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 5:20–24. His three-level outline is real structure in the source text, so it is rendered as structure.
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 (Jer 5:21): They have eyes, but they see not, ears, but they hear not, like the idols which they made and worshipped, Psa 115:5, Psa 115:6, Psa 115:8. 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 (Deu 4:6), 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 (Jer 5:23): This people has a revolting and a rebellious heart; and no wonder when they were foolish and without understanding, Psa 82:5. 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 11:6.
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? Jer 5:22. 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 (Jer 5:24), 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, Jer 5:22. 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 1:9, Gen 1:10 (which is elegantly described, Psa 104:6, etc., and Job 38:8, etc.), or to the period of Noah's flood, when God promised that he would never drown the world again, Gen 9:11. 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 3:5. The instances of this, as of the former, are fetched from God's common providence, Jer 5:24. 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 (Act 14:17); 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.
Historical interpretation
Historical Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
(Verse 20, 21.) Announce this to the house of Jacob, and make it heard in Judah, saying: Hear, foolish people, who have no understanding: who have eyes but do not see, and ears but do not hear. In many ways they sin, turning away from salvation, and he calls the people foolish, who have abandoned the author of wisdom, and he compares them to idols, about which it is written: They have eyes but do not see: they have ears but do not hear. Let them be like those who make them, and all who trust in them (Psalm 115:5, 6). But he speaks specifically to Judah and the house of Jacob, for Israel had long rejoiced in Assyria. And at the same time, he gives the understanding that even without command, we should naturally understand what is right.
One who does not carefully weigh every word of the opinions uttered cannot rightly discover the value of the assertion. For someone like this, who only possesses skill in disputation and ornaments of speech, cannot penetrate to the very heart of Scripture and the mysteries of its spiritual meanings. True knowledge is acquired only by true worshipers of God. And certainly this people does not possess it to whom it is said, “Hear, O foolish people, you who have no heart, you who have eyes but do not see and who have ears but do not hear.” And again, “Because you have rejected knowledge, I also will reject you from acting as my priest.” It is said that in Christ “all the treasures of wisdom and knowledge are hidden.” So how can we hold the opinion that someone has acquired spiritual knowledge when that person has not even wanted to find Christ, or, when he does find him, blasphemes him with impious lips or at least defiles the catholic faith by his impure actions? “The Spirit of God will avoid deception and does not live in a body that is subject to sin.” There is then no way of arriving at spiritual knowledge but by this which one of the prophets has accurately described: “Sow to yourselves for righteousness. Reap the hope of life. Enlighten yourselves with the light of knowledge.”
Not understanding him who had been anointed and sent and who was the author of such wonderful works, they returned to their usual ways and talked about him in a foolish and vain way. For although they wondered at the words of grace that proceeded out of his mouth, yet their wish was to treat them as valueless. They said, “Is not this the son of Joseph?” But what does this diminish from the glory of the worker of the miracles? What prevents him from being both venerated and admired, even had he been, as was supposed, the son of Joseph? Didn’t you see the miracles? Satan fallen, the herds of devils vanquished, multitudes set free from various kinds of maladies? You praise the grace that was present in his teaching. Then do you, in Jewish fashion, think lightly of him because he considered Joseph for his father? How ignorant can you be! It is true what they say about them: “Lo! A people foolish and without understanding, they have eyes and see not, ears, and hear not.”
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Summary
Jeremiah 5:21 delivers a profound and urgent prophetic indictment against the people of Judah, exposing their deep-seated spiritual insensitivity and willful ignorance in the face of divine truth. Despite possessing the physical faculties of sight and hearing, they had deliberately hardened their hearts, refusing to perceive God's warnings, wisdom, and the impending judgment. This verse encapsulates the core problem of Judah's rebellion: a volitional rejection of divine revelation, leading to moral and spiritual decay and illustrating the tragic consequences of a people who refuse to truly know their God.
Context
Literary Context
This verse is situated within a broader section of Jeremiah's prophecy (chapters 2-6) where God, through His prophet, lays out a comprehensive indictment against Judah for their widespread apostasy and moral corruption. Chapter 5 specifically details the pervasive nature of their sin, from the rich to the poor, highlighting their refusal to repent despite repeated divine appeals. Verse 21 functions as a direct, exasperated address, underscoring the spiritual deafness and blindness that undergirds their persistent disobedience. It immediately precedes further descriptions of God's righteous judgment and the coming invaders, establishing the spiritual root of their impending doom, as seen in the subsequent verses describing the nation's spiritual decay and the impending invasion (Jeremiah 5:22).
Historical & Cultural Context
Jeremiah's prophetic ministry spanned a critical period in Judah's history, from approximately 627 to 586 BCE, leading up to the Babylonian exile. This era was marked by political instability, the decline of Assyrian power, and the rising threat of Babylon. Despite King Josiah's earlier reforms, the spiritual and moral fabric of Judah had largely deteriorated. Idolatry, social injustice, and covenant unfaithfulness were rampant. The people had become complacent, relying on the false security of the Temple and their status as God's chosen people, rather than genuine obedience. The concept of "hearing" and "seeing" was deeply embedded in the covenant relationship, where Israel was called to "hear" (obey) God's commands and "see" (discern) His mighty acts and presence. Their failure to do so represented a profound breach of this covenant, echoing the covenant curses for disobedience.
Key Themes
The central theme is spiritual insensitivity, manifested as a willful inability to discern divine truth despite physical capacity. This is not a physical handicap, but a profound moral and spiritual rejection of God's messages and a refusal to acknowledge His presence or His ways. This spiritual blindness and deafness is a recurring motif in prophetic literature, notably in Isaiah's commission to preach to a people whose hearts are hardened (Isaiah 6:9). The accusation of being a "foolish people" (Hebrew: çâkâl) implies more than mere intellectual deficiency; it signifies a moral and spiritual depravity that leads to a perverse heart, one that actively rejects God and His wisdom. Their being "without understanding" (Hebrew: lêb, referring to the heart as the seat of intellect, will, and emotion) points to a deliberate choice to remain ignorant and unresponsive to divine revelation, a condition previously lamented by Moses concerning Israel's lack of a discerning heart (Deuteronomy 29:4). This verse also powerfully conveys divine exasperation and warning, as God's direct address serves as a final, urgent call for repentance before the full weight of judgment falls.
Exposition and Analysis
Key Word Analysis
Meaning "silly" or "sottish." In biblical usage, "foolishness" often denotes not a mere lack of intelligence, but a moral and spiritual deficiency, a practical godlessness that manifests in perverse behavior and a rejection of divine wisdom. It implies a deliberate choice to act contrary to God's revealed will, leading to self-destructive outcomes and a disregard for covenant obligations.
Referring to "the heart," which in Hebrew thought is the center of a person's inner life—encompassing intellect, will, emotions, and moral character. To be "without understanding" (literally, "without heart") means a profound spiritual dullness, an inability or unwillingness of the inner person to grasp spiritual truth, make wise decisions, or respond appropriately to God's revelation. It signifies a hardened disposition that has chosen to close itself off from divine insight and wisdom.
("to hear intelligently, often with implication of attention, obedience") and H7200 ("to see, literally or figuratively, discern"). These primitive roots refer to the physical acts of hearing and seeing, but in this context, they are used metaphorically. The phrase "have eyes, and see not; which have ears, and hear not" condemns a spiritual unresponsiveness where physical faculties are present, but the spiritual capacity for discernment and obedience is willfully absent or suppressed. It highlights a profound spiritual insensitivity and a deliberate refusal to acknowledge or respond to God's truth and warnings.
Verse Breakdown
"Hear now this, O foolish people, and without understanding"
This opening serves as a direct, imperative address from God through Jeremiah. The command "Hear now this" (שִׁמְעוּ־נָא זֹאת, shim‘u-na zo't) demands immediate and serious attention, indicating the gravity of the message. The subsequent descriptors, "O foolish people" (‘am çâkâl) and "without understanding" (v'ein lêv), are not merely insults but precise theological indictments. They reveal that Judah's problem is not a lack of access to information, but a deliberate moral and spiritual deficiency—a perverse heart that has chosen to reject divine wisdom and understanding, leading to their destructive path.
"which have eyes, and see not"
This clause highlights the paradox of Judah's condition. They possess the physical organs of sight (H5869, ʻayin), capable of perceiving the world around them, including the signs of God's presence, the unfolding judgments, and the prophet's actions. Yet, they are spiritually blind. This "not seeing" is a volitional act, a refusal to recognize God's hand in history, His truth in the prophetic word, or the consequences of their sin. It points to a profound lack of spiritual discernment, despite ample evidence and divine revelation.
"which have ears, and hear not"
Parallel to the previous clause, this emphasizes their spiritual deafness. They have physical ears (H241, ʼôzen), capable of hearing Jeremiah's prophecies, the warnings of other prophets, and the very words of the Law. However, they are spiritually unresponsive. This "not hearing" signifies a deliberate refusal to listen, understand, or obey God's voice. It underscores their hardened hearts, which have become impervious to divine instruction, correction, and the urgent calls to repentance, ultimately leading to their covenant disobedience.
Literary Devices
Jeremiah 5:21 employs several powerful literary devices to convey its message of divine indictment. The most prominent is Parallelism, specifically Antithetical Parallelism, seen in the contrasting phrases "have eyes, and see not; which have ears, and hear not." This structure vividly highlights the paradox of physical capacity versus spiritual inability, emphasizing the willful nature of their spiritual insensitivity. The verse also utilizes Apostrophe, a direct address to an absent or personified entity, in this case, "O foolish people," drawing the audience into the immediate confrontation and intensifying the prophetic accusation. Furthermore, the entire phrase "have eyes, and see not; which have ears, and hear not" functions as a potent Idiom or Metaphor for spiritual blindness and deafness, a common prophetic motif found throughout the Old Testament. This metaphorical language powerfully communicates that the problem is not a physical defect, but a deep-seated spiritual and moral resistance to God's truth. The tone of the verse also carries an element of Rhetorical Question or Exasperation, as God expresses His frustration with His people's persistent and deliberate ignorance.
Theological and Thematic Connections
Jeremiah 5:21 profoundly articulates a recurring biblical theme: the human capacity for willful spiritual blindness and deafness in the face of divine revelation. It underscores that true understanding is not merely intellectual apprehension but a matter of the heart—a receptive will open to God's truth and responsive to His commands. This verse reveals God's righteous indignation towards those who, despite being exposed to His word and His works, choose to harden their hearts, refusing to acknowledge His sovereignty or the consequences of their sin. It highlights the critical importance of spiritual discernment and the inherent human responsibility to respond to God's call, emphasizing that persistent rejection of divine light leads inevitably to judgment.
Reflection and Application
Jeremiah 5:21 serves as a timeless and sobering caution against spiritual apathy and willful ignorance, urging believers to critically examine their own receptivity to God's truth. In a world saturated with information and distractions, it is easy to become spiritually desensitized, hearing God's Word without truly listening, and seeing His work without truly perceiving. This verse challenges us to move beyond mere intellectual assent to a vibrant, responsive faith that actively seeks to understand and obey God's will. It reminds us that true wisdom begins with a humble heart, open to correction and eager to discern God's voice amidst the noise of life. Our spiritual health depends on cultivating ears that hear and eyes that see, allowing God's Word to penetrate our hearts and transform our lives, rather than allowing pride or complacency to harden us. It calls us to a posture of active listening and discerning observation, ensuring that the divine revelation we encounter leads to genuine transformation and obedience.
Questions for Reflection
FAQ
Is Jeremiah 5:21 suggesting that some people are physically incapable of understanding God's message?
No, Jeremiah 5:21 is not referring to a physical disability. The phrase "have eyes, and see not; which have ears, and hear not" is a powerful biblical idiom used to describe spiritual insensitivity and willful ignorance. The people of Judah possessed their physical faculties; they could literally see the prophet Jeremiah and hear his words. However, their hearts were hardened, and they deliberately chose not to understand or respond to God's warnings and truths. It speaks to a profound moral and spiritual unresponsiveness, a volitional rejection of divine revelation, rather than a literal physical impairment. This idiom is echoed throughout Scripture, from the lament over Israel's lack of a discerning heart in Deuteronomy 29:4 to the New Testament, where Jesus uses similar language to describe those who refuse to believe, even when confronted with His parables (Matthew 13:13).
What does "foolish people" truly mean in this context?
The Hebrew word translated "foolish" (H5530, çâkâl) in Jeremiah 5:21 signifies more than a lack of intellectual capacity. Biblically, "foolishness" often denotes a moral and spiritual deficiency, a practical godlessness that manifests in perverse behavior and a rejection of divine wisdom. It describes someone who acts contrary to God's revealed will, not out of ignorance, but out of a deliberate choice of rebellion or apathy. This "foolishness" is rooted in a "heart without understanding" (H3820, lêb), meaning a spiritual dullness or a hardened will that refuses to grasp or respond to God's truth. It's a profound spiritual depravity that leads to self-destructive choices and a disregard for divine authority and covenant obligations.
How does this verse relate to the idea of a "hardened heart" in the Bible?
Jeremiah 5:21 is a direct expression of the concept of a "hardened heart." The people's inability to "see" or "hear" God's message, despite having the physical means, directly results from their heart being hardened. A hardened heart, as seen throughout Scripture (e.g., Pharaoh's stubbornness in Exodus 7:3, or Israel's rebellion in the wilderness as recounted in Psalm 95:8), refers to a spiritual condition where an individual or group becomes resistant, unresponsive, and unrepentant towards God's truth, commands, or providential dealings. It's a state of stubbornness and rebellion that prevents one from perceiving divine reality and responding in faith and obedience. Jeremiah 5:21 illustrates this by showing that even clear revelation cannot penetrate a heart that has willfully closed itself off from God's voice and truth.
Christ-Centered Fulfillment
Jeremiah 5:21, with its stark portrayal of a people with eyes that see not and ears that hear not, finds its ultimate fulfillment and resolution in the person and work of Jesus Christ. While Jeremiah lamented the spiritual blindness of Judah, Jesus confronted the same spiritual malady in His own generation, particularly among the religious leaders who, despite possessing the Law and the Prophets, failed to recognize the Messiah and the very Son of God who came to His own (John 1:11). Jesus Himself quoted Isaiah's prophecy of spiritual blindness to explain why He spoke in parables, revealing truth to those with receptive hearts while concealing it from those who willfully refused to see or hear (Matthew 13:13). Christ is the divine revelation, the "Light of the World" (John 8:12) who came to open the eyes of the blind and unstop the ears of the deaf, not just physically, but spiritually. His ministry was marked by healing those with literal blindness and deafness, symbolizing His power to overcome spiritual incapacities. Through His death and resurrection, Jesus inaugurated the New Covenant, promised in Jeremiah's own prophecy (Jeremiah 31:31), where God promises to put His law "in their inward parts, and write it in their hearts," giving His people a new heart and a new spirit that enables them to truly hear and know Him. The Holy Spirit, whom Jesus sent, is the one who convicts the world of sin, righteousness, and judgment (John 16:8) and illuminates the hearts of believers, granting them spiritual understanding and discernment, enabling them to truly comprehend the riches of God's glorious inheritance (Ephesians 1:17). Thus, what was a lamentable condition in Jeremiah's day is overcome in Christ, who offers spiritual sight and hearing to all who believe and receive His grace.