TRV
Study This Verse
Commentary on Jeremiah 5 verses 1–9
Here is, I. A challenge to produce any one right honest man, or at least any considerable number of such, in Jerusalem, Jer 5:1. Jerusalem had become like the old world, in which all flesh had corrupted their way. There were some perhaps who flattered themselves with hopes that there were yet many good men in Jerusalem, who would stand in the gap to turn away the wrath of God; and there might be others who boasted of its being the holy city and thought that this would save it. But God bids them search the town, and intimates that they should scarcely find a man in it who executed judgment and made conscience of what he said and did: "Look in the streets, where they make their appearance and converse together, and in the broad places, where they keep their markets; see if you can find a man, a magistrate (so some), that executes judgment, and administers justice impartially, that will put the laws in execution against vice and profaneness." When the faithful thus cease and fail it is time to cry Woe is me! (Mic 7:1, Mic 7:2), high time to cry, Help Lord, Psa 12:1. "If there be here and there a man that is truly conscientious, and does at least speak the truth, yet you shall not find him in the streets and broad places; he dares not appear publicly, lest he should be abused and run down. Truth has fallen in the street (Isa 59:14), and is forced to seek for corners." So pleasing would it be to God to find any such that for their sake he would pardon the city; if there were but ten righteous men in Sodom, if but one of a thousand, of ten thousand, in Jerusalem, it should be spared. See how ready God is to forgive, how swift to show mercy. But it might be said, "What do you make of those in Jerusalem that continue to make profession of religion and relation to God? Are not they men for whose sakes Jerusalem may be spared?" No, for they are not sincere in their profession (Jer 5:2): They say, The Lord liveth, and will swear by his name only, but they swear falsely, that is, 1. They are not sincere in the profession they make of respect to God, but are false to him; they honour him with their lips, but their hearts are far from him. 2. Though they appeal to God only, they make no conscience of calling him to witness to a lie. Though they do not swear by idols, they forswear themselves, which is no less an affront to God, as the God of truth, than the other is as the only true God.
II. A complaint which the prophet makes to God of the obstinacy and wilfulness of these people. God had appealed to their eyes (Jer 5:1); but here the prophet appeals to his eyes (Jer 5:3): "Are not thy eyes upon the truth? Dost thou not see every man's true character? And is not this the truth of their character, that they have made their faces harder than a rock?" Or, "Behold, thou desirest truth in the inward part; but where is it to be found among the men of this generation? For though they say, The Lord liveth, yet they never regard him; thou hast stricken them with one affliction after another, but they have not grieved for the affliction, they have been as stocks and stones under it, much less have they grieved for the sin by which they have brought it upon themselves. Thou hast gone further yet, hast consumed them, hast corrected them yet more severely; but they have refused to receive correction, to accommodate themselves to thy design in correcting them and to answer to it. They would not receive instruction by the correction. The have set themselves to outface the divine sentence and to outbrave the execution of it, for they have made their faces harder than a rock; they cannot change countenance, neither blush for shame nor look pale for fear, cannot be beaten back from the pursuit of their lusts, whatever check is given them; for, though often called to it, they have refused to return, and would go forward, right or wrong, as the horse into the battle."
III. The trial made both of rich and poor, and the bad character given of both.
1.The poor were ignorant, and therefore they were wicked. He found many that refused to return, for whom he was willing to make the best excuse their case would bear, and it was this (Jer 5:4): "Surely, these are poor, they are foolish. They never had the advantage of a good education, nor have they wherewithal to help themselves now with the means of instruction. They are forced to work hard for their living, and have no time nor capacity for reading or hearing, so that they know not the way of the Lord, nor the judgments of their God; they understand neither the way in which God by his precepts will have them to walk towards him nor the way in which he by his providence is walking towards them." Note, (1.) Prevailing ignorance is the lamentable cause of abounding impiety and iniquity. What can one expect but works of darkness from brutish sottish people that know nothing of God and religion, but choose to sit in darkness? (2.) This is commonly a reigning sin among poor people. There are the devil's poor as well as God's, who, notwithstanding their poverty, might know the way of the Lord, so as to walk in it and do their duty, without being book-learned; but they are willingly ignorant, and therefore their ignorance will not be their excuse.
2.The rich were insolent and haughty, and therefore they were wicked (Jer 5:5): "I will get me to the great men, and see if I can find them more pliable to the word and providence of God. I will speak to them, preach at court, in hopes to make some impression upon men of polite literature. But all in vain; for, though they know the way of the Lord and the judgment of their God, yet they are too stiff to stoop to his government: These have altogether broken the yoke and burst the bonds. They know their Master's will, but are resolved to have their own will, to walk in the way of their heart and in the sight of their eyes. They think themselves too goodly to be controlled, too big to be corrected, even by the sovereign Lord of all himself. They are for breaking even his bands asunder, Psa 2:3. The poor are weak, the rich are wilful, and so neither do their duty."
IV. Some particular sins specified, which they were notoriously guilty of, and which cried most loudly to heaven for vengeance. Their transgressions indeed were many, of many kinds and often repeated, and their backslidings were increased; they added to the number of them and grew more and more impudent in them, Jer 5:6. But two sins especially were justly to be looked upon as unpardonable crimes: - 1. Their spiritual whoredom, giving that honour to idols which is due to God only. "Thy children have forsaken me, to whom they were born and dedicated and under whom they have been brought up, and they have sworn by those that are no gods, have made their appeal to them as if they had been omniscient and their proper judges." This is here put for all acts of religious worship due to God only, but with which they had honoured their idols. They have sworn to them (so it may be read), have joined themselves to them and covenanted with them. Those that forsake God make a bad change for those that are no gods. 2. Their corporal whoredom. Because they had forsaken God and served idols, he gave them up to vile affections; and those that dishonoured him were left to dishonour themselves and their own families. They committed adultery most scandalously, without sense of shame or fear of punishment, for they assembled themselves by troops in the harlots' houses and did not blush to be seen by one another in the most scandalous places. So impudent and violent was their lust, so impatient of check, and so eager to be gratified, that they became perfect beasts (Jer 5:8); like high-fed horses, they neighed every one after his neighbour's wife, Jer 5:8. Unbridled lusts make men like natural brute beasts, such monstrous odious things are they. And that which aggravated their sin was that it was the abuse of God's favours to them: When they were fed to the full, then their lusts grew thus furious. Fulness of bread was fuel to the fire of Sodom's lusts. Sine Cerere et Bacchio friget Venu - Luxurious living feeds the flames of lust. Fasting would help to tame the unruly evil that is so full of deadly poison, and bring the body into subjection.
V. A threatening of God's wrath against them for their wickedness and the universal debauchery of their land.
1.The particular judgment that is threatened, Jer 5:6. A foreign enemy shall break in upon them, get dominion over them, and shall lay waste: their country shall be as if it were overrun and perfectly mastered by wild beasts. This enemy shall be, (1.) Like a lion of the forest; so strong, so furious, so irresistible; and he shall slay them. (2.) Like a wolf of the evening, which comes out at night, when he is hungry, to seek his prey, and is very fierce and ravenous; and the noise both of the lions' roaring and of the wolves' howling is very hideous. (3.) Like a leopard, which is very swift and very cruel, and withal careful not to miss his prey. The army of the enemy shall watch over their cities so strictly as to put the inhabitants to this sad dilemma - if they stay in, they are starved; if they stir out, they are stabbed; Every one that goeth out thence shall be torn in pieces, which intimates that in many places the enemy gave no quarter. And all this bloody work is owing to the multitude of their transgressions. It is sin that makes the great slaughter.
2.An appeal to themselves concerning the equity of it (Jer 5:9); "Shall I not visit for these things? Can you yourselves think that the God whose name is Jealous will let such idolatries go unpunished, or that a God of infinite purity will connive at such abominable uncleanness?" These are things that must be reckoned for, else the honour of God's government cannot be maintained, nor his laws saved from contempt; but sinners will be tempted to think him altogether such a one as themselves, contrary to that conviction of their own consciences concerning the judgment of God which is necessary to be supported, That those who do such things are worthy of death, Rom 1:32. Observe, when God punishes sin, he is said to visit for it, or enquire into it; for he weighs the cause before he passes sentence. Sinners have reason to expect punishment upon the account of God's holiness, to which sin is highly offensive, as well as upon the account of his justice, to which it renders us obnoxious; this is intimated in that, Shall not my soul be avenged on such a nation as this? It is not only the word of God, but his soul, that takes vengeance. And he has national judgments wherewith to take vengeance for national sins. Such nations as this was cannot long go unpunished. How shall I pardon thee for this? Jer 5:7. Not but that those who have been guilty of these sins have found mercy with God, as to their eternal state (Manasseh himself did, though so much accessory to the iniquity of these times); but nations, as such, being rewardable and punishable only in this life, it would not be for the glory of God to let a nation so very wicked as this pass without some manifest tokens of his displeasure.
Disasters occur either to discipline the obstinate people or punish evil people. The same God declares in the Holy Scriptures, “I have struck your children in vain. They have not received correction.” The prophet devoted and dedicated to God answers these words in the same way and says, “You struck them, but they have not grieved. You scourged them, but they have refused to receive correction.” See, God inflicts stripes, and there is no fear of God.
(Chapter 5 - Verse 1, 2) Go around the streets of Jerusalem and look, observe, and search its squares, whether you find a man who does justice and seeks faithfulness. I will be merciful to him. But even if, by the living Lord, they say and falsely swear this. Great is the love of justice, as God did not deliver the city (Genesis 18) according to the request of Abraham and the response of God for the sake of ten righteous men, but if He finds even one in the now perishing Jerusalem who does justice and seeks faithfulness (or, as Symmachus translated, truth), then God will have mercy on Jerusalem. And because it could happen that some would be found among the people who would feign the worship of God and swear by God, this is prevented so that God is not pleased by empty words but by the truth of faith, and He says: I do not love those who swear by me and swear falsely, but rather those whose hearts and lips are in agreement.
Who among us has amended his life, or what part of the Roman world, no matter how afflicted, is corrected? As we read, “For all have declined, they have become useless at same time.” Therefore, the prophet cries out to God and says, “You have struck them, and they have not sorrowed. You have consumed them, and they have refused to accept discipline. They have hardened their faces harder than a rock and were unwilling to return.” Present affairs show how truly this applies to us.
Continue studying Jeremiah 5:2 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Jeremiah 5:2 powerfully exposes the deep spiritual hypocrisy prevalent in Judah, where the people outwardly invoked the most sacred divine oath, "The LORD liveth," yet simultaneously engaged in blatant falsehoods. This verse starkly reveals a society where religious language had become a mere facade, devoid of genuine reverence for God or commitment to truth, highlighting the profound moral decay that necessitated divine judgment upon the nation.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 5:2 employs several potent literary devices to convey its message of spiritual decay. The most prominent is Irony, as the very act of invoking "The LORD liveth"—an oath meant to affirm truth by the living God—is immediately followed by the declaration that "surely they swear falsely." This creates a stark and tragic contrast, highlighting the profound disconnect between outward religious profession and inward moral corruption. The phrase "The LORD liveth" itself functions as a Symbol of divine sovereignty and truth, which is then desecrated by the people's actions. The prophet's direct and declarative statement, "surely they swear falsely," serves as a powerful Indictment, leaving no room for doubt about the nation's guilt. This concise verse also exemplifies Conciseness, packing a profound theological and moral critique into a few words, making its message all the more impactful.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 5:2 serves as a stark reminder that God values genuine integrity and truthfulness above all outward religious performance. The perversion of sacred oaths underscores a fundamental theological principle: God cannot be mocked, and true worship is not merely ritualistic but demands a heart transformed by truth and obedience. The people's actions reveal a society that had lost its moral compass, where even the most sacred expressions became tools for deceit, demonstrating a profound failure to honor God's name and covenant. This spiritual bankruptcy ultimately justified God's severe judgment, as a nation that could not be trusted with its own words, even before God, had forfeited its claim to His protection and blessing.
REFLECTION AND APPLICATION
Jeremiah 5:2 stands as a timeless warning against the insidious nature of hypocrisy and the danger of allowing religious language to become a cover for unrighteous living. It challenges us to look beyond mere external conformity and examine the true condition of our hearts. Do our words align with our actions? Do we invoke God's name in sincerity, or do we use it casually, or even worse, to mask deceit? This verse calls us to a deeper level of integrity, reminding us that God sees beyond our outward professions into the very core of our being. True faith is demonstrated not just in what we say, but in how we live, especially in our commitment to truthfulness in all our dealings. It compels us to cultivate a genuine reverence for God's name, ensuring that our lives are a testament to His character rather than a contradiction.
Questions for Reflection
FAQ
What was the significance of the oath "The LORD liveth" in ancient Israel?
Answer: In ancient Israel, the oath "The LORD liveth" (Hebrew: Yahweh chai) was one of the most solemn and binding declarations a person could make. It invoked the living God as a direct witness to the truthfulness of a statement or promise. By swearing by the Lord's life, the speaker was essentially placing their own life and integrity under divine scrutiny, implying that if the oath were false, they would incur God's wrath or judgment. It was a powerful affirmation of truth, signifying utmost sincerity and a deep reverence for God's active presence and authority. This oath was used in various contexts, including legal proceedings, covenants, and personal assurances, as seen in passages like 1 Samuel 14:39.
How does Jeremiah 5:2 relate to the Third Commandment?
Answer: Jeremiah 5:2 directly illustrates a profound violation of the Third Commandment, which states, "You shall not take the name of the LORD your God in vain, for the LORD will not hold him guiltless who takes his name in vain." To "take God's name in vain" means to treat it lightly, irreverently, or to use it for empty, false, or deceptive purposes. By swearing "The LORD liveth" while simultaneously swearing falsely, the people of Judah were using God's holy name as a mere instrument for their deceit, stripping it of its sacred weight and meaning. This was not just a casual misuse but an active profanation, demonstrating a complete disregard for God's holiness and His covenant.
CHRIST-CENTERED FULFILLMENT
Jeremiah 5:2, with its indictment of false oaths and spiritual hypocrisy, finds its ultimate fulfillment and resolution in Jesus Christ. While the people of Judah swore falsely by the living God, Jesus is Himself the embodiment of truth and the living God. He declared, "I am the way, and the truth, and the life," demonstrating that in Him, there is no falsehood or deceit. His entire life and ministry were marked by perfect integrity, fulfilling the law's demand for truthfulness that Israel so utterly failed to uphold. When Jesus taught on oaths in the Sermon on the Mount, He elevated the standard beyond merely avoiding false swearing, urging His disciples to let their "'Yes' be 'Yes,' and your 'No,' 'No'" so that there would be no need for oaths at all, reflecting a life of consistent truthfulness that honors God in every word. Furthermore, Christ's sacrifice on the cross addresses the very sin of hypocrisy and false witness, providing the means for genuine repentance and the transformation of hearts that were once prone to deceit. He is the faithful and true witness (Revelation 19:11), whose own oath to His Father was perfectly kept, securing our salvation. Through Him, believers are empowered by the Holy Spirit to live lives of integrity, reflecting the character of God who is "faithful and true" and whose promises are "Yes and Amen" in Christ.