Jeremiah 5:24

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

Expostulation with Israel. ( b. c. 608.) 20 Declare this in the house of Jacob, and publish it in Judah, saying, 21 Hear now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: 22 Fear 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? 23 But this people hath a revolting and a rebellious heart; they are revolted and gone. 24 Neither 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. The prophet, having reproved them for sin and threatened the judgments of God against them, is here sent to them again upon another errand, which he must publish in Judah; the purport of it is to persuade them to fear God, which would be an effectual principle of their reformation, as the want of that fear had been at the bottom of their apostasy. I. He complains of the shameful stupidity of this people, and their bent to backslide from God, speaking as if he knew not what course to take with them. For, 1. Their understandings were darkened and unapt to admit the rays of the divine light: They are a foolish people and without understanding; they apprehend not the mind of God, though ever so plainly declared to them by the written word, by his prophets, and by his providence ( v. 21 ): They have eyes, but they see not, ears, but they hear not, like the idols which they made and worshipped, Ps. cxv. 5, 6 , 8 . One would have thought that they took notice of things, but really they did not; they had intellectual faculties and capacities, but they did not employ and improve them as they ought. Herein they disappointed the expectations of all their neighbours, who, observing what excellent means of knowledge they had, concluded, Surely they are a wise and an understanding people ( Deut. iv. 6 ), and yet really they are a foolish people and without understanding. Note, We cannot judge of men by the advantages and opportunities they enjoy: there are those that sit in darkness in a land of light, that live in sin even in a holy land, that are bad in the best places. 2. Their wills were stubborn and unapt to submit to the rules of the divine law ( v. 23 ): This people has a revolting and a rebellious heart; and no wonder when they were foolish and without understanding, Ps. lxxxii. 5 . Nay, it is the corrupt bias of the will that bribes and besots the understanding: none so blind as those that will not see. The character of this people is the true character of all people by nature, till the grace of God has wrought a change. We are foolish, slow of understanding, and apt to mistake and forget; yet that is not the worst. We have a revolting and a rebellious heart, a carnal mind, that is enmity against God, and is not in subjection to his law, not only revolting from him by a rooted aversion to that which is good, but rebellious against him by a strong inclination to that which is evil. Observe, The revolting heart is a rebellious one: those that withdraw from their allegiance to God do not stop there, but by siding in with sin and Satan take up arms against him. They have revolted and gone. The revolting heart will produce a revolting life. They are gone, and they will go (so it may be read); now nothing will be restrained from them, Gen. xi. 6 . II. He ascribed this to the want of the fear of God. When he observes them to be without understanding he asks, " Fear you not me, saith the Lord, and will you not tremble at my presence? v. 22 . If you would but keep up an awe of God, you would be more observant of what he says to you: and, did you but understand your own interest better, you would be more under the commanding rule of God's fear." When he observes that they have revolted and gone he adds this, as the root and cause of their apostasy ( v. 24 ), Neither say they in their hearts, Let us now fear the Lord our God. Therefore so many bad thoughts come into their mind, and hurry them to that which is evil, because they will not admit and entertain good thoughts, and particularly not this good thought, Let us now fear the Lord our God. It is true it is God's work to put his fear into our hearts; but it is our work to stir up ourselves to fear him, and to fasten upon those considerations which are proper to affect us with a holy awe of him; and it is because we do not do this that our hearts are so destitute of his fear as they are, and so apt to revolt and rebel. III. He suggests some of those things which are proper to possess us with a holy fear of God. 1. We must fear the Lord and his greatness, v. 22 . Upon this account he demands our fear: Shall we not tremble at his presence, and not be afraid of affronting him, or trifling with him, who in the kingdom of nature and providence gives such incontestable proofs of his almighty power and sovereign dominion? Here is one instance given of very many that might be given: he keeps the sea within compass. Though the tides flow with a mighty strength twice every day, and if they should flow on awhile would drown the world, though in a storm the billows rise high and dash to the shore with incredible force and fury, yet they are under check, they return, they retire, and no harm is done. This is the Lord's doing, and, if it were not common, it would be marvellous in our eyes. He has placed the sand for the bound of the sea, not only for a meer-stone, to mark out how far it may come and where it must stop, but as a mound, or fence, to put a stop to it. A wall of sand shall be as effectual as a wall of brass to check the flowing waves, when God is pleased to make it so; nay, that is chosen rather, to teach us that a soft answer, like the soft sand, turns away wrath, and quiets a foaming rage, when grievous words, like hard rocks, do but exasperate, and make the waters cast forth so much the more mire and dirt. This bound is placed by a perpetual decree, by an ordinance of antiquity (so some read it), and then it sends us as far back as to the creation of the world, when God divided between the sea and dry land, and fixed marches between them, Gen. i. 9, 10 (which is elegantly described, Job xxxviii. 8 , &c.), or to the period of Noah's flood, when God promised that he would never drown the world again, Gen. ix. 11 . An ordinance of perpetuity —so our translation takes it. It is a perpetual decree; it has had its effect all along to this day and shall still continue till day and night come to an end. This perpetual decree the waters of the sea cannot pass over nor break through. Though the waves thereof toss themselves, as the troubled sea does when it cannot rest, yet can they not prevail; though they roar and rage as if they were vexed at the check given them, yet can they not pass over. Now this is a good reason why we should fear God; for, (1.) By this we see that he is a God of almighty power and universal sovereignty, and therefore to be feared and had in reverence. (2.) This shows us how easily he could drown the world again and how much we continually lie at his mercy, and therefore we should be afraid of making him our enemy. (3.) Even the unruly waves of the sea observe his decree and retreat at his check, and shall not we then? Why are our hearts revolting and rebellious, when the sea neither revolts nor rebels? 2. We must fear the Lord and his goodness, Hos. iii. 5 . The instances of this, as of the former, are fetched from God's common providence, v. 24 . We must fear the Lord our God, that is, we must worship him, and give him glory, and be always in care to keep ourselves in his love, because he is continually doing us good: he gives us both the former and the latter rain, the former a little after seed-time, the latter a little before harvest, and both in their season; and by this means he reserves to us the appointed weeks of harvest. Harvest is reckoned by weeks, because in a few weeks enough is gathered to serve for sustenance the year round. The weeks of the harvest are appointed us by the promise of God, that seed-time and harvest shall not fail. And in performance of that promise they are reserved to us by the divine providence, otherwise we should come short of them. In harvest mercies therefore God is to be acknowledged, his power, and goodness, and faithfulness, for they all come from him. And it is good reason why we should fear him, that we may keep ourselves in his love, because we have such a necessary dependence upon him. The fruitful seasons were witnesses for God, even to the heathen world, sufficient to leave them inexcusable in their contempt of him ( Acts xiv. 17 ); and yet the Jews, who had the written word to explain their testimony by, were not wrought upon to fear the Lord, though it appears how much it is our interest to do so.

The former rain - The former to prepare the ground for sowing, and the latter to prepare the corn for ripening. Reserveth - He gives seasonable harvests according to his appointment. God would let them know what a foolish, as well as wicked thing it is to set themselves against that God, that keeps the whole order of nature at his own disposal, which he can order as he sees men behave towards him.