Chapter 5

1 The judgments of God upon the Jews, for their perverseness, 7 for their adultery, 10 for their impiety, 19 for their contempt of God, 25 and for their great corruption in the civil state, 30 and ecclesiastical.

1. Run ye to and fro. The command is given to drive home the universality of the moral corruption prevailing in Jerusalem. The challenge reminds us of the old story of the Greek sage, Diogenes, founder of the Cynic school of philosophy, who appeared on the streets of Athens with a lighted lantern searching for an honest man. The fact that men are bidden to “run,” “see,” “know,” and “seek,” forcefully calls attention to the great scarcity of righteous men.

The broad places. The market places, or public squares, where men from all quarters met together.

I will pardon it. Compare Gen. 18:25–32.

2. The Lord liveth. To swear by the name of the living God (see Deut. 6:13; 10:20, 21; Ps. 63:11; Isa. 45:23) was to acknowledge Yahweh as the supreme Lord.

3. Thine eyes upon. God sees through the pretense of man and scrutinizes the motives that govern conduct (see 2 Chron. 16:9; Prov. 5:21; 15:3; Jer. 16:17; 32:19).

Truth. Heb. Хemunah, “firmness,” “faithfulness.” ХEmunah is translated “faith” in Hab. 2:4, where, however, “faithfulness” is probably the more accurate translation. God is seeking for men of “faith,” or “faithfulness,” for He Himself is a God of “truth” (Heb. Хemunah, Deut. 32:4).

4. These are poor. The prophet is shown making the deduction that such moral depravity was confined to the poverty-stricken masses.

They know not. Jeremiah suggests that their faulty conduct was due to their lack of religious instruction.

Judgment. Heb. mishpat, meaning, at times, a religious law or a system of laws decreed by God as right (see 1 Sam. 10:25 and 2 Kings 17:33, where mishpat is translated “manner”).

5. Great men. Doubtless the princes, priests, etc. Their rank and education afforded opportunity for studying the law and learning from it “the way of the Lord.”

But. Heb. Хak, “only,” or “truly” (see on Ps. 62:1). The force of the word here may be “especially.”

These have altogether. Because these have sinned against the greater light they are the more guilty.

6. A lion. The Babylonians are no doubt referred to by the symbols of this verse. The three animals may represent, respectively, strength, ferocity, and swiftness.

Evenings. Heb. Фaraboth, interpreted by the ancient versions as the plural of Фereb, “evening” (see Hab. 1:8; Zeph. 3:3), though Фaraboth is nowhere else the plural of Фereb. ФAraboth is the regular plural of Фarabah, “desert,” and therefore most modern commentators translate this phrase, “a wolf of the deserts.” The translation, “of the deserts,” better preserves the parallel with the phrase above, “of the forest.”

Watch. Heb. shaqad, “to be wakeful” (see on ch. 1:11). This lying in wait probably has reference to the siege of Jerusalem and of other cities of Judah.

Backslidings. Literally, “back turnings,” or “apostasies” (see on ch. 2:19).

Are increased. Literally, “are numerous.”

7. Sworn. See Deut. 32:17, 21; Joshua 23:7; Zeph. 1:5; see on Jer. 2:11.

Committed adultery. Both spiritually and literally (see on Num. 25:1; Judges 2:17; 1 Kings 14:15; 2 Kings 9:22; 23:7). The association of immorality with the idolatrous cults makes the figure doubly apt.

By troops. They thronged the house of harlotry, the idol temples, the scenes of both spiritual and carnal adultery (see on 1 Kings 11:5).

8. Every one neighed. Compare Jer. 13:27; Eze. 22:11.

9. Visit. For the purpose of punishing (see on Ps. 8:4; 59:5). This refrain is repeated in Jer. 5:29 and 9:9.

Avenged. The prophet uses human language to express how greatly the people had insulted God (see Jer. 44:22; cf. Isa. 30:27; Eze. 5:13; 6:9). God, their lawful Husband, is shown as no longer willing to bear their wicked abominations.

10. Walls. There is difference of opinion as to the meaning of the Hebrew word thus translated. Some interpret the word as meaning “vine rows,” others as supporting walls [of terraces]. The word for “battlements” seems clearly to refer to the “shoots” or “tendrils” of the vine. The prophet seems to have in mind the figure of a walled-in vineyard (see Isa. 5:1; Jer. 2:21).

A full end. A remnant was to be preserved from destruction (see v. 18; see on ch. 4:27). Hence limits were set to the raging fury of the Babylonians.

Battlements. Heb. netishoth, “tendrils,” or “branches.” The degenerate members of Judah were to be pruned away from the vine, but the stock itself apparently was to survive. God disowned them and gave them into the hands of the Babylonians.

12. Belied. Heb. kachash, which, in the form here used, means “to deny,” “to disavow” (see on Ps. 66:3). The people had acted deceptively against the Lord. They had denied and disavowed Him as their God.

It is not he. The LXX reads, “These things are not so.” It is hardly conceivable that the people absolutely denied the existence of Yahweh. They did, however, deny the prophetic message that warned them of impending doom. The judgments that had fallen were ascribed to chance or fortune. On the other hand the messages of the false prophets, promising peace and security for the nations (see Jer. 14:13; 23:25, 32; cf. Isa. 28:15), were eagerly accepted by the sin-loving populace.

13. The prophets. This verse is a continuation of the speech of the unbelieving Jews. The prophetic warnings, they asserted, would come to nothing and the prophets would prove to be mere wind.

Thus shall it be done. These unbelievers are evidently expressing the wish that the predicted sword and famine might fall upon the heads of the prophets.

14. Lord God of hosts. See on ch. 7:3.

Fire. Instead of proving to be wind, God’s word in the mouth of Jeremiah is represented as becoming a fire that would suddenly and irresistibly consume the scoffers as fire consumes dry wood (see Jer. 1:9, 10; 23:29; cf. Ps. 83:14, 15; Isa. 9:18, 19).

15. From far. Possibly a direct allusion to the prediction of Deut. 28:49. In comparison with such countries as Moab, Philistia, and Edom, Babylonia was a far country and is so designated in Isa. 39:3 (see Jer. 1:15; 4:16).

House of Israel. Here a designation for the two remaining tribes, the sole free representatives of the whole nation of Israel (see Jer. 6:9; 9:26; Eze. 13:16; 18:31).

Mighty. Heb.Хethan, literally, “ever flowing” (see Amos 5:24), and hence metaphorically, “durable,” “lasting” (see Micah 6:2 where Хethan is translated “strong”). There would be no escape from this unconquerable people whose numbers seemed never to dwindle or fail, and whose resources appeared inexhaustible.

An ancient nation. Babylon’s great antiquity seems only to have added to its pride, arrogance, cruelty, and skill in the art of destruction.

Language. The language referred to here is probably the Aramaic, which was fast becoming an international medium of diplomacy and commerce (see Vol. I, pp. 29, 30). Aramaic is closely related to the Hebrew, but was not at this time understood by the Jewish populace (see on 2 Kings 18:26). Some think the Babylonian language is referred to.

16. Their quiver. The Babylonians were skilled in archery (see ch. 4:29).

Open sepulchre. A proverbial expression (see Ps. 5:9), evidently referring to the devouring power of the Babylonian bowmen (see Isa. 5:28; 13:18).

17. They shall eat up. Compare Deut. 28:30, 48, 51.

Which thy sons. The clause reads literally, “They shall eat thy sons and thy daughters.” The “eating,” or “devouring,” then can be taken in the general sense of destroying, or consuming.

Impoverish. Heb. rashash, “to shatter.” The LXX reads “thresh.” Judah’s defenses would be completely smashed (see Deut. 28:52).

Sword. Here a general term for all weapons of war (see Jer. 33:4; cf. Eze. 26:9).

18. A full end. See on v. 10; ch. 4:27.

19. Wherefore? The thought returns to the main theme of the chapter: the causes of the judgments about to come upon the nation. In case the Jews should be insolent enough to ask the reasons for the calamities in view of God’s promises to them and His choice of them as His special people, the prophet was to reply with a countercharge: Judah had forsaken the Lord and had turned to idolatry. God’s promises had been given on condition of obedience and loyalty.

So shall ye serve. The punishment was adapted to meet the nature of the offense. God had given them His land, but since they preferred to serve foreign deities, they would be carried away to serve foreigners in a foreign land (see Deut. 28:47, 48).

20. Publish. Literally “cause to hear,” or “proclaim.” The message was for all.

21. Understanding. Sin, particularly willful sin, perverts the moral perceptions (see Jer. 4:22; Hosea 7:11).

Eyes, and see not. Judah was willfully blind and obstinately deaf. There is no one so blind as he who will not see. Deliberate sin cuts the optic nerve of the soul (see ch. 6:10).

22. Fear ye not me? In the Hebrew “me” stands in the emphatic position at the beginning of the sentence.

Sand for the bound. The prophet appeals to God’s infinite power and consummate wisdom as exhibited in nature. The mysteries of the deep, its vast expanse and its rushing waves leaping mountain high, make the sea a fitting symbol of the wild and seemingly irresistible natural forces. Yet, God, in His universal sovereignty, controls the violence of the deep. He binds the ocean within certain limits, declaring, “Hitherto shalt thou come, but no further and here shall thy proud waves be stayed” Job 38:11; cf. Ps. 33:7; 104:9; Prov. 8:29). Though the individual particles of sand are easily shifted about, the vast beaches of sand constitute a most effective barrier against the incessant beating of the waves.

23. Rebellious heart. The sea and the waves were obedient to the great Sovereign of the universe, but men refused their allegiance. The people of Judah set up their will against the will of God. They revolted against God’s law and service, and practically defied Him.

24. Neither say they. Neither the fearful grandeur of God’s power as displayed in the sea, nor the gracious kindness of His works as exhibited in the blessing of rain, moved Judah to godly fear and holy awe.

Giveth rain. Nature has no inherent power to act apart from the Creator (see 8T 259). Her laws are not self-working; God is unceasingly at work in nature through them. Rain is a gift from the great Benefactor of mankind (see on Lev. 26:4).

The former. This rain fell in the late autumn. It softened the parched and thirsty soil for plowing and sprouted the winter grain (see Vol. II, pp. 108, 110).

The latter. This rain, so essential for the maturing of the grain, fell in the spring, in March and early April, before the harvest season (see on Deut. 11:14; see Joel 2:23). The fruitfulness of the year was closely bound up with the regularity of the rainy seasons.

Weeks of the harvest. Possibly a reference to the seven weeks between the Passover and Pentecost (see Ex. 23:16; 34:22; Num. 28:26; Deut. 16:9, 10). There was virtually no rain during these weeks, and the harvesting of the grain could proceed without interruption (see Gen. 8:22). The unusual occurrence of rain during the wheat harvest in the days of Samuel brought terror to the hearts of the Israelites (1 Sam. 12:17–19). The three main feasts of the Jews coincided with the three harvest seasons: the Passover at the time of the barley harvest, Pentecost, or the Feast of Weeks, at the wheat harvest, and the Feast of Tabernacles at the close of the fruit harvest.

25. These. That is, the blessings mentioned in v. 24 (see chs. 3:3; 12:4).

26. They lay wait. The metaphor is taken from the fowler’s trade. Birds were captured with nets spread on the ground, in traps and snares (see Ps. 91:3; 124:7; Prov. 6:5).

They catch men. By their contemplated mischievous designs and their deceitful practices these wicked men made a prey of the innocent and unsuspecting (see Micah 7:2).

27. A cage. A reference to the wicker coop or basket in which captured birds were placed (see Rev. 18:2).

Deceit. The meaning is apparently that as a fowler’s cage is full of the birds he has captured, so men’s houses are filled with the goods gained by deceit and dishonesty. They had become wealthy by deceiving and overreaching one another in business (see Ps. 73:12).

28. Waxen fat. That is, they have become prosperous (Deut. 32:15; Ps. 73:7; 92:14; Prov. 28:25).

Shine. Possibly a reference to the sleekness of their skin.

Overpass. See Jer. 2:33; Eze. 5:6, 7.

The fatherless. The people were callously indifferent to their social obligations to the needy (see Ex. 22:22; Isa. 1:23; etc.).

29. Visit for these. See v. 9; cf. Mal. 3:5; James 5:4. Transgression called for retribution.

30. Wonderful. Heb. shammah, “an awful event,” “a dreadful event,” or “a horror.” The word is synonymous with the one translated “horrible.” An astounding and horrible thing would happen in the land. Verses 30, 31 summarize the reasons for the inevitable doom about to come upon Jerusalem. The prophets, priests, and people were united in evil.

31. Prophesy falsely. Literally, “prophesy with a lie.”

By their means. Literally, “according to their hands,” that is, at their direction. The priests exercised their functions in subservience to these false prophets. This subservience of the priests to the false prophets is illustrated in ch. 29:24–26.

Love to have it so. Undoubtedly this explains the success of the false prophets and the priests. They catered to that which appealed to the heart of the populace. The people were willingly misled.

The end. The united wickedness of the leaders and the people made an “end” inevitable. The nation was challenged to give consideration to that sober fact. While the false prophets thought only of the present and their immediate prosperity, Jeremiah was concerned with the ultimate fate of the nation in the future.

Ellen G. White comments

3    PK 414

9     COL 304