Jeremias 5
Bob Utley · You Can Understand the Bible
Jeremias 5
CONTEXTUAL INSIGHTS Jeremiah 2 spoke of the religious problems of Judah, while Jeremiah 5 speaks of the civic problems. Jeremiah 4-6 are a unified subject (i.e. Judah is sinful and will be invaded, destroyed, and exiled).
Jeremias 5:1-3
5:1 Notice the commands in Jer. 5:1 as Jeremiah (or the citizens of Jerusalem, all the VERBS are PLURAL) is instructed to search for one righteous person (obviously, besides himself). "roam to and fro" ‒ BDB 1001, KB 1439, Polel IMPERATIVE "look" ‒ BDB 906, KB 1157, Qal IMPERATIVE "take note" ‒ BDB 393, KB 390, IMPERATIVE "seek" ‒ BDB 134, KB 152, Piel IMPERATIVE This theme of "no righteous person" among the covenant people is repeated several times in the OT (cf. Isa. 59:16; 63:5; Ezek. 22:30). How shocking! Remember this is poetry, not historical narrative. It is figurative, hyperbolic language to describe the prevalent sin of Judah! There were faithful individuals (i.e. Josiah, his advisers, Jeremiah, Baruch, etc.; see SPECIAL TOPIC: REMNANT (three senses)). Westerners do not understand eastern imagery. Three books have helped me deal with this. Fee and Stuart, How To Read the Bible For All Its Worth G. B. Caird, The Language and Imagery of the Bible D. Brent Sandy, Plowshares and Pruning Hooks: Rethinking the Language of Biblical Prophecy and Apocalyptic Just as an added thought, I have really enjoyed the writings of R. K. Harrison and John H. Walton. They have tried to understand the OT in light of its day and surrounding cultures. SPECIAL TOPIC: EASTERN LITERATURE (biblical paradoxes) ▣ "who does justice; who seeks truth" This is the kind of faithful follower mentioned in Jer. 4:1-2. The "if. . .then. . ." of both passages is a literary way to heighten the lack of such a person, who should not have been the exception but the rule for Israel/Judah, who had the benefits of the Patriarchs the promises the covenant the leaders (Moses, Joshua, David, Hezekiah, Josiah, etc.) the prophets YHWH's revelation of Himself and His will (cf. Rom. 9:4) SPECIAL TOPIC: COVENANT PROMISES TO THE PATRIARCHS SPECIAL TOPIC: JUSTICE SPECIAL TOPIC: COVENANT ▣ "Then I will pardon her" This VERB (BDB 699, KB 757) is a Qal IMPERFECT used in a COHORTATIVE sense. Notice one righteous person brings pardon to the whole (i.e. city or nation). This is surely hyperbole (cf. Gen. 18:26,32), but it does show the sin of Judah the heart of YHWH The LXX adds, "says the Lord," which clarifies who the speaker is. It is often difficult to know who is speaking to whom. This Hebrew concept of corporality can also be seen in Joshua 7 and 2 Chr. 7:14. One can affect the whole for the better or worse! Jesus affected the whole positively (cf. Rom. 5:12-21), as Adam did negatively (cf. Genesis 3). SPECIAL TOPIC: BIBLICAL FAITH IS CORPORATE 5:2 "As the Lord lives" Judeans used YHWH's name flippantly (in violation of Exod. 20:7; Lev. 19:12), but denied His lordship by their lives (cf. Isa. 29:13). This phrase is a play on YHWH, which is from the Hebrew VERB "to be" (cf. Exod. 3:14). SPECIAL TOPIC: NAMES FOR DEITY, D. 5:3 Because YHWH could not find a faithful person, this verse, in a series of parallel lines, describes what He will do (all PERFECTS). You have smitten them but they refused to be sickened You consumed them but they refused to take correction You made their faces harder than rock but they refused to repent (cf. Jer. 5:5e,f) Since repentance (see SPECIAL TOPIC: REPENTANCE [OT]) was no longer a real option, only judgment remained! Just a note about the second VERB in #1 above. It could come from two possible Hebrew roots. חלה ‒ BDB 317 I, KB 316, Qal PERFECT, "to be weak" or "to be sick" חול ‒ BDB 296 I, #2, a., KB 297, "to feel anguish" (cf. Ezek. 30:16) ▣ "truth" This Hebrew term denotes "faithfulness" (BDB 53, cf. Jer. 5:1e; Hab. 2:4). See SPECIAL TOPIC: BELIEVE, TRUST, FAITH AND FAITHFULNESS IN THE OT. Truth is more than accurate facts (see SPECIAL TOPIC: AMEN). It is a godly, faithful lifestyle. ▣ "their faces harder than rock" "Harder" (Piel PERFECT, BDB 304, KB 302) is often used as imagery for people hardening their hearts (cf. Exod. 8:15; Ezek. 3:7-9). The context confirms this play on word meaning. The Judeans refused (Piel PERFECT, BDB 549, KB 540) to repent (Qal INFINITIVE CONSTRUCT, BDB 996, KB 1427).
Jeremias 5:4-6
5:4-6 It seems that the prophet acknowledges Judah's rebellion, but asks permission to address them again in hopes of diverting YHWH's judgment. Judah's spiritual condition they are poor (BDB 195, the opposite of "great," BDB 152, Jer. 5:5) they are foolish (lit. "they have no sense," BDB 383 I, KB 381) they do not know the way of the Lord (i.e. not willful ignorance, but uninformed because of their poverty) Jeremiah's proposal I will go and speak (both COHORTATIVES) to the great (i.e. leadership, cf. Jer. 5:31; they had the opportunity to know the law of the Lord) I will remind them of their knowledge of YHWH's covenant I will inform them of their corporate sin (cf. Jer. 2:20) (1) with one accord (2) broken the yoke (3) burst the bonds 5:4 "the way. . .ordinance" These two words (BDB 202 and 1048) are two of several terms used to describe God's revelation. The point of Jer. 5:4-5 is that those who are uneducated and spend all their time just surviving, might not know God's revelation, but the socially elite do have education and instruction in YHWH's revelation. SPECIAL TOPIC: TERMS FOR GOD'S REVELATION (Using Deuteronomy and Psalms) 5:5 "the yoke" This word (BDB 760) was used by the rabbis to refer to the regulations of the Mosaic Law (cf. Matt. 11:29). ▣ "burst the bonds" These were the cords which held the yoke in place. It is more imagery of known rebellion and covenant violation. 5:6 This verse describes YHWH's judgment in the imagery of predators (imagery for invaders, cf. Jer. 2:15; 4:7; 50:17). It needs to be mentioned that attacks by wild animals were not part of the cursing section of Deut. 28 (v. 26). This threat is repeated in Jer. 7:33; 16:4; 19:7; 34:20. a lion (see SPECIAL TOPIC: LIONS IN THE OT) a wolf a leopard The reason for the attacks was Judah's open-eyed rebellion. many transgressions (BDB 833) numerous apostasies Notice here the parallelism in the first three lines and the last two lines of Jer. 5:6. ▣ "apostasies" See SPECIAL TOPIC: APOSTASY (aphistēmi)
Jeremias 5:7-9
5:5-7 YHWH speaks to Judah and outlines their sins and His appropriate response. their sin your sons have forsaken Me (cf. Jer. 1:16) they have sworn by false gods (opposite of Jer. 4:2 and 5:2) who are not real (cf. Jer. 2:11) they committed adultery (i.e. idolatry or political alliances) they were involved in fertility worship with all the women of the community (cf. Jer. 3:8-9; Ba'al and Asherah worship) YHWH's response He will not pardon them (opposite of Jer. 5:1) He fed them to the full (revelation and blessing) they deserve judgment (Jer. 5:9) 5:7 "sworn by those who are not gods" This is a denial of the existence of the Canaanite gods, but possibly used by the demonic to trick superstitious, fallen mankind, cf. Lev. 17:7; Deut. 32:17; Ps. 106:37; Jer. 2:11; 16:20; Isa. 37:19; Gal. 4:8; Rev. 9:20). SPECIAL TOPIC: DEMONS/FALLEN ANGELS ▣ "sworn. . .fed them to the full" There is a word play between שׁבע ‒ swear (BDB 989, KB 1396, Niphal IMPERFECT with waw) שׂבע ‒ fed to the full (BDB 959, KB 1302, Hiphil IMPERFECT with waw) It is even possible that "swear" should be in both lines, thereby denoting false allegiances to fertility gods. For two good texts on the ridiculousness of worshiping that which you make, see Ps. 115:4-8; Jer. 10:2-5; Hosea 8:4-6. ▣ "trooped to the harlot's house" The MT has a word (BDB 151, KB 177 IMPERFECT) in the Hithpoel stem that has two distinct meanings. gash/cut ‒ an aspect of pagan worship (cf. Deut. 14:1; 1 Kgs. 18:28; Jer. 16:6; 41:5; 48:37; possibly Hosea 7:14) assemble in troops or bands (cf. Hosea 7:14; Micah 5:1) with the implication of spending much time in the prostitutes' house The LXX has "lodged" (UBS Text Project, p. 187-188, gives this option a "C" rating) and the Peshitta has "fought one another." Obviously there is some confusion in meaning in the ancient versions. 5:8 Again the animal world is used to describe human activity. Humans, made in God's image, should act differently than animals in heat (i.e. Jer. 2:23-24)! The first two PARTICIPLES are uncertain. The best guess is "well fed" ‒ BDB 402, KB 404, Pual PARTICIPLE, occurs only here. BDB suggests "testicles." KB suggests "to be in heat," from an Arabic root. "lusty" ‒ BDB 1013, KB 1488, Hiphil PARTICIPLE, which occurs only here. KB suggests it also means "possessing testicles" The LXX has "they were lusty stallions, each neighing for his fellow's wife." Remember for interpreting poetry, look to context (i.e. the strophe) parallelism general sense of the book's larger context similar Hebrew roots cognate language roots common sense "Bible Interpretation Seminar"
Jeremias 5:10-13
5:10-13 This strophe is very similar to Jer. 5:7-9. These were probably independent judgment poems collected and edited. Notice the IMPERATIVES of Jer. 5:10. "go up" ‒ BDB 748, KB 828, Qal IMPERATIVE "destroy" ‒ BDB 1007, KB 1469, Piel IMPERATIVE "do not execute a complete destruction" ‒ BDB 793, KB 889, Qal IMPERFECT negated, used in a JUSSIVE sense, cf. Jer. 4:27c; 5:18; 30:11; 46:28 "strip away" ‒ BDB 693, KB 747, Hiphil IMPERATIVE Also notice the intensified form in Jer. 5:11, "have dealt very treacherously with Me." This is a Qal INFINITIVE ABSOLUTE and an IMPERFECT VERB of the same root (BDB 93, KB 108). In light of this, Jer. 5:10b is a startling statement of hope (cf. Jer. 4:27; 5:10,18; 30:11; 46:28)! A faithful remnant will be spared. SPECIAL TOPIC: THE REMNANT (three senses) 5:10 "For they are not the Lord's" This is referring to the "vines." These Judeans saw their agricultural abundance as a sign of Ba'al's favor! This will change (cf. Jer. 5:12; Leviticus 26; Deuteronomy 27-29). ▣ "But I do not execute complete destruction" A faithful remnant shall remain (cf. Jer. 4:27; 5:10,18; 30:11; 46:28) 5:11 "house of Israel. . .house of Judah" All the sons of Abraham had rebelled (cf. Jer. 3:6-10). 5:12 The VERB "lied about the Lord" (BDB 471, KB 469, Piel PERFECT) may be a word play. Its basic meaning is "lean," the exact opposite of the leaders of Jer. 5:7-8. It denotes people who seem to acknowledge one thing, but in reality acknowledge someone else (cf. Josh. 24:27; Job 8:15; Isa. 59:13). This is an example of Isa. 29:13! They say one thing ("As the Lord lives," Jer. 5:2); they do mean it but they practice fertility rites and swear by Ba'al. ▣ "Not He" NKJV, Peshitta "It is not He" "He is nothing" "He won't really do anything" TEV footnote "We don't want anything to do with Him" "He will do nothing" "It is not so!" "He does not matter" "These things are not so" This is irony. The only true God (i.e. Deut. 32:39; Isa. 43:13) is said to be irrelevant (i.e. will not act, cf. Ezek. 8:12; 9:9; Zeph. 1:12) and the false fertility gods with their false prophets are praised and trusted! It is possible that this brief phrase means "YHWH would never bring judgment on Jerusalem" (AB, p. 40), which was the prophecy of Isaiah (cf. Isaiah 5-12; 36-37) and the repeated message of the false prophets in Jeremiah's day. Isaiah's statement would be true if His people were faithful, but they were not and the consequences of covenant infidelity (cf. Leviticus 26; Deuteronomy 27-29) will come to pass! The Mosaic Covenant is a "conditional" covenant! SPECIAL TOPIC: COVENANT 5:13 Those who were called and charged to speak for YHWH did not have His "spirit," "wind" (BDB 924, i.e. they do not have YHWH's word, Jer. 5:13b; see SPECIAL TOPIC: BREATH, WIND, SPIRIT). False prophets are a recurrent theme in Jeremiah (i.e. 5:31; 14:13-15; 23 and typified by Hananiah in chapter 28). Often people hear what they want to hear! The heart controls the ear! But there are true prophets who do speak for God; Jeremiah was one of them. Verse 13 could be the people's comment about God's prophets, as Jer. 5:12 is their comment about God this is Jeremiah's comment about the false prophets who are speaking "peace," "safety"! They do not have the Spirit! The last line of Jer. 5:12 favors #2. But it is hard to know "who" is speaking to "whom" in the poems of Jeremiah. The interpretation depends on the identity of the speaker and the recipients. Dogmatism is certainly inappropriate. It is best to ascertain the central truth of the literary unit or strophe (or series of strophes) and not push the details!
Jeremias 5:14-17
5:14-17 YHWH ("the Lord, the God of hosts," see SPECIAL TOPIC: LORD OF HOSTS) discloses what He will do in response to His people's rebellion and specifically because of their words in Jer. 5:12. There is some textual question about the PRONOUN "you" or "they." It seems that YHWH is referring, not to Jeremiah's message, but the message of "peace" and "safety" spoken by the false prophets, will destroy the nation of Judah. God is bringing a foreign pagan nation to judge His people (cf. Isa. 5:26-30). Apparently Jer. 5:14 is YHWH speaking to Jeremiah (UBS Handbook on Jeremiah, p. 163). Notice the description of this nation. from afar an enduring nation (or "strong," cf. Jer. 5:15) an ancient nation a nation with a different language (cf. Isa. 28:11) a nation with a mighty army devour your current harvest devour your children devour your herds devour your fields demolish your walled cities and forts It is contexts such as this that have caused me to realize that YHWH often used pagan armies to judge His people. This invasion is often called "coming." This has forced me to rethink my understanding of Jesus' Olivet Discourse (i.e. Matt. 23-25; Mark 13; Luke 17; 21), as well as the book of Revelation. I have recently (2024-2025) rewritten my exegetical verse-by-verse commentaries on all of these. They are free online. SPECIAL TOPIC: COMING ON THE CLOUDS SPECIAL TOPIC: THE SECOND COMING SPECIAL TOPIC: SOON RETURN 5:15 "O house of Israel" There is often confusion related to this term. It can refer to all of the tribes of Jacob's sons (i.e. collective term), but after the United Monarchy, split in 922 B.C. when its capital, Samaria, fell (in Isaiah's day). 5:16 The MT has אשפתו (BDB 80), which means "quiver." However, the previous line in Jer. 5:15 speaks of a language; שפתו, which means "his lip" (cf. NEB, REB, "jaws"; JPSOA footnote emendation yields "whose mouths"). The UBS Text Project gives the MT a B rating (some doubt), which is followed by most English translations. The LXX of this verse has only "all are strong" for Jer. 5:16.
Jeremias 5:18-19
5:18-19 This is a statement of hope, forgiveness, and restoration to the faithful remnant, see SPECIAL TOPIC: THE REMNANT all of the seed of Abraham who will repent of their idolatry The phrase "I will not make a complete destruction" (cf. Jer. 4:27; 5:10; 30:11; 46:28) implies #1. YHWH is addressing His prophet (Jer. 5:19) about how to respond to the obvious question, "Why has God allowed this destruction and exile?" (cf. Jer. 16:10-13; Deut. 29:24-28; 1 Kgs. 9:8-9). It is theologically crucial in an ANE setting that the reason for the exile is not YHWH's weakness, but His people's idolatry!
Jeremias 5:20-29
5:20-29 This is yet another strophe/poem about YHWH's people's (both Israel and Judah) sin (Jer. 5:20). It has imagery from Isa. 6:9-10. It starts off like Jer. 4:5, with several IMPERATIVES related to "hear and respond." "declare" ‒ BDB 16, KB 665, Hiphil IMPERATIVE "proclaim ‒ BDB 1033, KB 1570, Hiphil IMPERATIVE "hear" ‒ BDB 1033, KB 1570, Qal IMPERATIVE Notice how the covenant people are characterized (Jer. 5:21-23). foolish ‒ BDB 698, cf. Jer. 4:22 senseless (lit. "without heart") eyes but cannot see ears but cannot hear do not fear ‒ BDB 431, KB 432, cf. Jer. 1:8; 3:8 do not feel anguish ‒ BDB 296, KB 297, cf. Jer. 5:3; 4:19,31; 51:29 stubborn heart ‒ BDB 710, KB 770, cf. Jer. 6:28; Deut. 21:18 rebellious heart ‒ BDB 598, KB 632, cf. Jer. 4:17; Deut. 21:18 turn aside ‒ BDB 693, KB 747, cf. Jer. 6:28; 15:5; 17:5; 32:40 departed ‒ BDB 229, KB 246 Notice the emphasized personal element ("Me" and "My presence") of #5 and #6. 5:21 "O foolish and senseless people" For the term "foolish" (BDB 698, KB 754), which denotes "thickheaded," see SPECIAL TOPIC: FOOLISH PEOPLE, #4. "Senseless" (BDB 34 II) is simply a Hebrew negative. Context must determine what is negated. Here, it is the thought life and choices of disobedient covenant people who have been given a clear path but refuse to walk in it. SPECIAL TOPIC: THE PATH, THE WAY 5:22c-f In these lines of poetry and Jer. 5:24 c-f, God describes Himself as the creator and sustainer of the planet. It is He who controls nature, not the false, non-existent fertility gods, who cannot. The specific parallel passages that describe YHWH setting bounds on the waters are Gen. 1:9-10; Job 38:8-11 and Ps. 104:5-9. Verse 23 describes rebellious covenant people as breaking through the set boundaries of God! The results of the self-assertion and self-directedness of the Fall (cf. Genesis 3) are obvious and pervasive! SPECIAL TOPIC: WATERS SPECIAL TOPIC: THE FALL OF MANKIND 5:24 "Let us now fear the Lord" This is the often repeated admonition of Exod. 20:20; Deut. 4:10; Ps. 34:11; Prov. 1:7; 9:10; Eccl. 12:13; Isa. 11:2-3. However, these hearers would not respond to Him! They did not fear the Lord (cf. Jer. 2:19). SPECIAL TOPIC: FEAR (OT) 5:25 "Your iniquities have turned these away" The nation's sins caused these calamities (cf. Jer. 2:17; 4:18). 5:26-29 These verses describe the wealthy, powerful leaders. lie in wait watch like fowlers set a trap catch men become great and wealthy by evil means fat (BDB 1031, cf. Deut. 32:15) sleek or skinny (BDB 799, found only here) excel in deeds of wickedness (i.e. could mean (1) "overlook evil," cf. Prov. 19:11; Mic. 7:18 (2) "go beyond" as it is used in Jer. 5:22, BDB 716, KB 778) do not plead the case of the orphan and poor (LXX, "the widow") Judgment is coming (Jer. 5:29)! 5:28 "they excel" "surpass" "know no limits" TEV, NET "there is no limit" "go to any length" "pass beyond" "turned a blind eye" "transgressed" "perverted" The VERB'S (BDB 716, Qal PERFECT) root was used as a NOUN in v. 22 and referred to YHWH setting the permanent boundary of the waters. These sinners knew no boundaries (especially of YHWH's law). 5:29 "Shall I not avenge Myself" This is the exact phrase in 5:9. Jeremiah's revelatory poetic messages were usually given verbally. His scribe, or later compilers, put these sermons together by word plays (cf. vv. 22, 28) or inclusio statements. Jeremiah is not in chronological order.
Jeremias 5:30-31
5:30-31 This short strophe is the conclusion of the description of the apostasy of Abraham's seed. The leaders are corrupt (cf. Jer. 2:8,26; 4:9; 5:13; 6:13; 8:10; 13:13; 14:14-16,18; 18:18) and the people not only tolerate it but revel (cf. Mic. 2:11) in their wickedness and, by implication, participate in it, or would like to! What has happened to covenant faith and faithfulness? ▣ NASB, NKJV "the priests rule on their own authority" "the priests exploit the people" NJB, TEV, JPSOA "the priests rule as the prophets direct" "the priests are in league with them" This question is, from what root does the VERB come? רדה ‒ BDB 921, KB 1190, Qal imperfect, "to rule" (NASB, NKJV) ירד ‒ BDB 432, KB 434, "to go down" in the sense of joining hands or cooperation (i.e. with the false prophets, cf. NJB, TEV. JPSOA, REB) ▣ "But what will you do at the end of it" This may refer to the false promises and hopes of the false prophets. What will they do when the invader comes? They will lose all credibility (cf. Deut. 18:20-22).