gilead, in its simplicity, means, the path we walk, and the instructions we follow day after day and year after year, become the testimony and evidence of our lives. Is this heap of stones that we are piling up a witness of the covenant that we have entered into with Messiah or is it nothing but a testimony or witness against us? Are we just a pile of ruins because we have decided to do things our own way, becoming a g-d unto ourselves, and thereby rebelling against and denying the One True & Living Elohim of Scripture?
This journey we are on, will either lead us back to the beginning (our Head) or it will lead us to a place where there is no Balm that can be applied. YHWH/Yahshua was bruised and crushed so that He would forever be the outstretched arm that could apply the salve of healing for His people. When true repentance for our lawlessness (sin) and rebellion brings us to our knees before an Almighty Elohim, it is then, and only then, that the Balm of Gilead can and will be applied.
Yah is our Healer [(H7495 - AHLB 1454-E (V) ], the One from the beginning Who speaks the Word with Strength and Authority. If the Healer (healing) does not come, we can be assured that, it's because we have transgressed the Torah of Yah and have come out from under the covering that is meant to protect and restore us.
We are being pursued and, often times, pressed greatly on our journey back to the beginning, to the One, who gave us the instructions on how to live righteously. The Adversary attempts to entrap or discourage us at every opportunity and 1 Peter 5:8 reminds us that we need to "Be sober" and "be vigilant" because "the adversary the devil" is like a "roaring lion seeking whom he may devour".
Trying to stay on the right path, while keeping Yah's will and desire as our single focus, means we will get battered and bruised, and more than likely quite cut up and scarred along the way. However, it is not the world's approval we are seeking - it is Yah's! We want to hear "well done" - not "I never knew you." The Adversary isn't going to bother those who are not seeking to please and obey the Father, but he's definitely going to fight you every step of the way if you are.
Unfortunately, there was no Balm of Gilead, for the Yisra'elites during this time of Jeremiah's ministry. They were too busy following after other mighty ones and pursuing everything that was worthless in the eyes of Yah. We must remember that, as we run this race in obedience, we have a Father who will apply the soothing Balm of Gilead to the cuts and bruises so that healing and restoration can come and, with that healing, the ability to continue to do the work that He has given us to do each and every day.
And, since our journey is supposed to be one that results in our being able to present ourselves as the spotless bride, we must get our priorities in order and stop pursuing those things that are worthless and contrary to Yah. We must get serious about repentance and walking righteously. We must get serious about washing our garments. Sadly, and too often I believe, we have the mindset of wanting the Perfect Bridegroom but think that He should accept us as we are. This is absolutely contrary to everything the Word teaches us.
In summary, Gilead is our “witness heap”. Will it testify to the fact that we have walked according to Yah’s instructions, in His Torah, or will it be the testimony against us that not only prevents the Balm from being applied, but, assures our destruction as well?
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J Vernon McGee states: Although Yah had made adequate provision for their restoration, they refused the remedy.
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What will be said of us?
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A side note from Hawker on Gilead: There were several mountains of this name lying eastward of Jordan. The term itself is evidently taken from the word Gal, a heap; and Houd, testimony. The Balm of Gilead is used in Scripture as typical of the Messiah. Hence the prophet exclaims, "Is there no balm in Gilead, no physician there?" Yes! both were there. Yahshua’s blood is a never-failing balm; and He Himself a Physician which never failed of a cure. "Why then is not the health of the daughter of my people recovered?" The answer is direct. If this balm be never used, and this physician never known or regarded, how shall the blessings of either be experienced? (Jer_8:22)
I must not dismiss this article of Gilead without first taking notice of a beautiful similitude of our Yah's in Scripture, when comparing his assembly to this mount, on account of its loveliness. "Behold (saith Yah), thou art fair, my love, thou art fair; thou hast dove’s eyes within thy locks; thy hair is as a flock of goats, that appear from Mount Gilead." (Son_4:1) Perhaps the fairness so often repeated by Yah concerning the spouse, is to shew how lovely she is in His eyes, from the comeliness He hath put upon her and the high value He hath for her. And the quickness of sight in the dove, shews how much knowledge Yahshua imparts by his regenerating grace. The hair, it should seem, is commended for its beauty by Yah, because of its nearness to the head, and immediately having its root there. So, the saints of Elohim are all beautiful in their order, from being united to, and deriving all their life and nourishment from, Yahshua their glorious Head. And as the flocks on Mount Gilead, high and lifted up, live securely, feed luxuriously, and are lovely in their numbers and good order; so the fold of Yahshua have their Gilead, that glorious mountain which was once "a stone cut out without hands;" but now filling the earth, where they live and dwell securely. Yahshua himself is their food and their pasture, "their munition of rocks, where their bread is given and their water sure; where they lie down in safety, and none shall make them afraid." (Isa_33:16)