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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
One surviving comment on this verse from the historical church.
(Verse 22 onward) So you will not fear, says the Lord, and you will not be in pain before me? (or will you fear?) I have set the sand as a boundary for the sea, an eternal decree that will not pass. And the waves of the sea will be disturbed, and they will not be able to pass through it. This people has become stubborn and rebellious in their heart: they have turned away and gone, and they have not said in their heart: Let us fear the Lord our God, who gives us rain in its season, both the early and the late rains, preserving the harvest for us. He narrates the benefits to accuse the ungrateful. 'Will you not fear me,' he says, 'who have bestowed such great favors upon you? I do not desire the love of the perfect, but the fear of beginners, who have set the shore as a boundary to the sea; who, by my command, have restrained the powerful element and the immense masses of waves, according to what is written: 'He has placed a boundary, and it shall not pass.' (Ps. 148:6) They hear and perceive me, who do not possess the capacity to hear; and my foolish people, having become foolish by their own fault, not only despise me, but also provoke the gentle God. They turned away from me, he said, and they turned their backs on me, and they left quickly; and their conscience did not withhold them, to say in their hearts: Let us fear him, who gives us temporary and late rain. Through all these things it shows the good abundance of the annual harvest, for which the first edition of the Aquila, and Symmachus, have interpreted as weeks. In Hebrew, it is written Sabaoth, which signifies both weeks and abundance due to the ambiguity of the word.
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Summary
Jeremiah 5:24 serves as a profound indictment against the people of Judah, exposing their deep spiritual apathy and profound ingratitude despite God's consistent and vital provision. The verse highlights their failure to acknowledge the Lord as the benevolent source of their sustenance, specifically His faithful provision of seasonal rains and the assurance of harvest. It laments their hardened hearts, which neglect to cultivate a reverential fear of God, demonstrating a severe disconnect between divine faithfulness and human forgetfulness, ultimately foreshadowing impending judgment.
Context
Literary Context
Jeremiah 5:24 is deeply embedded within a scathing indictment of Judah's pervasive apostasy and moral decay, found in Jeremiah chapters 4-6. This section details the nation's spiritual blindness and their stubborn refusal to heed God's warnings, even as the specter of divine judgment looms large. Immediately preceding this verse, Jeremiah laments the people's utter lack of understanding, stating in Jeremiah 5:21 that they are "foolish and without understanding," possessing "eyes, but see not; who have ears, but hear not." Following this powerful verse, Jeremiah 5:25 explicitly clarifies the dire consequences of their sin, declaring, "Your iniquities have turned away these things, and your sins have withholden good things from you." Thus, verse 24 functions as a pivotal explanatory moment, illustrating why judgment is deserved by highlighting their ungrateful neglect of God's most fundamental and visible provisions, thereby setting the stage for the severe repercussions that inevitably follow their spiritual rebellion.
Historical & Cultural Context
Ancient Israel was fundamentally an agrarian society, with its very survival inextricably linked to the timely and sufficient provision of rainfall. The "former rain" (Hebrew: yoreh), typically falling in autumn (October-November), was crucial for softening the sun-baked ground, preparing it for plowing and planting. Conversely, the "latter rain" (Hebrew: malqôwsh), arriving in spring (March-April), was absolutely essential for the maturation of crops, ensuring a bountiful harvest before the onset of the hot, dry summer. The precise timing and abundance of these rains were literally a matter of life and death, directly impacting the nation's food supply, economy, and overall well-being. In this vital context, God's consistent provision of rain "in his season" and the "appointed weeks of the harvest" was not merely a natural phenomenon but a tangible, undeniable sign of His covenant faithfulness and His sovereign control over creation. The people's profound failure to "fear the LORD our God" despite such evident and vital provision was not merely a spiritual oversight; it constituted a profound act of rebellion against the very source of their existence, demonstrating a deep-seated spiritual malaise amidst a culture where agricultural prosperity was universally understood as a direct blessing from God, often tied to covenant obedience as vividly articulated in passages like Deuteronomy 11:13-15.
Key Themes
Jeremiah 5:24 powerfully contributes to several overarching themes that resonate throughout the book of Jeremiah and broader biblical theology. Firstly, it underscores the theme of Divine Provision and Sovereignty, showcasing God's meticulous care and absolute control over the natural world, ensuring sustenance for His people even when they are profoundly unfaithful. His unwavering provision of the "former and latter rain" and the "appointed weeks of the harvest" reveals His steadfast commitment to sustaining life itself. Secondly, the verse highlights the pervasive theme of Human Ingratitude and Spiritual Amnesia. The core indictment is that the people "Neither say they in their heart, Let us now fear the LORD our God," indicating a deliberate choice to ignore or forget the benevolent source of their prosperity. This spiritual forgetfulness, a dangerous tendency to take God's blessings for granted, is a recurring motif throughout prophetic literature. Finally, it addresses the critical theme of the Lack of Reverential Fear. The "fear of the LORD" here is not a terror-filled dread but a profound reverence, awe, and obedient acknowledgment of God's sovereignty, goodness, and covenant demands. Their failure to cultivate this fear demonstrates a broken covenant relationship and a pervasive spiritual blindness, contrasting sharply with the wisdom tradition that links the fear of the LORD with the very beginning of wisdom.
Exposition and Analysis
Key Word Analysis
This word (H3372) signifies more than mere fright or apprehension; it denotes a profound reverence, awe, and respectful obedience. In the context of Jeremiah 5:24, the absence of this "fear" among the people indicates a deep spiritual apathy and a lack of proper acknowledgment of God's supreme authority, benevolent character, and sustaining goodness. It points to a fundamental failure to respond with appropriate worship, gratitude, and obedience to the One who faithfully sustains their very existence.
This term (H8104) means "to guard," "to protect," "to preserve," or "to keep." When applied to God, it emphasizes His active, intentional, and faithful preservation of the natural order and its cyclical processes. God doesn't merely "give" rain and harvest; He "reserves" or "guards" the appointed times for the harvest, implying a meticulous, ongoing care and sovereign control that ensures the continuity and reliability of these life-sustaining processes, demonstrating His unwavering commitment to His creation.
This word (H2708) refers to an "enactment," "ordinance," or "statute," implying something established, fixed, or divinely decreed. When used in conjunction with "weeks of the harvest," it highlights God's sovereign establishment of the agricultural calendar and His unwavering commitment to upholding these natural laws for the benefit of humanity. It speaks to the inherent reliability, order, and predictability within God's creation, which the people of Judah had tragically failed to recognize, appreciate, and respond to with gratitude.
Verse Breakdown
"Neither say they in their heart"
This opening clause immediately reveals the internal spiritual condition of the people. Their failure to "say in their heart" signifies a deep-seated spiritual indifference, a profound lack of introspection, and a deliberate, conscious refusal to acknowledge God's active hand in their lives. It's not merely an outward omission but an inward spiritual blindness and hardness of heart that prevents them from recognizing God's active role in their daily sustenance and overall well-being.
"Let us now fear the LORD our God"
This phrase represents the missing response, the essential spiritual posture that should naturally flow from recognizing God's abundant provision. The "fear of the LORD" here is a call to reverential awe, obedient submission, and heartfelt worship. The people are depicted as so spiritually dull and unperceptive that they do not even consider acknowledging God, let alone fearing Him in the proper sense, despite overwhelming and undeniable evidence of His goodness and faithfulness.
"that giveth rain, both the former and the latter, in his season"
This clause highlights God's specific, crucial, and perfectly timed provision for an agrarian society. The "former rain" (autumn) prepares the ground for planting, and the "latter rain" (spring) is essential for crop maturation. God's giving of both "in his season" profoundly emphasizes His perfect timing, sovereign control, and unwavering faithfulness in sustaining life, making agricultural success and the very survival of the nation possible year after year.
"he reserveth unto us the appointed weeks of the harvest"
This concluding phrase further elaborates on God's meticulous care and providential oversight. The word "reserveth" implies God's active preservation, guardianship, and careful management of the harvest season. The "appointed weeks" underscore the divine order, regularity, and reliability of the agricultural cycle, which is not left to chance or human effort alone but is a direct result of God's decree and ongoing faithfulness, ensuring the sustenance and prosperity of His people.
Literary Devices
Jeremiah 5:24 employs several powerful literary devices to convey its message with striking impact. The most prominent is Irony, as the verse starkly contrasts God's unwavering faithfulness in providing essential sustenance with the people's profound ingratitude and spiritual apathy. God consistently provides the life-giving rains and ensures the harvest, yet the people fail to even consider fearing or acknowledging Him. This creates a tragic irony, highlighting the depth of their spiritual blindness and the perversity of their hearts. Another device at play is Merism, particularly evident in the phrase "the former and the latter rain." This pairing covers the entire agricultural cycle, from the initial preparation of the ground to the final maturation of crops, signifying God's complete, comprehensive, and continuous provision throughout the entire year, leaving no aspect of their sustenance unaddressed. The verse also uses Anthropomorphism by attributing the act of "saying in their heart" to the people, emphasizing their internal disposition and deliberate choice not to acknowledge God. This portrayal makes their spiritual neglect a conscious act of rebellion and willful ignorance rather than mere oversight, underscoring their moral culpability.
Theological and Thematic Connections
Jeremiah 5:24 powerfully articulates a foundational theological truth: God's unwavering faithfulness in sustaining His creation, even in the face of human rebellion and profound ingratitude. It underscores His sovereign control over the natural world, demonstrating that all life-sustaining provisions, from the seasonal rains to the bountiful harvest, flow directly from His benevolent hand. The people's tragic failure to acknowledge this truth reveals a profound spiritual brokenness, a rejection of the covenant relationship, and a dangerous spiritual amnesia that ultimately leads to divine judgment. This verse serves as a timeless reminder that true reverence for God is expressed not only in formal worship but also in grateful recognition of His daily provisions, fostering a heart of humility, dependence, and obedient love.
Reflection and Application
Jeremiah 5:24 stands as a timeless mirror, reflecting the persistent human tendency to take God's consistent blessings for granted. In our modern world, where food, water, and essential resources often seem readily available through complex human ingenuity and extensive infrastructure, it is remarkably easy to forget the ultimate divine source of all provision. This verse challenges us to cultivate a profound sense of gratitude and spiritual awareness, diligently recognizing God's sovereign hand in every aspect of our lives, from the very air we breathe to the food on our tables and the stability of our societies. It calls us to move beyond a superficial acknowledgment to a deep, reverential fear of the Lord – a fear born not of terror, but of awe, profound respect, and obedient love for the One who faithfully provides for all creation. It compels us to examine our hearts with honesty: do we genuinely acknowledge God as our ultimate Provider, or do we, like ancient Judah, allow spiritual indifference and self-reliance to harden our hearts against Him? Cultivating this grateful and reverent heart transforms our relationship with God, moving us from passive recipients to active worshipers who perceive and celebrate His glory in every sunrise, every meal, and every breath.
Questions for Reflection
FAQ
Why is the "former and latter rain" so significant in this verse?
The "former rain" (Hebrew: yôwreh) typically fell in autumn (October-November), playing a crucial role in softening the hard ground after the long, dry summer. This prepared the soil for plowing and planting the winter crops. The "latter rain" (Hebrew: malqôwsh) arrived in spring (March-April), providing the necessary moisture for these crops to mature and swell before the intense heat of the dry harvest season. For an agrarian society like ancient Israel, the timely and sufficient provision of both these rains was absolutely critical for a successful harvest and, consequently, for their very survival and economic stability. God's consistent provision of these rains "in his season" was a direct, tangible demonstration of His covenant faithfulness and His sovereign control over creation, ensuring the sustenance of His people. The people's failure to acknowledge this profound and vital provision, as highlighted in Jeremiah 5:24, underscored their deep spiritual ingratitude and their dangerous disconnect from their divine Provider.
What does it mean to "fear the LORD" in the context of this verse?
In biblical terms, "fearing the LORD" (Hebrew: yârêʼ) does not primarily mean being terrified of God in a paralyzing way. Instead, it signifies a profound reverence, awe, and respectful submission to His holiness, power, and goodness. It involves acknowledging His supreme authority, His unwavering covenant faithfulness, and His just character. This reverential fear leads to obedience, worship, and a deep, abiding trust in Him. In Jeremiah 5:24, the people's failure to "fear the LORD" means they lacked this essential reverential awe and respect. They did not acknowledge Him as the ultimate source of their blessings, nor did they respond with the appropriate obedience and gratitude that such a relationship demanded. This spiritual indifference was a clear sign of their broken covenant relationship and a precursor to the severe judgment that awaited them, as the fear of the LORD is consistently presented as the very beginning of wisdom.
Christ-Centered Fulfillment
Jeremiah 5:24, with its lament over Judah's failure to acknowledge God's faithful physical provision, finds its ultimate fulfillment and deepest spiritual meaning in Christ. While the Old Testament highlights God's unwavering faithfulness in providing temporal sustenance for physical life, the New Testament reveals God's ultimate and most profound provision in Jesus, who is uniquely presented as the Bread of Life and the Living Water. Just as God faithfully provided the former and latter rains for a physical harvest, He has provided Christ as the spiritual sustenance for eternal life. The people of Judah tragically failed to "fear the LORD" despite His visible and tangible blessings; similarly, fallen humanity often fails to recognize and receive God's greatest provision, salvation through His Son. Jesus Himself lamented this profound spiritual blindness in His own day, echoing Jeremiah's sorrow over those who had eyes but did not see, and ears but did not hear, despite His miraculous signs and life-giving words. In Christ, God not only gives physical rain but pours out the Holy Spirit, bringing forth a spiritual harvest of righteousness and eternal life. The ultimate "appointed weeks of the harvest" point forward to the eschatological ingathering of believers, made possible by the perfect obedience, atoning sacrifice, and glorious resurrection of the Lamb of God who takes away the sin of the world. Thus, Jeremiah's lament foreshadows the greater spiritual apathy that rejects the very source of eternal life, while simultaneously pointing to the One in whom all of God's magnificent promises of provision, both temporal and eternal, are definitively Yes and Amen.