TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Jeremiah 5:10–19. His three-level outline is real structure in the source text, so it is rendered as structure.
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, Jer 5:10. But is there not a cause? Yes; for,
1.They have deserted the law of God (Jer 5:11): 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, Jer 5:12, Jer 5:13. 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, Kg1 22:27. "Do they tell us of the sword? Let them perish by the sword," Jer 2:30. 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 (Jer 5:14): 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, Sa1 3:19. 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 (Jer 5:10): "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 14:9. 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 (Jer 5:15): 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, Kg2 18:26. The difference of language would make it the more difficult to treat with them of peace. Compare this with the threatening, Deu 28:49, 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, Jer 5:16. 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, Jer 5:17. (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, Deu 28:33. "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, Jer 5:10. 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 (Jer 5:18) 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, Jer 5:19. 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? Deu 28:47, Deu 28:48. Those that are fond of strangers, to strangers let them go.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
(Vers. 10, 11.) Ascendite muros ejus (sive propugnacula) et dissipate: consummationem autem nolite facere. Auferte propagines ejus (sive sustentacula) quia non sunt Domini. Praevaricatione enim praevaricata est in me domus Israel, et domus Juda, dicit Dominus. Imperat gentibus, de quibus supra dixerat: Percussit eos leo de silva, lupus vastavit eos, et pardus in civitatibus eorum, ut ascendant muros Jerusalem, sive propugnacula, et dissipent eam: consummationem autem non faciant, ut salventur reliquiae, et sit qui annuntiet in gentibus gloriam Dei, severitatique miscetclementiam. And he commanded that its branches or supports be taken away, all the help that he had lost by his own fault, because it had transgressed against God (or the Lord), the house of Israel, and the house of Judah, signifying the ten tribes and the two. Let the Church hear this, that the walls and defenses of those who have no hope in the Lord and transgress against Him may quickly be destroyed, but let there not be complete destruction because of the mercy of the judge, and not because of the merits of the offenders.
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Summary
Jeremiah 5:10 is a powerful prophetic declaration, a divine command issued to an unnamed invading force, likely the Babylonians, to execute judgment upon Judah and its capital, Jerusalem. This verse mandates the destruction of the city's defenses and a significant portion of its inhabitants, yet it contains a critical caveat: "make not a full end." This statement profoundly underscores God's righteous indignation against His people's pervasive apostasy and idolatry while simultaneously revealing His enduring covenant faithfulness and profound mercy, ensuring that complete annihilation will not occur, thereby preserving a remnant for future restoration.
Context
Literary Context
Jeremiah 5:10 is strategically placed within a scathing prophetic oracle that details God's impending judgment on Judah for its widespread moral corruption and spiritual rebellion. The preceding verses (Jeremiah 5:1-9) meticulously chronicle the nation's profound moral decay, emphasizing their stubborn refusal to repent despite repeated divine warnings. Jeremiah's poignant search for a single righteous person in Jerusalem (Jeremiah 5:1) establishes a somber tone, leading directly to the comprehensive indictment of their pervasive idolatry, deceit, and social injustice. This verse, therefore, acts as a divine commission to the instruments of God's judgment, explicitly authorizing the assault on Jerusalem's fortifications as a direct and inescapable consequence of their deep-seated unfaithfulness. It marks a pivotal transition from the reasons for divine wrath to the precise execution of that judgment, setting the stage for the vivid descriptions of invasion and devastation that unfold throughout the remainder of the chapter.
Historical & Cultural Context
The prophetic ministry of Jeremiah unfolds against the tumultuous geopolitical landscape of the late 7th and early 6th centuries BCE. This era was characterized by the precipitous decline of the Neo-Assyrian Empire and the meteoric rise of Babylon as the preeminent regional power. Judah, strategically positioned between these colossal empires, repeatedly vacillated in its allegiances, often seeking pragmatic political alliances with foreign powers rather than placing its trust in the sovereign Lord. Culturally, the people of Judah had alarmingly assimilated pagan practices, including the worship of foreign deities and participation in immoral rituals, despite their sacred covenant relationship with Yahweh. Cities like Jerusalem relied heavily on their formidable fortified walls and projecting battlements for defense, viewing them as impregnable symbols of security and national strength. The divine command to "take away her battlements" directly challenges this human-centered reliance, profoundly signifying that these man-made defenses, explicitly declared "not the LORD'S," would offer no true protection against a divinely orchestrated judgment executed through a foreign army.
Key Themes
This verse powerfully contributes to several overarching themes that permeate the book of Jeremiah. Foremost is the theme of Divine Judgment and Justice, as God, speaking through the prophet, unequivocally declares His intent to punish Judah's persistent sin, particularly their rampant idolatry and egregious covenant breaking, as vividly depicted in passages like Jeremiah 5:7-9. Inseparably linked with judgment is the profound theme of God's Enduring Mercy and Covenant Faithfulness, powerfully highlighted by the crucial and restraining phrase, "but make not a full end." This divine limitation on the scope of destruction, also echoed in Jeremiah 30:11, foreshadows the preservation of a righteous remnant and the eventual restoration of Israel, thereby demonstrating God's unwavering commitment to His promises even in the midst of His wrath. Finally, the verse incisively addresses the theme of Misplaced Trust and False Security, as the command to dismantle "battlements; for they are not the LORD'S" exposes Judah's perilous reliance on human fortifications and political alliances rather than on the sovereign protection of Yahweh, a warning consistent with the prophet's fervent call for true repentance and unreserved trust in God alone (Jeremiah 17:5-8).
Exposition and Analysis
Key Word Analysis
Meaning "to decay, i.e. (causatively) ruin (literally or figuratively); batter, cast off, corrupt(-er, thing), destroy(-er, -uction), lose, mar, perish, spill, spoiler, [idiom] utterly, waste(-r)." This word conveys the profound severity and totality of the intended devastation. It signifies not merely damage, but an utter ruination and laying waste, indicating the comprehensive and destructive nature of God's judgment.
Meaning "a completion; adverb, completely; also destruction; altogether, (be, utterly) consume(-d), consummation(-ption), was determined, (full, utter) end, riddance." This term denotes absolute, utter annihilation or termination. The negative command "make not a full end" is, therefore, a profound statement of divine restraint and mercy, indicating that despite the severe judgment, God will not utterly wipe out His people.
Referring to the self-Existent or Eternal God, Jehovah, the Jewish national name of God. This signifies that the battlements, though physically present and seemingly robust, were not built with God's approval, sustained by trust in Him, or intended for His glory. Their existence and the confidence placed in them were rooted in human pride and self-reliance, rendering them illegitimate in God's eyes and thus subject to divine dismantling.
Verse Breakdown
"Go ye up upon her walls, and destroy;"
This clause issues a direct, imperative command from God to the instruments of His judgment—the invading army. "Her walls" refers specifically to the formidable fortifications of Jerusalem and, by extension, Judah. The command to "destroy" signifies the severity and purposeful nature of the impending judgment, serving as a divine authorization for the devastation that is about to unfold.
"but make not a full end:"
This crucial, parenthetical clause introduces a profound and merciful limitation on the extent of the destruction. Despite the severity of the judgment, God explicitly forbids complete annihilation. This reveals God's enduring mercy and unwavering faithfulness to His covenant, ensuring the preservation of a remnant and the continuation of His redemptive plan.
"take away her battlements;"
This is a specific divine directive to dismantle the projecting defensive structures of the city. "Battlements" symbolize Judah's misplaced reliance on physical strength and human-derived security. Their removal signifies the stripping away of Judah's false sense of security and their misplaced trust in human provisions rather than in divine protection.
"for they are not the LORD'S."
This explanatory clause provides the divine rationale for the command to remove the battlements. It unequivocally declares that these fortifications, and by extension, the trust placed in them, were neither sanctioned, blessed, nor owned by Yahweh. They represented a reliance on human power and strategic ingenuity apart from God, rendering them ultimately ineffective and destined for divine dismantling.
Literary Devices
Jeremiah 5:10 employs several potent literary devices to convey its powerful message. The primary device is the Divine Oracle/Command, where God directly issues imperative instructions for judgment, underscoring His absolute sovereignty and active, decisive involvement in human history. The language throughout is intensely imperative, with direct commands such as "Go ye up," "destroy," and "take away," which collectively create an overwhelming sense of urgency, inevitability, and divine authority. Symbolism is profoundly prominent, particularly with "walls" and "battlements" serving as potent representations of Judah's physical defenses and, more broadly, their misguided trust in human strength and security rather than in the omnipotent God. The declaration that these battlements are "not the LORD'S" functions as a powerful metaphor for anything built or relied upon apart from God's explicit will, blessing, and divine ownership. There is also a subtle yet profound irony in God commanding the destruction of the very structures His people believed would protect them, starkly highlighting the ultimate futility of human efforts and defenses without divine favor. Finally, the phrase "but make not a full end" functions as a striking antithesis to the preceding command to "destroy," creating a stark contrast that powerfully emphasizes God's tempered justice and His enduring, covenantal mercy.
Theological and Thematic Connections
Jeremiah 5:10 profoundly illustrates the intricate tension between God's righteous judgment and His enduring covenant faithfulness. The command to "destroy" reflects God's unwavering justice against sin, particularly the idolatry and rebellion that violated the very core of His covenant with Israel. Yet, the crucial limitation "but make not a full end" reveals a divine mercy that transcends immediate and total punishment. This is not arbitrary destruction but a disciplinary act meticulously aimed at purification and eventual restoration, ensuring the survival of a remnant through whom His promises will ultimately be fulfilled. It also serves as a timeless warning against placing trust in human constructs or achievements ("battlements") over the sovereign power and protection of the Lord, reminding us that true and lasting security is found only in Him.
Reflection and Application
Jeremiah 5:10 offers profound and timeless insights for contemporary believers, serving as a powerful reminder of God's multifaceted character as both perfectly just and infinitely merciful. While He is long-suffering and patient, there inevitably comes a point when persistent rebellion and unrepentant sin invite His righteous judgment. This judgment, however, is consistently tempered by His enduring love and faithfulness, ensuring that even in the midst of severe discipline, there remains an unwavering hope for restoration and a future. The vivid imagery of "battlements" serves as a potent metaphor for anything we tend to rely on for security, protection, or identity apart from God—be it our financial stability, career achievements, relational networks, political affiliations, or even our innate personal abilities. If these "battlements" are explicitly declared "not the LORD'S," they are ultimately vulnerable, inherently flawed, and destined to fail us when truly tested. True security, genuine peace, and lasting stability are found only when our trust is unreservedly placed in the Lord, aligning our lives, our defenses, and our deepest hopes with His divine will and perfect purposes. This verse issues a compelling call for profound self-examination: What are our personal "battlements"? Are they truly "of the LORD'S," meticulously built on His truth and sustained by His omnipotent power, or are they flimsy human constructs destined to crumble under divine scrutiny or life's inevitable, often overwhelming, storms?
Questions for Reflection
FAQ
What does "make not a full end" mean in the context of God's judgment?
The phrase "make not a full end" (Hebrew: kâlâh) is a crucial and profound expression of God's mercy and unwavering covenant faithfulness, even amidst the most severe judgment. It signifies that while God will indeed bring devastating destruction and discipline upon Judah for their profound sins, He will not utterly annihilate them. This divine limitation ensures the survival of a remnant, thereby preserving His people and His sacred promises for future restoration, as clearly seen in other prophetic books like Isaiah 6:13. It powerfully demonstrates that God's ultimate purpose in judgment is not total annihilation but rather purification, a call to repentance, and a return to Him, allowing for the eventual and glorious fulfillment of His overarching redemptive plan for humanity.
Why were Judah's "battlements" considered "not the LORD'S"?
Judah's "battlements" (their defensive structures and fortifications) were considered "not the LORD'S" because the people had fundamentally misplaced their trust and security in these physical constructs and in their own military or political alliances, rather than in the Lord Himself. Their confidence was rooted in human strength, strategic defenses, and worldly power, all of which were pursued apart from a true, obedient, and trusting relationship with God. This misplaced trust was, in essence, a form of idolatry, diverting their absolute reliance from the sovereign God who alone could truly protect them. Therefore, God declares these defenses illegitimate in His sight, signifying that they would offer no true or lasting protection against His divinely ordained judgment. This timeless principle is powerfully echoed in Psalm 127:1, which states, "Unless the LORD builds the house, those who build it labor in vain."
Christ-Centered Fulfillment
Jeremiah 5:10, though a stark declaration of impending judgment, finds its ultimate and profound Christ-centered fulfillment within the grand narrative of God's redemptive plan. The divine command to "destroy" but crucially "make not a full end" vividly foreshadows God's unwavering and perfect justice against sin, a justice that is ultimately and completely satisfied in the person and redemptive work of Jesus Christ. On the cross, Christ willingly became the ultimate recipient of God's righteous wrath against humanity's sin, experiencing the "full end" of judgment so that all who believe in Him might never face it (Romans 8:1). The preservation of a remnant in Jeremiah profoundly points to God's unshakeable faithfulness to His covenant, a covenant that is ultimately secured, fulfilled, and brought to its glorious culmination in Christ, who is the true Israel and the head of the new covenant community (Galatians 3:16). Furthermore, the "battlements" that were explicitly declared "not the LORD'S" powerfully symbolize humanity's futile and self-defeating attempts to secure itself, establish its own righteousness, or find lasting peace apart from God. In Christ, we discover our true, eternal, and impenetrable defense. He is our ultimate "strong tower" (Proverbs 18:10), our profound peace, and our unassailable security. Through His atoning sacrifice, He decisively dismantled the spiritual "battlements" of sin, death, and separation that stood between us and God, establishing a new and living way into God's presence (Hebrews 10:19-20). Thus, Jeremiah's prophecy of limited destruction and the removal of false securities ultimately points to the comprehensive, eternal salvation and true, unshakeable security found exclusively in Christ Jesus.