Jeremiah 5:17

The prophet, having described the judgments impending over his countrymen, enlarges on the corruptions which prevailed among them. Their profession of religion was all false and hypocritical, Jer 5:1 , Jer 5:2 . Though corrected, they were not amended, but persisted in their guilt, Jer 5:3 . This was not the case with the low and ignorant only, Jer 5:4 ; but more egregiously so with those of the higher order, from whose knowledge and opportunities better things might have been expected, Jer 5:5 . God therefore threatens them with the most cruel enemies, Jer 5:6 ; and appeals to themselves if they should be permitted to practice such sins unpunished, Jer 5:7-9 . He then commands their enemies to raze the walls of Jerusalem, Jer 5:10 ; that devoted city whose inhabitants added to all their other sins the highest contempt of God's word and prophets, Jer 5:11-13 . Wherefore his word, in the mouth of his prophet, shall be as fire to consume them, Jer 5:14 ; the Chaldean forces shall cruelly addict them, Jer 5:15-17 ; and farther judgments await then as the consequence of their apostasy and idolatry, Jer 5:18 , Jer 5:19 . The chapter closes with a most melancholy picture of the moral condition of the Jewish people at that period which immediately preceded the Babylonish captivity, Jer 5:20-31 . Verse 1 Broad places - Market-places, and those where there was most public resort. If ye can find a man - A certain philosopher went through the streets of Athens with a lighted lamp in his hand; and being asked what he sought, answered, "I am seeking to find a Man." So in Jerusalem none was found, on the most diligent search, who acted worthy the character of a rational being. I will pardon it - I will spare the city for the sake of one righteous person. So at the intercession of Abraham, God would have spared Sodom if there had been ten righteous persons found in it; Gen 18:26 . Verse 2 The Lord liveth - Though they profess to bind themselves by Jehovah, as if they acknowledged him their God and only Lord, yet they swore falsely; for not believing in him, they took a false oath; one by which they did not believe themselves bound, not acknowledging him as their Lord. See on Jer 4:2 (note). Verse 4 These are poor - They are ignorant; they have no education; they know no better. Verse 5 I will get me unto the great men - Those whose circumstances and rank in life gave them opportunities of information which the others could not have, for the reasons already given. These have altogether broken the yoke - These have cast aside all restraint, have acted above law, and have trampled all moral obligations under their feet, and into their vortex the lower classes of the people have been swept away. Solon said, "The laws are like cobwebs; they entangle the small fry, but the great ones go through them, and carry all away with them." Verse 6 Wherefore a lion - Nebuchadnezzar, according to the general opinion; who is called here a lion for his courage and violence, a bear for his rapaciousness, and a leopard for his activity. Dahler supposes the Scythians to be intended, both here and in Jer 4:7 . Verse 7 In the harlots' houses - In places consecrated to idolatry. In the language of the prophets, adultery generally signifies idolatry. This we have often seen. Verse 8 After his neighbor's wife - This may have been literally true, as the abominations of idolatry, in which they were so deeply practiced, would necessarily produce such a state of things as that here mentioned. Verse 10 Go ye up upon her walls - This is the permission and authority given to the Chaldeans to pillage Jerusalem. Take away her battlements - Some translate נטישות netishoth, branches; others, vines. Destroy the branches, cut down the stem; but do not damage the root. Leave so many of the people that the state may be regenerated. The Septuagint, Syriac, and Arabic, read, "Leave her foundations, for they are the Lord's;" and this agrees with "Destroy, but make not a full end." Verse 12 They have belied the Lord - כחשו kichashu. They have denied or disavowed the Lord. It is not he - לוא הוא lo hu, he is not; there is no such being; therefore this evil shall not come upon us. On their premises, this conclusion was just. There is no judge; therefore there shall be no judgment. Thus they denied the Lord. They were atheists at heart. Verse 13 And the prophets shall become wind - What are the prophets? Empty persons. Their words are wind; we hear the sound of their threatening but of the matter of the threatenings we shall hear no more. And the word is not in them - There is no inspirer, but may their own predictions fall on their own heads! This seems the natural sense of this passage. Verse 14 Because ye speak this word - Because ye thus treat my message, "I will make my words in thy mouth fire." They have said they are but air; but I will make them fire, and a fire too that shall devour them. And how this was to be done, and by whom, is mentioned in the next verse. Verse 15 I will bring a nation - The Scythians, says Dahler; the Babylonians, whose antiquity was great, that empire being founded by Nimrod. Whose language thou knowest not - The Chaldee, which, though a dialect of the Hebrew, is so very different in its words and construction that in hearing it spoken they could not possibly collect the meaning of what was said. Verse 16 Their quiver is an open sepulcher - They are such exact archers as never to miss their mark; every arrow is sure to slay one man. Verse 18 I will not make a full end - There are more evils in store for you. You shall not only be spoiled, and all your property destroyed, but ye shall be carried into captivity; and ye shall serve strangers in a land that is not yours, Jer 5:19 . Verse 22 Which have placed the sand for the bound of the sea - What can I not do, who confine the sea, that enormous mass of waters, and prevent it from overflowing the earth; not by immense mountains and rocks, but by the sand, no particle of which is in cohesion with another? The most tremendous waves cannot displace nor pass over this simple barrier. Verse 23 They are revolted and gone - They have abandoned me, and are gone farther and farther into transgression. They are gone entirely away from truth and righteousness. Verse 24 Giveth rain, both the former and the latter - See the note on Jer 3:3 . The appointed weeks of the harvest - As the early rains fell in the northern parts of Judea about the end of September, in the civil year of the Hebrews, so the latter rains fell before harvest, in the months of March and April. The appointed weeks of the harvest were those which fell between the passover and pentecost. In the southern parts the harvest was earlier than in the northern. Dr. Blayney translates, "A sufficiency of the appointed things of harvest he secureth to us." If the word שבעת weeks, be read with a ש sin instead of a ש shin, it will signify fullness or sufficiency; and thus the Septuagint and Vulgate have read it. I think the present reading is much to be preferred. God appoints a harvest time, and in his good providence he generally gives harvest weather. Verse 25 Your iniquities have turned away these things - When these appointed weeks of harvest do not come, should we not examine and see whether this be not in God's judgments? Have not our iniquities turned away these good things from us? Verse 26 They lay wait, as he that setteth snares - A metaphor taken from fowlers, who, having fixed their nets, lie down and keep out of sight, that when birds come, they may be ready to draw and entangle them. Verse 27 As a cage is full of birds - There is no doubt that the reference here is to a decoy or trap-cage, as Dr. Blayney has rendered it; in these the fowlers put several tame birds, which when the wild ones see, they come and light on the cage, and fall into the snare. Verse 28 They judge not the cause, yet they prosper - Perhaps we might be justified in translating, "And shall they prosper?" Verse 30 A wonderful and horrible thing is committed on the land - Dahler translates: "Strange crimes and horrible trespasses have been committed in the land." These have been already detailed; but this may refer to what follows. Verse 31 The prophets prophesy falsely - The false prophets predict favorable things, that they may please both the princes and the people. The priests bear rule by their means - The false prophets affording them all that their influence and power can procure, to enable them to keep their places, and feed on the riches of the Lord's house. And my people love to have it so - Are perfectly satisfied with this state of things, because they are permitted to continue in their sins without reproof or restraint. The prophets and the priests united to deceive and ruin the people. The prophets gave out false predictions; by their means the priests got the government of the people into their own hands; and so infatuated were the people that they willingly abandoned themselves to those blind guides, and would not hearken to the voice of any reformer. In my Old Bible the words stand thus: - Stonyng and mervailis ben made in the erthe, prophets prophecieden lesing; and prestis flappiden with joye with ther bondes, and my peple lovid siche thingis. False prophets and worldly priests have been in all ages the bane of religion, and the ruin of many souls. When profligate people stand up on behalf of profligate priests, corruption must then be at its height. Introduction

tened; Divine Judgments Vindicated. ( b. c. 608.) 10 Go ye up upon her walls, and destroy; but make not a full end: take away her battlements; for they are not the Lord 's. 11 For the house of Israel and the house of Judah have dealt very treacherously against me, saith the Lord . 12 They have belied the Lord , and said, It is not he; neither shall evil come upon us; neither shall we see sword nor famine: 13 And the prophets shall become wind, and the word is not in them: thus shall it be done unto them. 14 Wherefore 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. 15 Lo, 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. 16 Their quiver is as an open sepulchre, they are all mighty men. 17 And 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. 18 Nevertheless in those days, saith the Lord , I will not make a full end with you. 19 And 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. We may observe in these verses, as before, I. The sin of this people, upon which the commission signed against them is grounded. God disowns them and dooms them to destruction, v. 10 . But is there not a cause? Yes; for, 1. They have deserted the law of God ( v. 11 ): The house of Israel and the house of Judah, though at variance with one another, yet both agreed to deal very treacherously against God. They forsook the worship of him, and therein violated their covenants with him; they revolted from him, and played the hypocrite with him. 2. They have defied the judgments of God and given the lie to his threatenings in the mouth of his prophets, v. 12, 13 . They were often told that evil would certainly come upon them; they must expect some desolating judgment, sword or famine; but they were secure and said, We shall have peace, though we go on. For, (1.) They did not fear what God is. They belied him, and confronted the dictates even of natural light concerning him; for they said, " It is not he, that is, he is not such a one as we have been made to believe he is; he does not see, or not regard, or will not require it; and therefore no evil shall come upon us. " Multitudes are ruined by being made to believe that God will not be so strict with them as his word says he will; nay, by this artifice Satan undid us all: You shall not surely die. So here: Neither shall we see sword nor famine. Vain hopes of impunity are the deceitful support of all impiety. (2.) They did not fear what God said. The prophets gave them fair warning, but they turned it off with a jest: "They do but talk so, because it is their trade; they are words of course, and words are but wind. It is not the word of the Lord that is in them; it is only the language of their melancholy fancy or their ill-will to their country, because they are not preferred." Note, Impenitent sinners are not willing to own any thing to be the word of God that makes against them, that tends either to part them from, or disquiet them in, their sins. They threaten the prophets: " They shall become wind, shall pass away unregarded, and thus shall it be done unto them; what they threaten against us we will inflict upon them. Do they frighten us with famine? Let them be fed with the bread of affliction. " So Micaiah was, 1 Kings xxii. 27 . "Do they tell us of the sword? Let them perish by the sword," ch. ii. 30 . Thus their mocking and misusing God's messengers filled the measure of their iniquity. II. The punishment of this people for their sin. 1. The threatenings they laughed at shall be executed ( v. 14 ): Because you speak this word of contempt concerning the prophets, and the word in their mouths, therefore God will put honour upon them and their words, for not one iota or tittle of them shall fall to the ground, 1 Sam. iii. 19 . Here God turns to the prophet Jeremiah, who had been thus bantered, and perhaps had been a little uneasy at it: Behold, I will make my words in thy mouth fire. God owns them for his words, though men denied them, and will as surely make them to take effect as the fire consumes combustible material that is in its way. The word shall be fire and the people wood. Sinners by sin make themselves fuel to that wrath of God which is revealed from heaven against all ungodliness and unrighteousness of men in the scripture. The word of God will certainly be too hard for those that contend with it. Those shall break who will not bow before it. 2. The enemy they thought themselves in no danger of shall be brought upon them. God gives them their commission ( v. 10 ): " Go you up upon her walls, mount them, trample upon them, tread them down. Walls of stone, before the divine commission, shall be but mud walls. Having made yourselves masters of the walls, you may destroy at pleasure. You may take away her battlements, and leave the fenced fortified cities to lie open; for her battlements are not the Lord's he does not own them and therefore will not protect and fortify them." They were not erected in his fear, nor with a dependence upon him; the people have trusted to them more than to God, and therefore they are not his. When the city is filled with sin God will not patronise the fortifications of it, and then they are paper walls. What can defend us when he who is our defence, and the defender of all our defences, has departed from us? Num. xiv. 9 . What is not of God cannot stand, not stand long, nor stand us in any stead. What dreadful work these invaders should make is here described ( v. 15 ): Lo, I will bring a nation upon you, O house of Israel! Note, God has all nations at his command, does what he pleases with them and makes what use he pleases of them. And sometimes he is pleased to make the nations of the earth, the heathen nations, a scourge to the house of Israel, when that has become a hypocritical nation. This nation of the Chaldeans is here said to be a remote nation; it is brought upon them from afar, and therefore will make the greater spoil and the longer stay, that the soldiers may pay themselves well for so long a march. "It is a nation that thou hast had no commerce with, by reason of their distance, and therefore canst not expect to find favour with." God can bring trouble upon us from places and causes very remote. It is a mighty nation, that there is no making head against, an ancient nation, that value themselves upon their antiquity and will therefore be the more haughty and imperious. It is a nation whose language thou knowest not; they spoke the Syriac tongue, which the Jews at that time were not acquainted with, as appears, 2 Kings xviii. 26 . The difference of language would make it the more difficult to treat with them of peace. Compare this with the threatening, Deut. xxviii. 49 , which it seems to have a reference to, for the law and the prophets exactly agree. They are well armed: Their quiver is as an open sepulchre; their arrows shall fly so thick, hit so sure, and wound so deep, that they shall be reckoned to breathe nothing but death and slaughter: they are able-bodied, all effective, mighty men, v. 16 . And, when they have made themselves masters of the country, they shall devour all before them, and reckon all their own that they can lay their hands on, v. 17 . (1.) They shall strip the country, shall not only sustain, but surfeit, their soldiers with the rich products of this fruitful land. "They shall not store up (then it might possibly by retrieved), but eat up thy harvest in the field and thy bread in the house, which thy sons and thy daughters should eat. " Note, What we have we have for our families, and it is a comfort to see our sons and daughters eating that which we have taken care and pains for. But it is a grievous vexation to see it devoured by strangers and enemies, to see their camps victualled with our stores, while those that are dear to us are perishing for want of it: this also is according to the curse of the law, Deut. xxviii. 33 . " They shall eat up thy flocks and herds, out of which thou hast taken sacrifices for thy idols; they shall not leave thee the fruit of thy vines and fig-trees. " (2.) They shall starve the towns: "They shall impoverish thy fenced cities " (and what fence is there against poverty, when it comes like an armed man?), "those cities wherein thou trustedst to be a protection to the country." Note, It is just with God to impoverish that which we make our confidence. They shall impoverish them with the sword, cutting off all provisions from coming to them and intercepting trade and commerce, which will impoverish even fenced cities. III. An intimation of the tender compassion God has yet for them. The enemy is commissioned to destroy and lay waste, but must not make a full end, v. 10 . Though they make a great slaughter, yet some must be left to live; though they make a great spoil, yet something must be left to live upon, for God has said it ( v. 18 ) with a non obstante—a nevertheless to the present desolation: "Even in those days, dismal as they are, I will not make a full end with you; " and, if God will not, the enemy shall not. God has mercy in store for his people, and therefore will set bounds to this desolating judgment. Hitherto it shall come, and no further. IV. The justification of God in these proceedings against them. As he will appear to be gracious in not making a full end with them, so he will appear to be righteous in coming so near it, and will have it acknowledged that he has done them no wrong, v. 19 . Observe, 1. A reason demanded, insolently demanded, by the people for these judgments. They will say "Wherefore doth the Lord our God do all this unto us? What provocation have we given him, or what quarrel has he with us?" As if against such a sinful nation there did not appear cause enough of action. Note, Unhumbled hearts are ready to charge God with injustice in their afflictions, and pretend they have to seek for the cause of them when it is written in the forehead of them. But, 2. Here is a reason immediately assigned. The prophet is instructed what answer to give them; for God will be justified when he speaks, though he speaks with ever so much terror. He must tell them that God does this against them for what they have done against him, and that they may, if they please, read their sin in their punishment. Do not they know very well that they have forsaken God, and therefore can they think it strange if he has forsaken them? Have they forgotten how often they served gods in their own land, that good land, in the abundance of the fruits of which they ought to have served God with gladness of heart? and therefore is it not just with God to make them serve strangers in a strange land, where they can call nothing their own, as he has threatened to do? Deut. xxviii. 47, 48 . Those that are fond of strangers, to strangers let them go. Expostulation with Israe