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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.
We must conduct our festivals and rejoice with fear and trembling. A faithful Christian, the psalm says, must not sing the songs of the heathen or have anything to do with the principles and doctrines of strange assemblies. It may happen that through their songs, he might make mention of the names of idols, which God forbids the faithful to do. The Lord scolds certain people through Jeremiah and says, “Your children have forsaken me, and have sworn by those who are no gods.”
(Vers. 7 seqq.) How can I be propitious to you? Your sons have forsaken me, and they swear by those who are not gods. I have satisfied them, and they have committed adultery, and they have indulged in the house of a prostitute. They are lovers of horses, and they have become emissaries to me. Each one neighs after his neighbor's wife. Will I not visit them for these things, says the Lord? Will my soul not avenge itself on such a nation? Catalogue of the sins of Jerusalem: while she says that she does not know God, by whom she can be shown mercy. Your sons have forsaken me, she says. Not my sons, but yours: they swear by those who are not gods, I have fed them and they have committed adultery. Let those who received wealth from the Lord listen to this and serve luxury. The lovers of horses have become lovers of women. Concerning emissaries, it is written in Hebrew: Mosechim (), which all translated with a consonant voice, that is, pulling, to show the greatness of the genitals, as in the said Ezekiel: like the flesh of donkeys, their flesh (Ezek. XXIII, 20). This is what is written in another place: They were compared to foolish beasts, and became like them (Psalm 48:13). And it shows such madness of lust, that not only does it call desire for pleasure, but also neighing, that is, the sound of horses, and it preserves the metaphor of raging horses for lust. When you do these things, he says, are you not worthy of punishment? And note that here visitation is used as punishment and torment, according to what is written: I will visit their iniquities with a rod. And in such a nation my soul will not be avenged (Psalm 88:33)? After it is bound by sins, it is not called the people of God, but a nation from which the soul of God has departed, according to what is written: My soul hates your new moons, your Sabbaths and your festivals (Isaiah 1:13). But what is said in the Old Testament for emotion, is written in the New Testament for truth: With the Savior saying: I have the power to lay down my life, and I have the power to take it up again (John 10:18).
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SUMMARY
Jeremiah 5:7 stands as a profound divine lament, articulating God's righteous inability to extend pardon to Judah due to their egregious and multifaceted rebellion. Despite having been abundantly blessed and sustained by the Lord, the people of Judah had utterly abandoned their covenant relationship, pledging allegiance to non-existent idols, engaging in pervasive spiritual and literal adultery, and openly participating in immoral practices associated with pagan worship. This verse encapsulates the deep ingratitude and profound covenant infidelity that necessitated the impending divine judgment, revealing the severity of their unrepentant sin and the just nature of God's response to persistent apostasy.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 5:7 is rich in Imagery and Metaphor, particularly the pervasive use of Adultery to describe Judah's spiritual unfaithfulness to God. This metaphor vividly portrays the covenant relationship between Yahweh and Israel as a sacred marriage, making their idolatry and widespread immorality a profound act of betrayal and infidelity. The phrase "sworn by them that are no gods" employs powerful Irony, highlighting the absurdity and utter futility of worshipping non-entities and powerless idols while simultaneously forsaking the true, living God who had blessed them so abundantly. The opening, "How shall I pardon thee for this?", is a potent Rhetorical Question, not seeking an answer but emphasizing the insurmountable moral and judicial barrier their unrepentant sin has created to the immediate exercise of divine mercy. The stark juxtaposition of God's abundant provision ("when I had fed them to the full") with their subsequent rebellion and immorality creates a profound Contrast, underscoring the depth of their ingratitude and making their sin all the more reprehensible. The description of them assembling "by troops in the harlots' houses" uses Hyperbole and vivid imagery to convey the widespread, brazen, and collective nature of their sin, suggesting a societal embrace of depravity.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 5:7 profoundly articulates the theological principles of divine justice, covenant faithfulness, and the devastating consequences of human depravity. It reveals a God who, while merciful and long-suffering, is also immutably righteous and holy, unable to simply overlook persistent and unrepentant sin that violates the very foundation of His covenant relationship with His people. The verse emphasizes that divine blessings, when met with ingratitude and rebellion, do not lead to further grace in the absence of repentance, but rather to a just reckoning. The spiritual adultery described here is not merely a moral failing but a cosmic betrayal, a rejection of the one true God in favor of worthless idols, leading inevitably to societal breakdown and the necessity of divine judgment to uphold God's character and the integrity of the covenant.
REFLECTION AND APPLICATION
Jeremiah 5:7 serves as a sobering mirror for believers today, challenging us to examine the true nature of our allegiance and gratitude towards God. It warns against the insidious danger of spiritual complacency that can arise amidst prosperity and comfort. When God provides abundantly, do we draw closer to Him in worship and obedience, or do we, like Judah, become "fed to the full" and turn to "no gods" – modern idols such as wealth, status, pleasure, self-sufficiency, or even our own opinions? This passage compels us to scrutinize our hearts for any form of spiritual adultery, recognizing that anything that takes God's rightful place in our lives constitutes a betrayal of our covenant relationship with Him. It calls for radical self-examination, genuine repentance, and a renewed commitment to singular devotion to the Lord, lest we, too, face the just consequences of unfaithfulness that diminish our spiritual vitality and witness.
Questions for Reflection
FAQ
What does "sworn by them that are no gods" mean?
Answer: This phrase refers to the practice of making oaths or pledges of allegiance to false deities, or idols. In ancient Near Eastern cultures, swearing by a god invoked that god's power and authority, signifying loyalty and trust. By swearing by "no gods," the people of Judah were not only worshipping false deities (a direct violation of the first commandment, as seen in Exodus 20:3), but they were also acknowledging and empowering entities that, from God's perspective, had no real existence, power, or authority. It highlights the utter futility, spiritual blindness, and profound insult of their idolatry, as they exchanged the worship of the living, omnipotent God for that of worthless, powerless creations of human hands.
Is the "adultery" mentioned in Jeremiah 5:7 literal or spiritual?
Answer: In Jeremiah 5:7, the "adultery" (Hebrew nâʼaph) carries both a literal and a profound spiritual meaning, which is a common and powerful literary device in prophetic literature. Literally, it refers to the widespread sexual immorality and prostitution prevalent in Judahite society, which was often intertwined with pagan worship practices that included ritual prostitution in "harlots' houses." Spiritually, and more profoundly, it functions as a potent metaphor for Israel's covenant unfaithfulness to Yahweh. God had entered into a covenant relationship with Israel, akin to a sacred marriage (a theme vividly portrayed in Ezekiel 16 and Hosea 1-3), and their pursuit of other gods was seen as an act of spiritual infidelity or harlotry against their divine Husband. Thus, the verse condemns both the moral decay and the deep theological apostasy of the people.
CHRIST-CENTERED FULFILLMENT
Jeremiah 5:7, with its stark portrayal of Judah's unpardonable sin and God's righteous inability to overlook their rebellion, powerfully foreshadows the ultimate and necessary solution found in Jesus Christ. The rhetorical question, "How shall I pardon thee for this?", highlights humanity's desperate need for a divine mediator and a perfect, atoning sacrifice. Judah's covenant infidelity, spiritual adultery, and profound ingratitude represent the universal human condition of sin, where all have "forsaken" God and pursued "no gods" of their own making, falling short of His glory (Romans 3:23). Because God is perfectly just and holy, sin cannot simply be ignored; it demands a righteous response and a just penalty. This is precisely where Christ enters the narrative of redemption. He is the sinless Lamb of God who takes away the sin of the world, the one through whom God can justly pardon. Through His atoning death on the cross, Jesus fully satisfied the demands of God's justice, bearing the penalty for humanity's spiritual adultery and rebellion. He inaugurated a new covenant, not written on stone tablets but on hearts, where true forgiveness, a renewed relationship with God, and the power to live faithfully are made possible through the indwelling Spirit (Hebrews 8:6-13). Thus, what was impossible for Judah due to their persistent and unrepented sin in Jeremiah's day—a just pardon that would avert judgment—became gloriously possible for all who believe in Christ, demonstrating God's ultimate love and perfect provision for reconciliation (Romans 5:8).