Jeremiah 5
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Jeremiah 5
Run Ye To and Fro: Is There Any That Doeth Justly?
1Run ye to and fro through the streets of Jerusalem, and see now, and know, and seek in the broad places thereof, if ye can find a man, if there be any that executeth judgment, that seeketh the truth; and I will pardon it.
Jamieson-Fausset-Brown
CHAPTER 5
Jr 5:1-31. The Cause of the Judgments to Be Inflicted Is the Universal Corruption of the People.
1. a man--As the pious Josiah, Baruch, and Zephaniah lived in Jerusalem at that time, Jeremiah must here mean the mass of the people, the king, his counsellors, the false prophets, and the priests, as distinguished from the faithful few, whom God had openly separated from the reprobate people; among the latter not even one just person was to be found (Is 9:16) [Calvin]; the godly, moreover, were forbidden to intercede for them (Jr 7:16; compare Ge 18:23, &c.; Psa 12:1; Eze 22:30).
see ... know--look ... ascertain.
judgment--justice, righteousness.
pardon it--rather, her.
CHAPTER 5
Jr 5:1-31. The Cause of the Judgments to Be Inflicted Is the Universal Corruption of the People.
1. a man--As the pious Josiah, Baruch, and Zephaniah lived in Jerusalem at that time, Jeremiah must here mean the mass of the people, the king, his counsellors, the false prophets, and the priests, as distinguished from the faithful few, whom God had openly separated from the reprobate people; among the latter not even one just person was to be found (Is 9:16) [Calvin]; the godly, moreover, were forbidden to intercede for them (Jr 7:16; compare Ge 18:23, &c.; Psa 12:1; Eze 22:30).
see ... know--look ... ascertain.
judgment--justice, righteousness.
pardon it--rather, her.
The Pulpit Commentary
Gladly would Jehovah pardon, if his people showed but a gleam of sound morality. But they are all deaf to the warning voice—the Law of God is flagrantly violated. In particular the marriage tie, as well the typical one between man and woman as the anti-typical between the people and its God, is openly disregarded (comp. Hos_4:1; Mic_7:2; Isa_64:6, Isa_64:7; Psa_14:3).
If ye can find a man. "A man" is explained by the following clauses. It is a man whose practice and whose aims are right, of whom Jeremiah, like Diogenes with his lantern, is in search. (It is evident that the prophet speaks rhetorically, for himself and his disciples, however few, were doubtless "men" in the prophetic sense of the word.) Judgment … the truth; rather, justice … good faith, the primary virtues of civil society.
Gladly would Jehovah pardon, if his people showed but a gleam of sound morality. But they are all deaf to the warning voice—the Law of God is flagrantly violated. In particular the marriage tie, as well the typical one between man and woman as the anti-typical between the people and its God, is openly disregarded (comp. Hos_4:1; Mic_7:2; Isa_64:6, Isa_64:7; Psa_14:3).
If ye can find a man. "A man" is explained by the following clauses. It is a man whose practice and whose aims are right, of whom Jeremiah, like Diogenes with his lantern, is in search. (It is evident that the prophet speaks rhetorically, for himself and his disciples, however few, were doubtless "men" in the prophetic sense of the word.) Judgment … the truth; rather, justice … good faith, the primary virtues of civil society.
2And though they say, The LORD liveth; surely they swear falsely.
Jamieson-Fausset-Brown
2. (Tit 1:16).
swear falsely--not a judicial oath; but their profession of the worship of Jehovah is insincere (Jr 5:7; Jr 4:2). The reformation under Josiah was merely superficial in the case of the majority.
2. (Tit 1:16).
swear falsely--not a judicial oath; but their profession of the worship of Jehovah is insincere (Jr 5:7; Jr 4:2). The reformation under Josiah was merely superficial in the case of the majority.
The Pulpit Commentary
And though they say, The Lord liveth. Though they asseverate by the most solemn of all oaths (contrast Jer_4:1,Jer_4:2). Surely. So the Syriac. This rendering, however, involves an emendation of one letter in the text. The ordinary reading is literally therefore, but may etymologically be taken to mean "for all this," "nevertheless."
And though they say, The Lord liveth. Though they asseverate by the most solemn of all oaths (contrast Jer_4:1,Jer_4:2). Surely. So the Syriac. This rendering, however, involves an emendation of one letter in the text. The ordinary reading is literally therefore, but may etymologically be taken to mean "for all this," "nevertheless."
3O LORD, are not thine eyes upon the truth? thou hast stricken them, but they have not grieved; thou hast consumed them, but they have refused to receive correction: they have made their faces harder than a rock; they have refused to return.
Jamieson-Fausset-Brown
3. eyes upon the truth--(De 32:4; 2Ch 16:9). "Truth" is in contrast with "swear falsely" (Jr 5:2). The false-professing Jews could expect nothing but judgments from the God of truth.
stricken ... not grieved--(Jr 2:30; Is 1:5; 9:13).
refused ... correction--(Jr 7:28; Zep 3:2).
3. eyes upon the truth--(De 32:4; 2Ch 16:9). "Truth" is in contrast with "swear falsely" (Jr 5:2). The false-professing Jews could expect nothing but judgments from the God of truth.
stricken ... not grieved--(Jr 2:30; Is 1:5; 9:13).
refused ... correction--(Jr 7:28; Zep 3:2).
The Pulpit Commentary
Are not thine eyes upon the truth? rather, surely thine eyes are upon (equivalent to thou lookest for and demandest) good faith, alluding to Jer_5:1.
Are not thine eyes upon the truth? rather, surely thine eyes are upon (equivalent to thou lookest for and demandest) good faith, alluding to Jer_5:1.
4Therefore I said, Surely these are poor; they are foolish: for they know not the way of the LORD, nor the judgment of their God.
Jamieson-Fausset-Brown
4. poor--rather, "the poor." He supposes for the moment that this utter depravity is confined to the uninstructed poor, and that he would find a different state of things in the higher ranks: but there he finds unbridled profligacy.
4. poor--rather, "the poor." He supposes for the moment that this utter depravity is confined to the uninstructed poor, and that he would find a different state of things in the higher ranks: but there he finds unbridled profligacy.
The Pulpit Commentary
Therefore I said; rather, and as for me, I said. They are foolish; rather, they act foolishly (as Num_12:11). For; rather, because. Their want of religious instruction is the cause of their faulty conduct. In fact, it was only after the return from Babylon that any popular schools were founded in Judaea, and not till shortly before the destruction of the temple that the elementary instruction attained the regularity of a system. The judgment of their God. A similar phrase occurs in Jer_8:7. "Judgment (mishpat) here (as in some other passages) has acquired a technical sense. This may be illustrated by the corresponding word in Arabic (din), which means
(1) obedience,
(2) a religion,
(3) a statute or ordinance,
(4) a system of usages, rites, and ceremonies" (Lane's 'Lexicon,' s.v.).
"Judgment" is, therefore, here equivalent to "religious law," and "law" is a preferable rendering.
Therefore I said; rather, and as for me, I said. They are foolish; rather, they act foolishly (as Num_12:11). For; rather, because. Their want of religious instruction is the cause of their faulty conduct. In fact, it was only after the return from Babylon that any popular schools were founded in Judaea, and not till shortly before the destruction of the temple that the elementary instruction attained the regularity of a system. The judgment of their God. A similar phrase occurs in Jer_8:7. "Judgment (mishpat) here (as in some other passages) has acquired a technical sense. This may be illustrated by the corresponding word in Arabic (din), which means
(1) obedience,
(2) a religion,
(3) a statute or ordinance,
(4) a system of usages, rites, and ceremonies" (Lane's 'Lexicon,' s.v.).
"Judgment" is, therefore, here equivalent to "religious law," and "law" is a preferable rendering.
5I will get me unto the great men, and will speak unto them; for they have known the way of the LORD, and the judgment of their God: but these have altogether broken the yoke, and burst the bonds.
Jamieson-Fausset-Brown
5. they have known--rather, "they must know." The prophet supposes it as probable, considering their position.
but these--I found the very reverse to be the case.
burst ... bonds--set God's law at defiance (Psa 2:3).
5. they have known--rather, "they must know." The prophet supposes it as probable, considering their position.
but these--I found the very reverse to be the case.
burst ... bonds--set God's law at defiance (Psa 2:3).
The Pulpit Commentary
The bonds are the thongs by which the yoke was secured to the neck (comp. Isa_58:6). In Jer_2:20 the word is rendered "bands."
The bonds are the thongs by which the yoke was secured to the neck (comp. Isa_58:6). In Jer_2:20 the word is rendered "bands."
6Wherefore a lion out of the forest shall slay them, and a wolf of the evenings shall spoil them, a leopard shall watch over their cities: every one that goeth out thence shall be torn in pieces: because their transgressions are many, and their backslidings are increased.
Jamieson-Fausset-Brown
6. lion ... wolf ... leopard--the strongest, the most ravenous, and the swiftest, respectively, of beasts: illustrating the formidable character of the Babylonians.
of the evenings--Others not so well translate, of the deserts. The plural means that it goes forth every evening to seek its prey (Psa 104:20; Ha 1:8; Zep 3:3).
leopard ... watch ... cities--(Ho 13:7). It shall lie in wait about their cities.
6. lion ... wolf ... leopard--the strongest, the most ravenous, and the swiftest, respectively, of beasts: illustrating the formidable character of the Babylonians.
of the evenings--Others not so well translate, of the deserts. The plural means that it goes forth every evening to seek its prey (Psa 104:20; Ha 1:8; Zep 3:3).
leopard ... watch ... cities--(Ho 13:7). It shall lie in wait about their cities.
The Pulpit Commentary
This verse reminds us of a famous passage in the first canto of Dante's 'Commedia,' in which Dante the pilgrim is successively opposed by three wild beasts—a panther, a lion, and a she-wolf. That the poet had Jeremiah in his mind cannot be doubted. The deep knowledge of the Scriptures possessed by medieval theologians (and such was Dante) may put many Protestants to shame. Curiously enough, whereas the early commentators on Dante interpret these wild beasts of vices, the moderns find historical references to nations. On the other hand, while modern expositors explain Jeremiah's wild beasts as symbols of calamities, Rashi and St. Jerome understand them of the Chaldeans, Persians, and Greeks. A lion out of the forest. The first of a series of figures for the cruel invaders of Judah (comp. Jer_4:7). The frequent references (see also Jer_12:8; Jer_25:38; Jer_49:19; Jer_50:4) show how common the lion was in the hills and valleys of the land of Israel. A wolf of the evenings; i.e. a wolf which goes out to seek for prey in the evening. So the Peshito, Targum, Vulgate (comp. "wolves of the evening," Hab_1:8; Zep_3:3). But there is no evidence that ‛erebh, evening, has for its plural ‛arābhōth, which is, in fact, the regular plural of ‛arābāh, desert. Render, therefore, a wolf of the deserts, i.e. one which has its den in the deserts, and falls upon the cultivated parts when it is hungry. Luther, "the wolf out of the desert." A leopard; rather, a panther. The Chaldeans are compared to this animal, on account of its swiftness, in Hab_1:8.
This verse reminds us of a famous passage in the first canto of Dante's 'Commedia,' in which Dante the pilgrim is successively opposed by three wild beasts—a panther, a lion, and a she-wolf. That the poet had Jeremiah in his mind cannot be doubted. The deep knowledge of the Scriptures possessed by medieval theologians (and such was Dante) may put many Protestants to shame. Curiously enough, whereas the early commentators on Dante interpret these wild beasts of vices, the moderns find historical references to nations. On the other hand, while modern expositors explain Jeremiah's wild beasts as symbols of calamities, Rashi and St. Jerome understand them of the Chaldeans, Persians, and Greeks. A lion out of the forest. The first of a series of figures for the cruel invaders of Judah (comp. Jer_4:7). The frequent references (see also Jer_12:8; Jer_25:38; Jer_49:19; Jer_50:4) show how common the lion was in the hills and valleys of the land of Israel. A wolf of the evenings; i.e. a wolf which goes out to seek for prey in the evening. So the Peshito, Targum, Vulgate (comp. "wolves of the evening," Hab_1:8; Zep_3:3). But there is no evidence that ‛erebh, evening, has for its plural ‛arābhōth, which is, in fact, the regular plural of ‛arābāh, desert. Render, therefore, a wolf of the deserts, i.e. one which has its den in the deserts, and falls upon the cultivated parts when it is hungry. Luther, "the wolf out of the desert." A leopard; rather, a panther. The Chaldeans are compared to this animal, on account of its swiftness, in Hab_1:8.
How Shall I Pardon Thee?
7How shall I pardon thee for this? thy children have forsaken me, and sworn by them that are no gods: when I had fed them to the full, they then committed adultery, and assembled themselves by troops in the harlots’ houses.
Jamieson-Fausset-Brown
7. It would not be consistent with God's holiness to let such wickedness pass unpunished.
sworn by--(Jr 5:2; Jr 4:2); that is, worshipped.
no gods--(De 32:21).
fed ... to the full--so the Keri (Hebrew Margin) reads. God's bountifulness is contrasted with their apostasy (De 32:15). Prosperity, the gift of God, designed to lead men to Him, often produces the opposite effect. The Hebrew Chetib (text) reads: "I bound them (to Me) by oath," namely, in the marriage covenant, sealed at Sinai between God and Israel; in contrast to which stands their "adultery"; the antithesis favors this.
adultery ... harlots' houses--spiritually: idolatry in temples of idols; but literal prostitution is also included, being frequently part of idol-worship: for example, in the worship of the Babylonian Mylitta.
7. It would not be consistent with God's holiness to let such wickedness pass unpunished.
sworn by--(Jr 5:2; Jr 4:2); that is, worshipped.
no gods--(De 32:21).
fed ... to the full--so the Keri (Hebrew Margin) reads. God's bountifulness is contrasted with their apostasy (De 32:15). Prosperity, the gift of God, designed to lead men to Him, often produces the opposite effect. The Hebrew Chetib (text) reads: "I bound them (to Me) by oath," namely, in the marriage covenant, sealed at Sinai between God and Israel; in contrast to which stands their "adultery"; the antithesis favors this.
adultery ... harlots' houses--spiritually: idolatry in temples of idols; but literal prostitution is also included, being frequently part of idol-worship: for example, in the worship of the Babylonian Mylitta.
The Pulpit Commentary
How … for this? rather, Why should I pardon thee? Thy children; i.e. (since "the daughter of Zion" is equivalent to Zion regarded as an ideal entity) the members of the Jewish people (comp. Le 19:18, "the children of thy people"). When I had fed them to the full. So Ewald, following the versions and many manuscripts. This gives a good sense, and may be supported by Jer_5:28; Deu_32:15; Hos_13:6. But the reading of the received Hebrew text, though somewhat more difficult, is yet perfectly capable of explanation; and, slight as the difference is in the reading adopted by Ewald (it involves a mere shade of pronunciation), it is not to be preferred to the received reading. Read, therefore, though -r made them to swear (allegiance), yet they committed adultery. The oath may be that of Sinai (Exo_24:1-18.), or such au oath as had been recently taken by Josiah and the people (1 Kings 23:3; 2Ch_34:31, 2Ch_34:32). The "adultery" may be taken both in a literal and in a figurative sense, and so also the "harlots' houses" in the next clause. It is also well worthy of consideration whether the prophet may not be referring to certain matrimonial customs handed down from remote antiquity and arising from the ancient system of kinship through women (comp. Eze_22:11).
How … for this? rather, Why should I pardon thee? Thy children; i.e. (since "the daughter of Zion" is equivalent to Zion regarded as an ideal entity) the members of the Jewish people (comp. Le 19:18, "the children of thy people"). When I had fed them to the full. So Ewald, following the versions and many manuscripts. This gives a good sense, and may be supported by Jer_5:28; Deu_32:15; Hos_13:6. But the reading of the received Hebrew text, though somewhat more difficult, is yet perfectly capable of explanation; and, slight as the difference is in the reading adopted by Ewald (it involves a mere shade of pronunciation), it is not to be preferred to the received reading. Read, therefore, though -r made them to swear (allegiance), yet they committed adultery. The oath may be that of Sinai (Exo_24:1-18.), or such au oath as had been recently taken by Josiah and the people (1 Kings 23:3; 2Ch_34:31, 2Ch_34:32). The "adultery" may be taken both in a literal and in a figurative sense, and so also the "harlots' houses" in the next clause. It is also well worthy of consideration whether the prophet may not be referring to certain matrimonial customs handed down from remote antiquity and arising from the ancient system of kinship through women (comp. Eze_22:11).
8They were as fed horses in the morning: every one neighed after his neighbour’s wife.
Jamieson-Fausset-Brown
8. in the morning--(Is 5:11). "Rising early in the morning" is a phrase for unceasing eagerness in any pursuit; such was the Jews' avidity after idol-worship. Maurer translates from a different Hebrew root, "continually wander to and fro," inflamed with lust (Jr 2:23). But English Version is simpler (compare Jr 13:27; Eze 22:11).
8. in the morning--(Is 5:11). "Rising early in the morning" is a phrase for unceasing eagerness in any pursuit; such was the Jews' avidity after idol-worship. Maurer translates from a different Hebrew root, "continually wander to and fro," inflamed with lust (Jr 2:23). But English Version is simpler (compare Jr 13:27; Eze 22:11).
The Pulpit Commentary
As fed horses in the morning. The rendering fed horses has considerable authority. "Lustful horses" is also possible; this represents the reading of the Hebrew margin. The following word in the Hebrew is extremely difficult. "In the morning" cannot be right, as it is against grammar; but it is not easy to furnish a substitute. Most modems render "roving about;" Furst prefers "stallions."
As fed horses in the morning. The rendering fed horses has considerable authority. "Lustful horses" is also possible; this represents the reading of the Hebrew margin. The following word in the Hebrew is extremely difficult. "In the morning" cannot be right, as it is against grammar; but it is not easy to furnish a substitute. Most modems render "roving about;" Furst prefers "stallions."
9Shall I not visit for these things? saith the LORD: and shall not my soul be avenged on such a nation as this?
Jamieson-Fausset-Brown
9. (Jr 5:29; Jr 9:9; 44:22).
9. (Jr 5:29; Jr 9:9; 44:22).
10Go ye up upon her walls, and destroy; but make not a full end: take away her battlements; for they are not the LORD’s.
Jamieson-Fausset-Brown
10. Abrupt apostrophe to the Babylonians, to take Jerusalem, but not to destroy the nation utterly (see on Jr 4:27).
battlements--rather, tendrils [Maurer]: the state being compared to a vine (Jr 12:10), the stem of which was to be spared, while the tendrils (the chief men) were to be removed.
10. Abrupt apostrophe to the Babylonians, to take Jerusalem, but not to destroy the nation utterly (see on Jr 4:27).
battlements--rather, tendrils [Maurer]: the state being compared to a vine (Jr 12:10), the stem of which was to be spared, while the tendrils (the chief men) were to be removed.
The Pulpit Commentary
Provoked by the open unbelief of the men of Judah, Jehovah repeats his warning of a sore judgment.
Her walls. There is a doubt about "walls," which should, as some think, rather be vine-rows (a change of points is involved; also of shin into sin—the slightest of all changes), or shoots, or branches (comparing the Syriac). The figure would thus gain somewhat in symmetry. However, all the ancient interpreters (whose authority, overrated by some, still counts for something) explain the word as in the Authorized Version, and, as Graf remarks, in order to destroy the vines, it' would be necessary to climb up upon the walls of the vineyard. (For the figure of the vine or the vineyard, scrap, on Jer_2:21.) Take away … not the Lord's. The Septuagint and Peshito read differently, translating "leave her foundations, for they are the Lord's" (supposing the figure be taken from a building). As the text stands, it is better to change battlements into tendrils. Judah's degenerate members are to be removed, but the vine-stock, i.e; the behooving kernel of the nation, is to be left. It is the key-note of the "remnant" which Jeremiah again strikes (see Jer_4:27).
Provoked by the open unbelief of the men of Judah, Jehovah repeats his warning of a sore judgment.
Her walls. There is a doubt about "walls," which should, as some think, rather be vine-rows (a change of points is involved; also of shin into sin—the slightest of all changes), or shoots, or branches (comparing the Syriac). The figure would thus gain somewhat in symmetry. However, all the ancient interpreters (whose authority, overrated by some, still counts for something) explain the word as in the Authorized Version, and, as Graf remarks, in order to destroy the vines, it' would be necessary to climb up upon the walls of the vineyard. (For the figure of the vine or the vineyard, scrap, on Jer_2:21.) Take away … not the Lord's. The Septuagint and Peshito read differently, translating "leave her foundations, for they are the Lord's" (supposing the figure be taken from a building). As the text stands, it is better to change battlements into tendrils. Judah's degenerate members are to be removed, but the vine-stock, i.e; the behooving kernel of the nation, is to be left. It is the key-note of the "remnant" which Jeremiah again strikes (see Jer_4:27).
11For the house of Israel and the house of Judah have dealt very treacherously against me, saith the LORD.
Jamieson-Fausset-Brown
11. (Jr 3:20).
11. (Jr 3:20).
They Have Belied the LORD
12They have belied the LORD, and said, It is not he; neither shall evil come upon us; neither shall we see sword nor famine:
Jamieson-Fausset-Brown
12. belied--denied.
It is not he--rather, "(Jehovah) is not He," that is, the true and only God (Jr 14:22; De 32:39; Is 43:10, 13). By their idolatry they virtually denied Him. Or, referring to what follows, and to Jr 5:9, "(Jehovah) is not," namely, about to be the punisher of our sins (Jr 14:13; Is 28:15).
12. belied--denied.
It is not he--rather, "(Jehovah) is not He," that is, the true and only God (Jr 14:22; De 32:39; Is 43:10, 13). By their idolatry they virtually denied Him. Or, referring to what follows, and to Jr 5:9, "(Jehovah) is not," namely, about to be the punisher of our sins (Jr 14:13; Is 28:15).
The Pulpit Commentary
It is not he. Understand "who speaks by the prophets" (Payne Smith). It is hardly conceivable that any of the Jews absolutely denied the existence of Jehovah. They were practical, not speculative unbelievers, like men of the world in general.
It is not he. Understand "who speaks by the prophets" (Payne Smith). It is hardly conceivable that any of the Jews absolutely denied the existence of Jehovah. They were practical, not speculative unbelievers, like men of the world in general.
13And the prophets shall become wind, and the word is not in them: thus shall it be done unto them.
Jamieson-Fausset-Brown
13. Continuation of the unbelieving language of the Jews.
the prophets--who prophesy punishment coming on us.
the word--the Holy Spirit, who speaks through true prophets, is not in them [Maurer]. Or else, "There is no word (divine communication) in them" (Ho 1:2) [Rosenmuller].
thus, &c.--Their ill-omened prophecies shall fall on themselves.
13. Continuation of the unbelieving language of the Jews.
the prophets--who prophesy punishment coming on us.
the word--the Holy Spirit, who speaks through true prophets, is not in them [Maurer]. Or else, "There is no word (divine communication) in them" (Ho 1:2) [Rosenmuller].
thus, &c.--Their ill-omened prophecies shall fall on themselves.
The Pulpit Commentary
And the prophets, etc. A continuation of the speech of the unbelieving Jews. The word is not in them. The Authorized Version gives a good meaning, but it involves an interference with the points. The pointed text must be rendered, he who speaketh (through the prophets, viz. Jehovah) is not in them. Thus the Jews hurl against prophets like Jeremiah the very charge which Jeremiah himself brings against the "false prophets" in Jer_23:25-32. Thus shall it be done; rather, so be it done; i.e. may the sword and famine, with which they threaten us, fall upon them.
My words in thy mouth fire. (See on Jer_1:9, Jer_1:10.)
And the prophets, etc. A continuation of the speech of the unbelieving Jews. The word is not in them. The Authorized Version gives a good meaning, but it involves an interference with the points. The pointed text must be rendered, he who speaketh (through the prophets, viz. Jehovah) is not in them. Thus the Jews hurl against prophets like Jeremiah the very charge which Jeremiah himself brings against the "false prophets" in Jer_23:25-32. Thus shall it be done; rather, so be it done; i.e. may the sword and famine, with which they threaten us, fall upon them.
My words in thy mouth fire. (See on Jer_1:9, Jer_1:10.)
14Wherefore thus saith the LORD God of hosts, Because ye speak this word, behold, I will make my words in thy mouth fire, and this people wood, and it shall devour them.
Jamieson-Fausset-Brown
14. ye ... thy ... this people--He turns away from addressing the people to the prophet; implying that He puts them to a distance from Him, and only communicates with them through His prophet (Jr 5:19).
fire ... wood--Thy denunciations of judgments shall be fulfilled and shall consume them as fire does wood. In Jr 23:29 it is the penetrating energy of fire which is the point of comparison.
14. ye ... thy ... this people--He turns away from addressing the people to the prophet; implying that He puts them to a distance from Him, and only communicates with them through His prophet (Jr 5:19).
fire ... wood--Thy denunciations of judgments shall be fulfilled and shall consume them as fire does wood. In Jr 23:29 it is the penetrating energy of fire which is the point of comparison.
15Lo, I will bring a nation upon you from far, O house of Israel, saith the LORD: it is a mighty nation, it is an ancient nation, a nation whose language thou knowest not, neither understandest what they say.
Jamieson-Fausset-Brown
15. (Jr 1:15; 6:22). Alluding to De 28:49, &c.
Israel--that is, Judah.
mighty--from an Arabic root, "enduring." The fourfold repetition of "nation" heightens the force.
ancient--The Chaldeans came originally from the Carduchian and Armenian mountains north of Mesopotamia, whence they immigrated into Babylonia; like all mountaineers, they were brave and hardy (see on Is 23:13).
language ... knowest not--Is 36:11 shows that Aramaic was not understood by the "multitude," but only by the educated classes [Maurer]. Henderson refers it to the original language of the Babylonians, which, he thinks, they brought with them from their native hills, akin to the Persic, not to the Aramaic, or any other Semitic tongue, the parent of the modern Kurd.
15. (Jr 1:15; 6:22). Alluding to De 28:49, &c.
Israel--that is, Judah.
mighty--from an Arabic root, "enduring." The fourfold repetition of "nation" heightens the force.
ancient--The Chaldeans came originally from the Carduchian and Armenian mountains north of Mesopotamia, whence they immigrated into Babylonia; like all mountaineers, they were brave and hardy (see on Is 23:13).
language ... knowest not--Is 36:11 shows that Aramaic was not understood by the "multitude," but only by the educated classes [Maurer]. Henderson refers it to the original language of the Babylonians, which, he thinks, they brought with them from their native hills, akin to the Persic, not to the Aramaic, or any other Semitic tongue, the parent of the modern Kurd.
The Pulpit Commentary
O house of Israel. After the captivity of the ten tribes, Judah became the sole representative of the people of Israel (scrap. Jer_2:26). A mighty nation. The Authorized Version certainly gives apart of the meaning. The Hebrew word rendered "mighty" ('ēthān), rather, "perennial," is the epithet of rocks and mountains (Num_24:21; Mic_6:2); of a pasture (Jer_49:19); of rivers (Deu_21:4; Psa_74:15). As applied in the present instance, it seems to describe the inexhaustible resources of a young nation. Render here, ever replenished; i.e. ever drawing anew from its central fountain of strength. Does not this aptly convey the impression which a long-civilized nation (and the Jews, who have been called "rude," were only so by comparison with the Egyptians and Assyrians) must derive from the tumultuous incursions of nomad hosts? The description-will therefore fit the Scythians; but it is not inappropriate to the Chaldeans, if we take into account the composite nature of their armies. An ancient nation; i.e. one which still occupies its primeval seat in the north (Jer_6:22), undisturbed by invaders. Whose language thou knowest not. So Isaiah of the Assyrians, "(a people) of a stammering tongue, that thou canst not understand." The Jews were no philologists, and were as unlikely to notice the fundamental affinity of Hebrew and Assyrian as an ancient Greek to observe the connection between his own language and the Persian. When the combatants were to each other βάρβαροι, mercy could hardly be expected. The sequence of verses 49 and 50 in Deu_28:1-68 speaks volumes.
O house of Israel. After the captivity of the ten tribes, Judah became the sole representative of the people of Israel (scrap. Jer_2:26). A mighty nation. The Authorized Version certainly gives apart of the meaning. The Hebrew word rendered "mighty" ('ēthān), rather, "perennial," is the epithet of rocks and mountains (Num_24:21; Mic_6:2); of a pasture (Jer_49:19); of rivers (Deu_21:4; Psa_74:15). As applied in the present instance, it seems to describe the inexhaustible resources of a young nation. Render here, ever replenished; i.e. ever drawing anew from its central fountain of strength. Does not this aptly convey the impression which a long-civilized nation (and the Jews, who have been called "rude," were only so by comparison with the Egyptians and Assyrians) must derive from the tumultuous incursions of nomad hosts? The description-will therefore fit the Scythians; but it is not inappropriate to the Chaldeans, if we take into account the composite nature of their armies. An ancient nation; i.e. one which still occupies its primeval seat in the north (Jer_6:22), undisturbed by invaders. Whose language thou knowest not. So Isaiah of the Assyrians, "(a people) of a stammering tongue, that thou canst not understand." The Jews were no philologists, and were as unlikely to notice the fundamental affinity of Hebrew and Assyrian as an ancient Greek to observe the connection between his own language and the Persian. When the combatants were to each other βάρβαροι, mercy could hardly be expected. The sequence of verses 49 and 50 in Deu_28:1-68 speaks volumes.
16Their quiver is as an open sepulchre, they are all mighty men.
Jamieson-Fausset-Brown
16. open sepulchre--(Compare Psa 5:9). Their quiver is all-devouring, as the grave opened to receive the dead: as many as are the arrows, so many are the deaths.
16. open sepulchre--(Compare Psa 5:9). Their quiver is all-devouring, as the grave opened to receive the dead: as many as are the arrows, so many are the deaths.
The Pulpit Commentary
Their quiver. (See on Jer_4:29.) As an open sepulcher; i.e. furnished with deadly arrows, "fiery darts." So the psalmist, of the "throat" of deceitful persecutors (Psa_5:9).
Their quiver. (See on Jer_4:29.) As an open sepulcher; i.e. furnished with deadly arrows, "fiery darts." So the psalmist, of the "throat" of deceitful persecutors (Psa_5:9).
17And they shall eat up thine harvest, and thy bread, which thy sons and thy daughters should eat: they shall eat up thy flocks and thine herds: they shall eat up thy vines and thy fig trees: they shall impoverish thy fenced cities, wherein thou trustedst, with the sword.
Jamieson-Fausset-Brown
17. (Le 26:16).
17. (Le 26:16).
The Pulpit Commentary
Which thy sons and thy daughters, etc.; rather, they shall eat that sons and thy daughters. In the other clauses of the verse the verb is in the singular, the subject being the hostile nation. They shall impoverish, etc.; rather, it shall batter … with weapons of war (so rightly Payne Smith); kherebh, commonly rendered "sword." is applied to any cutting instrument, such as a razor (Eze_5:1), a mason's tool (Exo_20:25), and, as here and Eze_26:9, weapons of war in general.
Which thy sons and thy daughters, etc.; rather, they shall eat that sons and thy daughters. In the other clauses of the verse the verb is in the singular, the subject being the hostile nation. They shall impoverish, etc.; rather, it shall batter … with weapons of war (so rightly Payne Smith); kherebh, commonly rendered "sword." is applied to any cutting instrument, such as a razor (Eze_5:1), a mason's tool (Exo_20:25), and, as here and Eze_26:9, weapons of war in general.
18Nevertheless in those days, saith the LORD, I will not make a full end with you.
Jamieson-Fausset-Brown
18. Not even in those days of judgments, will God utterly exterminate His people.
I will not make a full end with you--(Jr 5:10; Jr 4:27).
18. Not even in those days of judgments, will God utterly exterminate His people.
I will not make a full end with you--(Jr 5:10; Jr 4:27).
19And it shall come to pass, when ye shall say, Wherefore doeth the LORD our God all these things unto us? then shalt thou answer them, Like as ye have forsaken me, and served strange gods in your land, so shall ye serve strangers in a land that is not yours.
Jamieson-Fausset-Brown
19. Retribution in kind. As ye have forsaken Me (Jr 2:13), so shall ye be forsaken by Me. As ye have served strange (foreign) gods in your land, so shall ye serve strangers (foreigners) in a land not yours. Compare the similar retribution in De 28:47, 48.
19. Retribution in kind. As ye have forsaken Me (Jr 2:13), so shall ye be forsaken by Me. As ye have served strange (foreign) gods in your land, so shall ye serve strangers (foreigners) in a land not yours. Compare the similar retribution in De 28:47, 48.
The Pulpit Commentary
Judah's own obstinacy and flagrant disobedience are the causes of this sore judgment.
Like as ye have forsaken me, etc. The law of correspondence between sin and punishment pervades Old Testament prophecy (comp. Isa_5:1-30.). As the Jews served foreign gods in Jehovah's land, they shall become the slaves of foreigners in a land which is not theirs.
Judah's own obstinacy and flagrant disobedience are the causes of this sore judgment.
Like as ye have forsaken me, etc. The law of correspondence between sin and punishment pervades Old Testament prophecy (comp. Isa_5:1-30.). As the Jews served foreign gods in Jehovah's land, they shall become the slaves of foreigners in a land which is not theirs.
Declare This in the House of Jacob
20Declare this in the house of Jacob, and publish it in Judah, saying,
21Hear now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not:
Jamieson-Fausset-Brown
21. eyes ... ears, and--Translate, "and yet" (compare De 29:4; Is 6:9). Having powers of perception, they did not use them: still they were responsible for the exercise of them.
21. eyes ... ears, and--Translate, "and yet" (compare De 29:4; Is 6:9). Having powers of perception, they did not use them: still they were responsible for the exercise of them.
The Pulpit Commentary
Without understanding; literally, without heart. This seems at first sight inconsistent with Jer_5:23, where the people is described as having indeed a "heart," but one hostile to Jehovah. The explanation is that a course of deliberate sin perverts a man's moral perceptions. The prophet first of all states the result, and then the cause. So in Eze_12:2, "Which have eyes and see not," etc.; "for they are a rebellions house."
Without understanding; literally, without heart. This seems at first sight inconsistent with Jer_5:23, where the people is described as having indeed a "heart," but one hostile to Jehovah. The explanation is that a course of deliberate sin perverts a man's moral perceptions. The prophet first of all states the result, and then the cause. So in Eze_12:2, "Which have eyes and see not," etc.; "for they are a rebellions house."
22Fear ye not me? saith the LORD: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual decree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it?
Jamieson-Fausset-Brown
22. sand--Though made up of particles easily shifting about, I render it sufficient to curb the violence of the sea. Such is your monstrous perversity, that the raging, senseless sea sooner obeys Me, than ye do who profess to be intelligent [Calvin], (Job 26:10; 38:10, 11; Pr 8:29; Re 15:4).
22. sand--Though made up of particles easily shifting about, I render it sufficient to curb the violence of the sea. Such is your monstrous perversity, that the raging, senseless sea sooner obeys Me, than ye do who profess to be intelligent [Calvin], (Job 26:10; 38:10, 11; Pr 8:29; Re 15:4).
The Pulpit Commentary
Fear ye not me? The Hebrew places "me" emphatically at the beginning of the sentence. By a perpetual decree. This is one of the evidences, few but sufficient, of the recognition of natural laws by the Biblical writers; of laws, however, which are but the description of the Divine mode of working, "covenants" (Jer_33:20; comp. Gen_9:18) made for man's good, but capable of being annulled (Isa_54:10). Comp. Pro_8:29; Job_38:8-12.
Fear ye not me? The Hebrew places "me" emphatically at the beginning of the sentence. By a perpetual decree. This is one of the evidences, few but sufficient, of the recognition of natural laws by the Biblical writers; of laws, however, which are but the description of the Divine mode of working, "covenants" (Jer_33:20; comp. Gen_9:18) made for man's good, but capable of being annulled (Isa_54:10). Comp. Pro_8:29; Job_38:8-12.
23But this people hath a revolting and a rebellious heart; they are revolted and gone.
Jamieson-Fausset-Brown
23. (Jr 6:28).
23. (Jr 6:28).
The Pulpit Commentary
A revolting and a rebellious heart. The heart is the center of the moral life virtually equivalent to "the will;" it. is "revolting" when it "turns back" (so literally here) from God's Law and service, and "rebellious" when it actively defies and opposes him.
A revolting and a rebellious heart. The heart is the center of the moral life virtually equivalent to "the will;" it. is "revolting" when it "turns back" (so literally here) from God's Law and service, and "rebellious" when it actively defies and opposes him.
24Neither say they in their heart, Let us now fear the LORD our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest.
Jamieson-Fausset-Brown
24. rain ... former ... latter--The "former" falls from the middle of October to the beginning of December. The "latter," or spring rain in Palestine, falls before harvest in March and April, and is essential for ripening the crops (De 11:14; Joe 2:23).
weeks of ... harvest--the seven weeks between passover and pentecost, beginning on the sixteenth of Nisan (De 16:9). By God's special providence no rain fell in Palestine during the harvest weeks, so that harvest work went on without interruption (see Ge 8:22).
24. rain ... former ... latter--The "former" falls from the middle of October to the beginning of December. The "latter," or spring rain in Palestine, falls before harvest in March and April, and is essential for ripening the crops (De 11:14; Joe 2:23).
weeks of ... harvest--the seven weeks between passover and pentecost, beginning on the sixteenth of Nisan (De 16:9). By God's special providence no rain fell in Palestine during the harvest weeks, so that harvest work went on without interruption (see Ge 8:22).
The Pulpit Commentary
That giveth rain, etc. The second appeal is to the regularity of the rains. Dr. Robinson remarks that there are not at the present day in Palestine "any particular periods of rain, or succession of showers, which might be regarded as distinct rainy seasons," and that …unless there has been some change m the climate of Palestine, the former and the latter rains seem to correspond to "the first showers of autumn, which revived the parched and thirsty earth and prepared it for the seed, and the later showers of spring, which continued to refresh and forward both the ripening crops and the vernal products of the fields" ('Biblical Researches,' 3.98). He reserveth unto us, etc.; literally, he keepeth for us the weeks—the statutes of harvest; i.e. the weeks which are the appointed conditions of harvest. The prophet means the seven weeks which elapsed from the second day of the Passover to the "Feast of Harvest," or "Feast of Weeks" (Pentecost) (Exo_23:16; Exo_34:22; Deu_16:9, Deu_16:10).
That giveth rain, etc. The second appeal is to the regularity of the rains. Dr. Robinson remarks that there are not at the present day in Palestine "any particular periods of rain, or succession of showers, which might be regarded as distinct rainy seasons," and that …unless there has been some change m the climate of Palestine, the former and the latter rains seem to correspond to "the first showers of autumn, which revived the parched and thirsty earth and prepared it for the seed, and the later showers of spring, which continued to refresh and forward both the ripening crops and the vernal products of the fields" ('Biblical Researches,' 3.98). He reserveth unto us, etc.; literally, he keepeth for us the weeks—the statutes of harvest; i.e. the weeks which are the appointed conditions of harvest. The prophet means the seven weeks which elapsed from the second day of the Passover to the "Feast of Harvest," or "Feast of Weeks" (Pentecost) (Exo_23:16; Exo_34:22; Deu_16:9, Deu_16:10).
25Your iniquities have turned away these things, and your sins have withholden good things from you.
Jamieson-Fausset-Brown
25. National guilt had caused the suspension of these national mercies mentioned in Jr 5:24 (compare Jr 3:3).
25. National guilt had caused the suspension of these national mercies mentioned in Jr 5:24 (compare Jr 3:3).
The Pulpit Commentary
Have turned away these things. "These things" are the benefits mentioned in the preceding verse (comp. Jer_3:3; Jer_12:4). Thus the judgment is not entirely future; a foretaste of it has already been given.
Have turned away these things. "These things" are the benefits mentioned in the preceding verse (comp. Jer_3:3; Jer_12:4). Thus the judgment is not entirely future; a foretaste of it has already been given.
Wicked Men Lay Wait
26For among my people are found wicked men: they lay wait, as he that setteth snares; they set a trap, they catch men.
Jamieson-Fausset-Brown
26. (Pr 1:11, 17, 18; Ha 1:15).
as he that setteth snares--rather, "as fowlers crouch" [Maurer].
trap--literally, "destruction": the instrument of destruction.
catch men--not as Peter, to save (Lu 5:10), but to destroy men.
26. (Pr 1:11, 17, 18; Ha 1:15).
as he that setteth snares--rather, "as fowlers crouch" [Maurer].
trap--literally, "destruction": the instrument of destruction.
catch men--not as Peter, to save (Lu 5:10), but to destroy men.
The Pulpit Commentary
They lay wait, etc.; rather, they spy (literally, one spieth), as fowlers lie in wait. A trap; literally, a destroyer; i.e. an instrument of destruction (comp. Isa_54:16, where" the waster" (or destroyer) probably means the weapon referred to previously).
They lay wait, etc.; rather, they spy (literally, one spieth), as fowlers lie in wait. A trap; literally, a destroyer; i.e. an instrument of destruction (comp. Isa_54:16, where" the waster" (or destroyer) probably means the weapon referred to previously).
27As a cage is full of birds, so are their houses full of deceit: therefore they are become great, and waxen rich.
Jamieson-Fausset-Brown
27. full of deceit--full of treasures got by deceit.
rich--(Psa 73:12, 18-20).
27. full of deceit--full of treasures got by deceit.
rich--(Psa 73:12, 18-20).
The Pulpit Commentary
A cage. The Hebrew word klub is used in Amo_8:1 for a basket such as was used for fruit; it seems to be the parent of the Greek word κλωβός, used in the 'Anthology' for a bird-cage. The root means to plait or braid; hence some sort of basket-work seems to be meant. Connecting this with the preceding verse, Hitzig seems right in inferring that the "cage" was at the same time a trap (comp. Ecc_11:1-10 :30, "Like as a partridge taken in a cage ἐν καρτάλλῳ, a peculiar kind of basket], so is the heart of the proud"). Canon Tristram suggests that there is an allusion to decoy-birds, which are still much employed in Syria, and are carefully trained for their office, But this seems to go beyond the text. Deceit; i.e. the goods obtained by deceit.
A cage. The Hebrew word klub is used in Amo_8:1 for a basket such as was used for fruit; it seems to be the parent of the Greek word κλωβός, used in the 'Anthology' for a bird-cage. The root means to plait or braid; hence some sort of basket-work seems to be meant. Connecting this with the preceding verse, Hitzig seems right in inferring that the "cage" was at the same time a trap (comp. Ecc_11:1-10 :30, "Like as a partridge taken in a cage ἐν καρτάλλῳ, a peculiar kind of basket], so is the heart of the proud"). Canon Tristram suggests that there is an allusion to decoy-birds, which are still much employed in Syria, and are carefully trained for their office, But this seems to go beyond the text. Deceit; i.e. the goods obtained by deceit.
28They are waxen fat, they shine: yea, they overpass the deeds of the wicked: they judge not the cause, the cause of the fatherless, yet they prosper; and the right of the needy do they not judge.
Jamieson-Fausset-Brown
28. shine--the effect of fatness on the skin (De 32:15). They live a life of self-indulgence.
overpass ... the wicked--exceed even the Gentiles in wickedness (Jr 2:33; Eze 5:6, 7).
judge not ... fatherless--(Is 1:23).
yet ... prosper--(Jr 12:1).
28. shine--the effect of fatness on the skin (De 32:15). They live a life of self-indulgence.
overpass ... the wicked--exceed even the Gentiles in wickedness (Jr 2:33; Eze 5:6, 7).
judge not ... fatherless--(Is 1:23).
yet ... prosper--(Jr 12:1).
The Pulpit Commentary
They overpass the deeds of the wicked; rather, they overpass the common measure of wickedness (literally, the cases of wickedness); or, as others, they exceed in deeds of wickedness. Yet they prosper; rather, so that they (the fatherless) might prosper; or, that they (the rich) might make it to prosper.
They overpass the deeds of the wicked; rather, they overpass the common measure of wickedness (literally, the cases of wickedness); or, as others, they exceed in deeds of wickedness. Yet they prosper; rather, so that they (the fatherless) might prosper; or, that they (the rich) might make it to prosper.
29Shall I not visit for these things? saith the LORD: shall not my soul be avenged on such a nation as this?
Jamieson-Fausset-Brown
29. (Jr 5:9; Mal 3:5).
29. (Jr 5:9; Mal 3:5).
The Pulpit Commentary
A repetition of Jer_5:9 in the manner of a refrain.
Jer_5:30, Jer_5:31
The result of the prophet's examination of the moral condition of the people.
A repetition of Jer_5:9 in the manner of a refrain.
Jer_5:30, Jer_5:31
The result of the prophet's examination of the moral condition of the people.
A Wonderful and Horrible Thing Is Committed in the Land
30A wonderful and horrible thing is committed in the land;
Jamieson-Fausset-Brown
30. (Jr 23:14; Ho 6:10).
30. (Jr 23:14; Ho 6:10).
The Pulpit Commentary
A wonderful and horrible thing, etc.; rather, an appalling and horrible thins hath happened in the land. The word rendered "appalling" (or stupefying) has a peculiar force, it only occurs again in Jer_23:14, though a cognate adjective is found in Jer_18:13 (comp. on Jer_2:11).
A wonderful and horrible thing, etc.; rather, an appalling and horrible thins hath happened in the land. The word rendered "appalling" (or stupefying) has a peculiar force, it only occurs again in Jer_23:14, though a cognate adjective is found in Jer_18:13 (comp. on Jer_2:11).
31The prophets prophesy falsely, and the priests bear rule by their means; and my people love to have it so: and what will ye do in the end thereof?
Jamieson-Fausset-Brown
31. bear rule by their means--literally, "according to their hands," that is, under their guidance (1Ch 25:3). As a sample of the priests lending themselves to the deceits of the false prophets, to gain influence over the people, see Jr 29:24-32.
love to have it so--(Mi 2:11).
end thereof--the fatal issue of this sinful course when divine judgments shall come.
31. bear rule by their means--literally, "according to their hands," that is, under their guidance (1Ch 25:3). As a sample of the priests lending themselves to the deceits of the false prophets, to gain influence over the people, see Jr 29:24-32.
love to have it so--(Mi 2:11).
end thereof--the fatal issue of this sinful course when divine judgments shall come.
The Pulpit Commentary
The prophets … the priests. (See on Jer_2:26.) Bear rule by their means; rather, rule at their beck. (literally, at their hands, comp. Jer_33:13; 1Ch_25:2, 1Ch_25:3; 2Ch_23:18). An example of this interference of the false prophets with the priestly office is given by Jeremiah himself. (Jer_29:24-26). My people love to have it so. Sometimes the prophets speak as if the governing classes alone were responsible for the sins and consequent calamities of their country. But Jeremiah here expressly declares that the governed were as much to blame as their governors.
The prophets … the priests. (See on Jer_2:26.) Bear rule by their means; rather, rule at their beck. (literally, at their hands, comp. Jer_33:13; 1Ch_25:2, 1Ch_25:3; 2Ch_23:18). An example of this interference of the false prophets with the priestly office is given by Jeremiah himself. (Jer_29:24-26). My people love to have it so. Sometimes the prophets speak as if the governing classes alone were responsible for the sins and consequent calamities of their country. But Jeremiah here expressly declares that the governed were as much to blame as their governors.
THE HOLY BIBLE
Jeremiah
Chapter 5
Translated out of the original tongues, and with the former translations diligently compared and revised.
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