Jeremiah 5:24 Komentář

Reproof for sin and threatenings of judgment are intermixed in this chapter, and are set the one over against the other: judgments are threatened, that the reproofs of sin might be the more effectual to bring them to repentance; sin is discovered, that God might be justified in the judgments threatened. I. The sins they are charged with are very great: - Injustice (Jer 5:1), hypocrisy in religion (Jer 5:2), incorrigibleness (Jer 5:3), the corruption and debauchery of both poor and rich (Jer 5:4, Jer 5:5), idolatry and adultery (Jer 5:7, Jer 5:8), treacherous departures from God (Jer 5:11), and impudent defiance of him (Jer 5:12, Jer 5:13), and, that which is at the bottom of all this, want of the fear of God, notwithstanding the frequent calls given them to fear him (Jer 5:20-24). In the close of the chapter they are charged with violence and oppression (Jer 5:26-28), and a combination of those to debauch the nation who should have been active to reform it (Jer 5:30, Jer 5:31). II. The judgments they are threatened with are very terrible. In general, they shall be reckoned with (Jer 5:9, Jer 5:29). A foreign enemy shall be brought in upon them (Jer 5:15-17), shall set guards upon them (Jer 5:6), shall destroy their fortification (Jer 5:10), shall carry them away into captivity (Jer 5:19), and keep all good things from them (Jer 5:25). Herein the words of God's prophets shall be fulfilled (Jer 5:14). But, III. Here is an intimation twice given that God would in the midst of wrath remember mercy, and not utterly destroy them (Jer 5:10, Jer 5:18). This was the scope and purport of Jeremiah's preaching in the latter end of Josiah's reign and the beginning of Jehoiakim's; but the success of it did not answer expectation.

INTRODUCTION TO JEREMIAH 5 This chapter contains a further account of the destruction of the Jews by the Chaldeans, and the causes of it, the sins of the people, as want of justice and truth; being so corrupt, that a just and faithful man was not to be found among them; could there, the city would have been pardoned for his sake, Jer 5:1, their swearing falsely by the name of the Lord, Jer 5:2, their incorrigibleness by chastisements, which was the case not only of the lower, but higher rank of people, Jer 5:3, wherefore the enemy, who for his cruelty is compared to a lion, a wolf, and a leopard, is threatened to be let in among them, Jer 5:6, then other sins are mentioned as the cause of it, as idolatry and adultery, Jer 5:7 hence the enemy has a commission to scale their walls, take away their battlements, though not to make a full end, the Lord disowning them for his, Jer 5:10, because of their perfidy against him, their belying of him, contradicting what he had said, and despising the word sent by his prophets, Jer 5:11, wherefore it is threatened, that his word like fire should devour them; and that a distant, mighty, and ancient nation, of a foreign speech, should invade them; who, like an open sepulchre, would devour them, and eat up the increase of their fields, vineyards, flocks, and herds, and impoverish their cities, yet not make a full end of them, Jer 5:14, and in just retaliation should they serve strangers in a foreign country, who had served strange gods in their own, Jer 5:19 then a declaration is published, and an expostulation is made with them, who are represented as foolish, ignorant, and blind, that they would fear the Lord; which is pressed by arguments taken from the power of God, in restraining the sea, which had no effect upon them; and from the goodness of God, in giving the former and latter rain, and the appointed weeks of the harvest, which their sins turned away and withheld from them, Jer 5:20, and then other sins are mentioned as the cause of God's visiting them in a way of vengeance, as the defrauding of men in trade, and the oppression of the fatherless and the poor in judgment; and false prophesying, to the advantage of the priests, and the king of the people, Jer 5:26.

Neither say in their heart,.... It came not into their mind, they never once thought of it, namely, of what follows, let us now fear the Lord our God; they were not influenced and engaged to the fear of God, neither by his power in the preceding instance, nor by his goodness in the following one: that giveth rain; in common, all the year round, at proper times, for the use of men and beasts. This is a pure gift of God, and an instance of his goodness, and is peculiar to him, what none of the gods of the Gentiles could give, Jer 14:22, both the former and the later, in his season; there were two particular seasons in the year in which the land of Israel had rain; the one was in the month Marchesvan, answering to part of October and part of November, and this was the former rain, after the seed was sown in the earth; and the other was in the month of Nisan, answering to part of March and part of April, just before the time of harvest, and this was the latter rain: he reserveth unto us the appointed weeks of the harvest; which was reckoned by weeks, because of the seven weeks between the passover and pentecost: the barley harvest began at the former, and the wheat harvest at the latter, called the feast of weeks, Exo 34:22 and these were appointed of God, the harvest itself, Gen 8:22 and the weeks in which it was gathered in, Lev 23:15, and these appointments and promises the Lord carefully observed, and faithfully kept.

(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.

THE CAUSE OF THE JUDGMENTS TO BE INFLICTED IS THE UNIVERSAL CORRUPTION OF THE PEOPLE. (Jer. 5:1-31) a man--As the pious Josiah, Baruch, and Zephaniah lived in Jerusalem at that time, Jeremiah must here mean the mass of the people, the king, his counsellors, the false prophets, and the priests, as distinguished from the faithful few, whom God had openly separated from the reprobate people; among the latter not even one just person was to be found (Isa 9:16) [CALVIN]; the godly, moreover, were forbidden to intercede for them (Jer 7:16; compare Gen 18:23, &c.; Psa 12:1; Eze 22:30). see . . . know--look . . . ascertain. judgment--justice, righteousness. pardon it--rather, her.

rain . . . former . . . latter--The "former" falls from the middle of October to the beginning of December. The "latter," or spring rain in Palestine, falls before harvest in March and April, and is essential for ripening the crops (Deu 11:14; Joe 2:23). weeks of . . . harvest--the seven weeks between passover and pentecost, beginning on the sixteenth of Nisan (Deu 16:9). By God's special providence no rain fell in Palestine during the harvest weeks, so that harvest work went on without interruption (see Gen 8:22).