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 5:25–31. His three-level outline is real structure in the source text, so it is rendered as structure.
Here, I. The prophet shows them what mischief their sins had done them: They have turned away these things (Jer 5:25), the former and the latter rain, which they used to have in due season (Jer 5:24), but which had of late been withheld (Jer 3:3), by reason of which the appointed weeks of harvest had sometimes disappointed them. "It is your sin that has withholden good from you, when God was ready to bestow it upon you." Note, It is sin that stops the current of God's favour to us, and deprives us of the blessings we used to receive. It is that which makes the heavens as brass and the earth as iron.
II.He shows them how great their sins were, how heinous and provoking.
When they had forsaken the worship of the true God, even moral honesty was lost among them: Among my people are found wicked men (Jer 5:26), some of the worst of men, and so much the worse they were for being found among God's people.
1.They were spiteful and malicious. Such are properly wicked men, men that delight in doing mischief. They were found (that is, caught) in the very act of their wickedness. As hunters or fowlers lay snares for their game, so did they lie in wait to catch men, and made a sport of it, and took as much pleasure in it as if they had been entrapping beasts or birds. They contrives ways of doing mischief to good people (whom they hated for their goodness), especially to those that faithfully reproved them (Isa 29:21), or to those that stood in the way of their preferment or whom they supposed to have affronted them or done them a diskindness, or to those whose estates they coveted; so Jezebel ensnared Naboth for his vineyard. Nay, they did mischief for mischief's sake.
2.They were false and treacherous (Jer 5:27): "As a cage, or coop, is full of birds, and of food for them to fatten them for the table, so are their houses full of deceit, of wealth obtained by fraudulent practices or of arts and methods of defrauding. All the business of their families is done with deceit; whoever deals with them, they will cheat him if they can, which is easily done by those who make no conscience of what they say and do. Herein they overpass the deed of the wicked, Jer 5:28. Those that act by deceit, with a colour of law and justice, do more mischief perhaps than those wicked men (Jer 5:26) that carry all before them by open force and violence; or they are worse than the heathen themselves, yea, the worst of them. And (would you think it?) they prosper in these wicked courses and therefore their hearts are hardened in them. They are greedy of the world, because they find it flows in upon them, and they stick not at any wickedness in pursuit of it, because they find that it is so far from hindering their prosperity that it furthers it: They have become great in the world; they have waxen rich, and thrive upon it. They have wherewithal to make provision for the flesh to fulfill all the lusts of it, to which they are very indulgent, so that they have waxen fat with living at ease and bathing themselves in all the delights of sense. They are sleek and smooth: The shine; they look fair and gay; every body admires them. And they pass by matters of evil (so some read the following words); they escape the evils which one would expect their sins should bring upon them; they are not in trouble as other men, much less as we might expect bad men," Psa 73:5, etc.
3.When they had grown great, and had got power in their hands, they did not do that good with it which they ought to have done: They judge not the cause, the cause of the fatherless, and the right of the needy. The fatherless are often needy, always need assistance and advice, and advantage is taken of their helpless condition to do them an injury. Who should succour them then but the great and rich? What have men wealth for but to do good with it? But these would take no cognizance of any such distressed cases: they had not so much sense of justice, or compassion for the injured; or, if they did concern themselves in the cause, it was not to do right, but to protect those that did wrong. And yet they prosper still; God layeth not folly to them. Certainly then the things of this world are not the best things, for often-times the worst men have the most of them; yet we are not to think that, because they prosper, God allows of their practices. No; though sentence against their evil works be not executed speedily, it will be executed.
4.There was a general corruption of all orders and degrees of men among them (Jer 5:30, Jer 5:31); A wonderful and horrible thing is committed in the land. The degeneracy of such a people, so privileged and advanced, was a wonderful thing, and to be viewed with amazement. How could they ever break through so many obligations? It was a horrible thing, a thing to be detested and the consequences of it dreaded. To frighten ourselves from sin, let us call it a horrible thing. What was the matter? In short, this:
(1.)The leaders misled the people: The prophets prophesy falsely, counterfeit a commission from heaven when they are factors for hell. Religion is never more dangerously attacked than under colour and pretence of divine revelation. But why did not the priests, who had power in their hands for that purpose, restrain these false prophets? Alas! instead of doing that they made use of them as the tools of their ambition and tyranny: The priests bear rule by their means; they supported themselves in their grandeur and wealth, their laziness and luxury, their impositions and oppressions, by the help of the false prophets and their interest in the people. Thus they were in a combination against every thing that was good, and strengthened one another's hands in evil.
(2.)The people were well enough pleased to be so misled: "They are my people," says God, "and should have stood up for me, and borne their testimony against the wickedness of their priests and prophets; but they love to have it so." If the priests and prophets will let them alone in their sins, they will give them no disturbance in theirs. They love to be ridden with a loose rein, and like those rulers very well that will not restrain their lusts and those teachers that will not reprove them.
III.He shows them how fatal the consequences of this would certainly be. Let them consider,
1.What the reckoning would be for their wickedness (Jer 5:29): Shall not I visit for these things? as before, Jer 5:9. Sometimes mercy rejoices against judgment: How shall I give thee up, Ephraim? Here, judgment is reasoning against mercy: Shall I not visit? We are sure that Infinite Wisdom knows how to accommodate the matter between them. The manner of expression is very emphatic, and denotes,
(1.)The certainty and necessity of God's judgments: Shall not my soul be avenged? Yes, without doubt, vengeance will come, it must come, if the sinner repent not.
(2.)The justice and equity of God's judgments; he appeals to the sinner's own conscience, Do not those deserve to be punished that have been guilty of such abominations? Shall he not be avenged on such a nation, such a wicked provoking nation as this?
2.What the direct tendency of their wickedness was: What will you do in the end thereof? That is, (1.) "What a pitch of wickedness will you come to at last! What will you do? What will you not do that is base and wicked. What will this grow to? You will certainly grow worse and worse, till you have filled up the measure of your iniquity." (2.) "What a pit of destruction will you come to at last! When things are brought to such a pass as this, nothing can be expected from you but a deluge of sin, so nothing can be expected from God but a deluge of wrath; and what will you do when that shall come?" Note, Those that walk in bad ways would do well to consider the tendency of them both to greater sin and utter ruin. An end will come; the end of a wicked life will come, when it will be all called over again, and without doubt will be bitterness in the latter end.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
(Verse 27 and following) Therefore they have been magnified and enriched: they have become fat and grown thick, and have passed over my words wickedly: they have not judged the cause, the cause of the orphan, so they did not direct the judgment of the poor (or widow). Will I not visit them for these things, says the Lord: or will not my soul take vengeance upon a nation of this kind? If I were to list all the things that have been omitted in the Septuagint edition, it would be a long task. Those who plot, he says, delight in the nudity of others, thus they have been magnified and enriched because they have done superior things. They have become thick and fat, according to what is written: He has grown fat and has become fat, and he kicked. And they have disregarded my words, because with the conscience of wealth they have said about the Gospel: Soul, you have many good things stored up for many years: rest, eat, drink, revel. However, they have gone astray in their wickedness, and they have not set the judgment of God before their eyes, despising all men. They have scorned the orphan and the poor: for which reason the LXX have said, 'widows,' which is not found in the Hebrew; for 'Ebionim' properly signifies the poor, not widows. But what follows, 'Shall I not visit for these things?' says the Lord: 'or shall not my soul be avenged on such a nation?' has already been explained above.
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Summary
Jeremiah 5:27 delivers a potent indictment against the pervasive corruption and moral decay within Judah, vividly illustrating how deceit had become the very foundation of their societal structures and economic success. Through the striking analogy of a birdcage overflowing with birds, the prophet exposes how the homes of the wicked were not merely touched by but entirely saturated with fraud and ill-gotten gains, leading directly to their unjust prosperity. This verse serves as a stark condemnation of a society where unrighteousness was not only tolerated but actively rewarded, setting the stage for inevitable divine judgment.
Context
Literary Context
Jeremiah 5:27 is deeply embedded within Jeremiah's extensive prophetic indictment against Judah's profound unfaithfulness and moral depravity. Chapter 5 initiates with God's challenge to find a single righteous individual in Jerusalem, swiftly revealing the widespread rebellion and rejection of divine truth, from the common populace to the spiritual leaders. Verses 20-29 meticulously detail specific charges against the people, emphasizing their spiritual blindness, their refusal to acknowledge or fear the Lord, and their blatant disregard for justice. The preceding verses Jeremiah 5:25-26 lament that their iniquities have withheld good from them and describe wicked men lying in wait like fowlers, setting traps for unsuspecting prey. Verse 27 directly extends this imagery, transitioning from the fowler's trap to the outcome of their schemes, revealing the ill-gotten wealth accumulated in their homes. The subsequent verse Jeremiah 5:28 further elaborates on their unjust practices, specifically condemning their failure to advocate for the fatherless or defend the rights of the needy, which then leads directly to the rhetorical question of divine judgment in Jeremiah 5:29.
Historical & Cultural Context
The prophet Jeremiah ministered during the tumultuous final decades of the Kingdom of Judah, roughly from 627 to 586 BCE, spanning the reigns of Josiah, Jehoiakim, Jehoiachin, and Zedekiah, culminating in the Babylonian exile. This era was characterized by profound political instability, shifting alliances with dominant regional powers like Egypt and Babylon, and a deep spiritual decline despite Josiah's earlier attempts at reform. Idolatry, social injustice, and a superficial adherence to the Mosaic covenant were rampant. The wealthy elite and those in positions of power frequently exploited the poor and vulnerable, manipulating the legal and economic systems for personal gain. The vivid imagery of a "cage full of birds" would have been immediately comprehensible to an agrarian society deeply familiar with fowling, trapping, and the common sight of captured birds. The concept of "houses full of deceit" speaks to a deep-seated corruption that permeated the very fabric of domestic and economic life. The home, typically a sanctuary of security and integrity, had become a repository of ill-gotten wealth and fraudulent schemes, reflecting a society that had abandoned the ethical demands of the Mosaic Law, particularly concerning justice and care for the marginalized, as seen in passages like Deuteronomy 24:14-15.
Key Themes
Jeremiah 5:27 significantly contributes to several overarching themes pervasive throughout the book of Jeremiah. Firstly, it powerfully underscores the theme of Pervasive Corruption and Deceit, demonstrating how dishonesty had not only entered but thoroughly saturated the lives and homes of the people, making their very prosperity a testament to their moral bankruptcy. This resonates with the prophet's lament about the inherent deceitfulness of the human heart. Secondly, the verse highlights the theme of Unjust Prosperity, revealing a disturbing reality where wickedness appeared to be rewarded, challenging the righteous and provoking divine indignation. This stands in stark contrast to the covenant ideal where obedience brought blessing and righteousness led to true flourishing, as outlined in Deuteronomy 28. Finally, it implicitly reinforces the theme of Divine Judgment and Accountability, as God's detailed indictment of their sins, including this economic exploitation, serves as the righteous basis for the impending catastrophe of the Babylonian exile. The prophet's consistent message warns that such systemic injustice will inevitably lead to God's righteous intervention, a central narrative thread throughout the entire book of Jeremiah.
Exposition and Analysis
Key Word Analysis
This term refers to a bird-trap, often made with a mechanism to spring shut, or a wicker basket. In this context, it vividly conveys the image of a container designed to hold something captive or to be abundantly filled. The analogy suggests that just as a trap is filled with captured birds, the houses of the wicked are filled with the spoils of their deceitful practices, implying both the means of their ill-gotten gain and the resulting accumulation.
This word denotes a house in its broadest sense, encompassing not just the physical dwelling but also the household, family, and even one's entire estate or possessions. By stating their "houses" are full of deceit, Jeremiah implies that dishonesty permeated their entire domestic and economic sphere, affecting their family life, business dealings, and accumulated wealth. It points to a systemic corruption, not merely isolated acts of fraud.
Derived from a root meaning "to deceive," this noun signifies fraud, treachery, guile, or falsehood. Its presence in the houses, likened to birds in a cage, emphasizes that their wealth was not earned honestly but obtained through cunning, trickery, and exploitation. This "deceit" is the very substance filling their homes, indicating that their lives were characterized by dishonest dealings.
Verse Breakdown
"As a cage is full of birds"
This opening clause establishes a vivid simile. The "cage" (Hebrew kᵉlûwb) is a familiar image of a container or trap, and "birds" (Hebrew ʻôwph) represent the numerous captives. This sets up the expectation of something being abundantly filled or overflowing, immediately drawing the listener into a tangible, relatable comparison of volume and content.
"so are their houses full of deceit"
This is the core of the simile, applying the imagery of the full cage to the homes of the wicked. Their "houses" (Hebrew bayith), representing their entire domestic and economic sphere, are not just touched by deceit but are "full" (Hebrew mâlêʼ) of it. "Deceit" (Hebrew mirmâh) here encompasses fraud, treachery, and guile. This means their homes are repositories of ill-gotten gains and the schemes used to acquire them, indicating a pervasive and saturating presence of dishonesty in their lives and possessions.
"therefore they are become great, and waxen rich"
This concluding clause reveals the disturbing consequence of their deceit-filled lives. The "therefore" (Hebrew lāḵēn) establishes a direct causal link: because their houses are full of deceit, they have "become great" (Hebrew gâdal, indicating increased status, influence, or power) and "waxen rich" (Hebrew ʻâshar, signifying material prosperity and wealth). This highlights the ironic and unjust reality that their worldly prominence and material abundance were a direct result of their immoral and fraudulent practices, rather than honest labor or divine blessing.
Literary Devices
Jeremiah 5:27 employs several powerful Literary Devices to convey its message with striking impact. The most prominent is the Simile, explicitly stated with "As... so..." It draws a direct comparison between the houses of the wicked, brimming with deceit, and a birdcage overflowing with captured birds. This creates vivid Imagery, allowing the audience to visualize the extent to which dishonesty permeated every aspect of their lives and homes. The "birds" in the cage can also be seen as a form of Symbolism, representing the trapped spoils of their fraudulent activities or even the victims of their exploitation, ensnared by their schemes. Furthermore, there is a profound Irony embedded in the verse: the very means of their moral corruption (deceit) is presented as the direct cause of their worldly success ("become great, and waxen rich"). This challenges conventional notions of justice and prosperity, setting the stage for God's impending judgment on such an inverted moral order where wickedness yields apparent reward.
Theological and Thematic Connections
Jeremiah 5:27 profoundly reveals the theological consequences of a society that has abandoned divine truth for self-serving gain. It underscores the biblical principle that while the wicked may temporarily prosper through illicit means, their success is built on a foundation of sand, ultimately leading to divine judgment. This verse challenges the notion that material wealth is always a sign of God's blessing, forcing a re-evaluation of the sources and methods of prosperity. It highlights God's unwavering commitment to justice and righteousness, demonstrating that He sees and condemns the hidden deceit and exploitation, even when it appears to lead to worldly "greatness" and riches. The prophet's message serves as a timeless warning against the allure of ill-gotten gain and the spiritual decay that inevitably accompanies it.
Reflection and Application
Jeremiah 5:27 serves as a piercing mirror, inviting us to examine the foundations of our own prosperity and the integrity of our dealings. In a world that often celebrates material success regardless of its origins, this verse calls us back to God's unchanging standard of righteousness. It challenges us to consider whether our "houses" – our lives, our businesses, our families, and our accumulated resources – are truly built on truth and justice, or if they are, perhaps subtly, "full of deceit." The warning is not merely against grand schemes of fraud, but against any form of dishonesty, exploitation, or compromise of integrity that might lead to personal gain. True, lasting prosperity, from a biblical perspective, is not measured by the size of one's bank account or the extent of one's influence, but by the righteousness of one's character and the purity of one's heart before God. This verse compels us to prioritize integrity over worldly success, trusting that God's ways, though sometimes challenging and counter-cultural, ultimately lead to genuine flourishing and eternal reward.
Questions for Reflection
FAQ
Does this verse mean that all wealth is gained through deceit?
No, Jeremiah 5:27 does not imply that all wealth is gained through deceit. Rather, it specifically condemns the wealth of those in Judah who had become "great" and "rich" because their "houses were full of deceit." The verse highlights a particular problem of unjust prosperity, where material gain was a direct result of fraudulent and exploitative practices prevalent in that society. The Bible consistently affirms honest labor, diligent work, and righteous stewardship as legitimate pathways to blessing and prosperity (e.g., Proverbs 10:4). This verse is a specific indictment of a corrupted system where wickedness was rewarded, not a general statement about the origins of all wealth.
How does this verse relate to God's justice?
Jeremiah 5:27 is a crucial part of God's indictment against Judah, laying bare the specific sins that necessitate His impending judgment. It powerfully demonstrates that God is not blind to the hidden injustices and exploitative practices of His people, even when those practices lead to apparent worldly success. The phrase "therefore they are become great, and waxen rich" highlights the causal link between their pervasive deceit and their material prosperity, which is a direct affront to God's righteous and just character. While it might appear that the wicked are getting away with their sins, the broader context of Jeremiah's prophecy, and indeed the entire biblical narrative, assures us that God's justice will ultimately prevail. This verse sets the stage for the inevitable consequences that will follow, as seen in passages like Jeremiah 5:29, where God declares He will "punish them for these things."
Christ-Centered Fulfillment
Jeremiah 5:27, with its stark portrayal of a society whose prosperity is built on deceit and exploitation, finds its ultimate answer and profound fulfillment in the person and redemptive work of Jesus Christ. While the people of Judah sought "greatness" and "riches" through treachery and ill-gotten gains, Christ exemplified true greatness through radical humility and self-sacrificial love, emptying Himself to take the form of a servant (Philippians 2:7). He meticulously exposed the deep-seated deceit of the human heart (Mark 7:21-23) and the profound hypocrisy of those who outwardly appeared righteous but inwardly were full of greed and self-indulgence (Matthew 23:27-28). Jesus did not accumulate earthly wealth; instead, He became poor for our sake, so that we, through His poverty, might become rich in true spiritual blessings (2 Corinthians 8:9). His kingdom is not built on the exploitation of others or the accumulation of ill-gotten gains, but on righteousness, peace, and joy in the Holy Spirit (Romans 14:17). The "deceit" that filled the houses of Judah is ultimately overcome by the "truth" that is embodied in Jesus (John 14:6), who is the Way, the Truth, and the Life. His perfect life and atoning sacrifice on the cross paid the ultimate price for our deceitful hearts, offering a pathway to genuine, eternal riches that are incorruptible and undefiled (1 Peter 1:4), a stark and glorious contrast to the fleeting, ill-gotten wealth condemned in Jeremiah.