Jeremiah 35

Jeremiah 35:1

The Soul Struggle of Jeremiah

Jeremiah is fully involved in his message (Jeremiah 4:19). He experiences what he preaches. He experiences the weight of it and is weighed down by it. It touches him deep inside. His intestines get upset and his heart is restless at the sight of the misery that is coming. It is impossible for him to remain silent about it. He must pass it on to warn. He hears the trumpet call and the shouts of the enemy armies. In this way he makes himself one with the people, the remnant in which the Spirit of Christ is. He is weighed down by the wicked condition of the people and experiences God’s anger over it. He represents the voice of the faithful remnant. It is the language of the book of Psalms.

In the spirit, he sees how disaster on disaster occurs (Jeremiah 4:20). There are reports of one calamity after another, just like the messengers who come to Job. One hasn’t finished telling him about the calamity or the next one is already arriving with a new message of doom (Job 1:13-19). The whole land is destroyed by the enemy. In an instant, any family life in tents has become impossible because the tents have been destroyed. Jeremiah speaks of “my tents”, so much concerned is he with the people. He completely empathizes with the approaching horrors.

He asks the LORD how long he has to watch the enemy has the say (Jeremiah 4:21). The question “how long” is also common in the book of Psalms. His suffering shows a deep patriotism that no one feels as he does. Fellowship with God and obedience to His service always deepen the servant’s sensitivity. How can this man, so deeply concerned with the fate of his people, later be accused of treason?

The LORD answers him that the cause of all this misery is with “My people” (Jeremiah 4:22). Here we also hear the pain in the heart of the LORD. Although they are His people, they do not know Him. ‘Knowing’ here implies living in fellowship with Him and interacting with Him in love and trust. He must say of them that they are “stupid children”, living without understanding Who He is and who they themselves are (cf. Proverbs 1:7). They know well how to do evil, they are even “shrewd” in that, but they are ignorant of doing good, of that they “do not know”.

The Lord expects us to be wise in what is good and innocent in what is evil (Romans 16:19b). We must not interchange good and evil in our hearts and lives, nor mix them together (Isaiah 5:20).

Jeremiah 35:2

The Cosmic Disaster

Jeremiah sees in the spirit the consequences of the enemy’s coming. He sees God’s judgment as a cosmic catastrophe that will make the land “formless and void” (Jeremiah 4:23), as the earth was before God began to form and fill it (Genesis 1:2). The heavens lack light. What stands for firmness and stability, “mountains” and “all the hills”, is moved to and fro (Jeremiah 4:24). There is no longer a living creature to be seen (Jeremiah 4:25). Nor is there any life to be seen further, for the fertile land has become a wilderness, and the gathering places of people, the cities, have been pulled down (Jeremiah 4:26).

The description is vivid, simple, direct, wide in references, and earnest in content. These are unique verses. The prophet is led by the Spirit to witness this cosmic disaster. Four times it says “I looked”. It applies to the coming day of the LORD. All of nature will be upended and no element of it will be left untouched.

And if then we expect this to be because of the work of the enemy, we suddenly hear that it happened “before the LORD, before His fierce anger”. Behind the work of the enemy is the hand of the LORD. He is the Causer of the devastation.

Jeremiah 35:3

The Cosmic Disaster

Jeremiah sees in the spirit the consequences of the enemy’s coming. He sees God’s judgment as a cosmic catastrophe that will make the land “formless and void” (Jeremiah 4:23), as the earth was before God began to form and fill it (Genesis 1:2). The heavens lack light. What stands for firmness and stability, “mountains” and “all the hills”, is moved to and fro (Jeremiah 4:24). There is no longer a living creature to be seen (Jeremiah 4:25). Nor is there any life to be seen further, for the fertile land has become a wilderness, and the gathering places of people, the cities, have been pulled down (Jeremiah 4:26).

The description is vivid, simple, direct, wide in references, and earnest in content. These are unique verses. The prophet is led by the Spirit to witness this cosmic disaster. Four times it says “I looked”. It applies to the coming day of the LORD. All of nature will be upended and no element of it will be left untouched.

And if then we expect this to be because of the work of the enemy, we suddenly hear that it happened “before the LORD, before His fierce anger”. Behind the work of the enemy is the hand of the LORD. He is the Causer of the devastation.

Jeremiah 35:4

The Cosmic Disaster

Jeremiah sees in the spirit the consequences of the enemy’s coming. He sees God’s judgment as a cosmic catastrophe that will make the land “formless and void” (Jeremiah 4:23), as the earth was before God began to form and fill it (Genesis 1:2). The heavens lack light. What stands for firmness and stability, “mountains” and “all the hills”, is moved to and fro (Jeremiah 4:24). There is no longer a living creature to be seen (Jeremiah 4:25). Nor is there any life to be seen further, for the fertile land has become a wilderness, and the gathering places of people, the cities, have been pulled down (Jeremiah 4:26).

The description is vivid, simple, direct, wide in references, and earnest in content. These are unique verses. The prophet is led by the Spirit to witness this cosmic disaster. Four times it says “I looked”. It applies to the coming day of the LORD. All of nature will be upended and no element of it will be left untouched.

And if then we expect this to be because of the work of the enemy, we suddenly hear that it happened “before the LORD, before His fierce anger”. Behind the work of the enemy is the hand of the LORD. He is the Causer of the devastation.

Jeremiah 35:5

The Cosmic Disaster

Jeremiah sees in the spirit the consequences of the enemy’s coming. He sees God’s judgment as a cosmic catastrophe that will make the land “formless and void” (Jeremiah 4:23), as the earth was before God began to form and fill it (Genesis 1:2). The heavens lack light. What stands for firmness and stability, “mountains” and “all the hills”, is moved to and fro (Jeremiah 4:24). There is no longer a living creature to be seen (Jeremiah 4:25). Nor is there any life to be seen further, for the fertile land has become a wilderness, and the gathering places of people, the cities, have been pulled down (Jeremiah 4:26).

The description is vivid, simple, direct, wide in references, and earnest in content. These are unique verses. The prophet is led by the Spirit to witness this cosmic disaster. Four times it says “I looked”. It applies to the coming day of the LORD. All of nature will be upended and no element of it will be left untouched.

And if then we expect this to be because of the work of the enemy, we suddenly hear that it happened “before the LORD, before His fierce anger”. Behind the work of the enemy is the hand of the LORD. He is the Causer of the devastation.

Jeremiah 35:6

The Desolation of the Land

Because the LORD Himself executes this judgment, that is at the same time the guarantee that He will determine its limit which will not be crossed (Jeremiah 4:27). This offers the prospect of some hope, the hope of a remnant. The enemy will not want to leave anything of God’s people, but the LORD will make sure that there is no complete destruction of the land.

However, the earth will grieve because of the disasters that will come upon it (Jeremiah 4:28). And it will come. The LORD confirms this in the strongest terms with the swearing of a fourfold oath: 1. “I have spoken, 2. I have purposed, 3. and I will not change My mind, 4. nor will I turn from it.”

When the cries of the oncoming horsemen and bowman are heard, every city will flee (Jeremiah 4:29). They all seek refuge outside the city, into the thickets or on the rocks. In this way they want to try to hide from the anger of God (cf. Revelation 6:15-16). When the enemy comes to Jerusalem, all the other cities of Judah are already a wilderness, no one lives in them anymore.

Then the LORD turns to the ruined city and, with irony in His voice, asks what she now intends to do (Jeremiah 4:30). He can tell her that anything she does to make herself beautiful to be attractive to the enemies of His people will have no effect. She wants to look like a harlot and thinks she can avert judgment that way. Her provocative clothing, her attractive jewelry, and her ogling eyes – therefore she enlarges her eyes with paint – will work the opposite (cf. 2 Kings 9:30; Ezekiel 16:26-29; Ezekiel 23:40-41).

Her lovers will reject her and make her life impossible. She has lost all attractiveness and is cast aside as worthless. So it goes with everyone who is full of self-importance and thinks to be attractive to others, but does not ask how God sees him or her.

Jeremiah hears the sound of a woman in labor giving birth to her first child (Jeremiah 4:31). The distress this causes is a picture of what judgment brings. Labor pains at the same time hold the promise of new life. Jeremiah hears here how Zion gasps for breath and stretches out her hands to receive help. The faithless woman, the harlot, must become a woman in labor. The murderers who come upon her must drive her out to the LORD with repentance for her sins in order to receive new life. The exclamation “woe is me!” is the beginning of this.

Jeremiah 35:7

The Desolation of the Land

Because the LORD Himself executes this judgment, that is at the same time the guarantee that He will determine its limit which will not be crossed (Jeremiah 4:27). This offers the prospect of some hope, the hope of a remnant. The enemy will not want to leave anything of God’s people, but the LORD will make sure that there is no complete destruction of the land.

However, the earth will grieve because of the disasters that will come upon it (Jeremiah 4:28). And it will come. The LORD confirms this in the strongest terms with the swearing of a fourfold oath: 1. “I have spoken, 2. I have purposed, 3. and I will not change My mind, 4. nor will I turn from it.”

When the cries of the oncoming horsemen and bowman are heard, every city will flee (Jeremiah 4:29). They all seek refuge outside the city, into the thickets or on the rocks. In this way they want to try to hide from the anger of God (cf. Revelation 6:15-16). When the enemy comes to Jerusalem, all the other cities of Judah are already a wilderness, no one lives in them anymore.

Then the LORD turns to the ruined city and, with irony in His voice, asks what she now intends to do (Jeremiah 4:30). He can tell her that anything she does to make herself beautiful to be attractive to the enemies of His people will have no effect. She wants to look like a harlot and thinks she can avert judgment that way. Her provocative clothing, her attractive jewelry, and her ogling eyes – therefore she enlarges her eyes with paint – will work the opposite (cf. 2 Kings 9:30; Ezekiel 16:26-29; Ezekiel 23:40-41).

Her lovers will reject her and make her life impossible. She has lost all attractiveness and is cast aside as worthless. So it goes with everyone who is full of self-importance and thinks to be attractive to others, but does not ask how God sees him or her.

Jeremiah hears the sound of a woman in labor giving birth to her first child (Jeremiah 4:31). The distress this causes is a picture of what judgment brings. Labor pains at the same time hold the promise of new life. Jeremiah hears here how Zion gasps for breath and stretches out her hands to receive help. The faithless woman, the harlot, must become a woman in labor. The murderers who come upon her must drive her out to the LORD with repentance for her sins in order to receive new life. The exclamation “woe is me!” is the beginning of this.

Jeremiah 35:8

The Desolation of the Land

Because the LORD Himself executes this judgment, that is at the same time the guarantee that He will determine its limit which will not be crossed (Jeremiah 4:27). This offers the prospect of some hope, the hope of a remnant. The enemy will not want to leave anything of God’s people, but the LORD will make sure that there is no complete destruction of the land.

However, the earth will grieve because of the disasters that will come upon it (Jeremiah 4:28). And it will come. The LORD confirms this in the strongest terms with the swearing of a fourfold oath: 1. “I have spoken, 2. I have purposed, 3. and I will not change My mind, 4. nor will I turn from it.”

When the cries of the oncoming horsemen and bowman are heard, every city will flee (Jeremiah 4:29). They all seek refuge outside the city, into the thickets or on the rocks. In this way they want to try to hide from the anger of God (cf. Revelation 6:15-16). When the enemy comes to Jerusalem, all the other cities of Judah are already a wilderness, no one lives in them anymore.

Then the LORD turns to the ruined city and, with irony in His voice, asks what she now intends to do (Jeremiah 4:30). He can tell her that anything she does to make herself beautiful to be attractive to the enemies of His people will have no effect. She wants to look like a harlot and thinks she can avert judgment that way. Her provocative clothing, her attractive jewelry, and her ogling eyes – therefore she enlarges her eyes with paint – will work the opposite (cf. 2 Kings 9:30; Ezekiel 16:26-29; Ezekiel 23:40-41).

Her lovers will reject her and make her life impossible. She has lost all attractiveness and is cast aside as worthless. So it goes with everyone who is full of self-importance and thinks to be attractive to others, but does not ask how God sees him or her.

Jeremiah hears the sound of a woman in labor giving birth to her first child (Jeremiah 4:31). The distress this causes is a picture of what judgment brings. Labor pains at the same time hold the promise of new life. Jeremiah hears here how Zion gasps for breath and stretches out her hands to receive help. The faithless woman, the harlot, must become a woman in labor. The murderers who come upon her must drive her out to the LORD with repentance for her sins in order to receive new life. The exclamation “woe is me!” is the beginning of this.

Jeremiah 35:9

The Desolation of the Land

Because the LORD Himself executes this judgment, that is at the same time the guarantee that He will determine its limit which will not be crossed (Jeremiah 4:27). This offers the prospect of some hope, the hope of a remnant. The enemy will not want to leave anything of God’s people, but the LORD will make sure that there is no complete destruction of the land.

However, the earth will grieve because of the disasters that will come upon it (Jeremiah 4:28). And it will come. The LORD confirms this in the strongest terms with the swearing of a fourfold oath: 1. “I have spoken, 2. I have purposed, 3. and I will not change My mind, 4. nor will I turn from it.”

When the cries of the oncoming horsemen and bowman are heard, every city will flee (Jeremiah 4:29). They all seek refuge outside the city, into the thickets or on the rocks. In this way they want to try to hide from the anger of God (cf. Revelation 6:15-16). When the enemy comes to Jerusalem, all the other cities of Judah are already a wilderness, no one lives in them anymore.

Then the LORD turns to the ruined city and, with irony in His voice, asks what she now intends to do (Jeremiah 4:30). He can tell her that anything she does to make herself beautiful to be attractive to the enemies of His people will have no effect. She wants to look like a harlot and thinks she can avert judgment that way. Her provocative clothing, her attractive jewelry, and her ogling eyes – therefore she enlarges her eyes with paint – will work the opposite (cf. 2 Kings 9:30; Ezekiel 16:26-29; Ezekiel 23:40-41).

Her lovers will reject her and make her life impossible. She has lost all attractiveness and is cast aside as worthless. So it goes with everyone who is full of self-importance and thinks to be attractive to others, but does not ask how God sees him or her.

Jeremiah hears the sound of a woman in labor giving birth to her first child (Jeremiah 4:31). The distress this causes is a picture of what judgment brings. Labor pains at the same time hold the promise of new life. Jeremiah hears here how Zion gasps for breath and stretches out her hands to receive help. The faithless woman, the harlot, must become a woman in labor. The murderers who come upon her must drive her out to the LORD with repentance for her sins in order to receive new life. The exclamation “woe is me!” is the beginning of this.

Jeremiah 35:10

The Desolation of the Land

Because the LORD Himself executes this judgment, that is at the same time the guarantee that He will determine its limit which will not be crossed (Jeremiah 4:27). This offers the prospect of some hope, the hope of a remnant. The enemy will not want to leave anything of God’s people, but the LORD will make sure that there is no complete destruction of the land.

However, the earth will grieve because of the disasters that will come upon it (Jeremiah 4:28). And it will come. The LORD confirms this in the strongest terms with the swearing of a fourfold oath: 1. “I have spoken, 2. I have purposed, 3. and I will not change My mind, 4. nor will I turn from it.”

When the cries of the oncoming horsemen and bowman are heard, every city will flee (Jeremiah 4:29). They all seek refuge outside the city, into the thickets or on the rocks. In this way they want to try to hide from the anger of God (cf. Revelation 6:15-16). When the enemy comes to Jerusalem, all the other cities of Judah are already a wilderness, no one lives in them anymore.

Then the LORD turns to the ruined city and, with irony in His voice, asks what she now intends to do (Jeremiah 4:30). He can tell her that anything she does to make herself beautiful to be attractive to the enemies of His people will have no effect. She wants to look like a harlot and thinks she can avert judgment that way. Her provocative clothing, her attractive jewelry, and her ogling eyes – therefore she enlarges her eyes with paint – will work the opposite (cf. 2 Kings 9:30; Ezekiel 16:26-29; Ezekiel 23:40-41).

Her lovers will reject her and make her life impossible. She has lost all attractiveness and is cast aside as worthless. So it goes with everyone who is full of self-importance and thinks to be attractive to others, but does not ask how God sees him or her.

Jeremiah hears the sound of a woman in labor giving birth to her first child (Jeremiah 4:31). The distress this causes is a picture of what judgment brings. Labor pains at the same time hold the promise of new life. Jeremiah hears here how Zion gasps for breath and stretches out her hands to receive help. The faithless woman, the harlot, must become a woman in labor. The murderers who come upon her must drive her out to the LORD with repentance for her sins in order to receive new life. The exclamation “woe is me!” is the beginning of this.

Jeremiah 35:12

There Is No One Who Does Justice

The LORD tells Jeremiah to roam through the whole city to look if anyone is found who is honest and trustworthy or seeking the truth (Jeremiah 5:1). He is to keep his eyes peeled. This is about a thorough search. He must “look”, “take note”, “seek” to see if he could find just “one who does justice, who seeks truth”. Doing justice means acknowledging and upholding the LORD’s law in intercourse and in the judiciary. To seek truth means to be sincere and true.

If there was even just one, He would not execute judgment on the rest and Jerusalem would be spared (cf. Ezekiel 22:30). He would then “pardon”. This word occurs here for the first time in this book. It is an act of God that He does on the condition of man’s repentance or for the sake of someone to spare others.

Here we clearly see the grace of God. He is, as it were, looking for a way to be able to forgive. What we read here is reminiscent of His promise to Abraham that He will spare Sodom if He finds only ten who are righteous (Genesis 18:23-32). He does not find them (cf. Micah 7:1-2; Psalms 12:1b).

In Jerusalem it is even worse: there is not one to be found. This should convince Jeremiah that the LORD is just in His decision to judge His people. It also confirms him in the commission that the LORD has given him to announce that judgment.

They dare to pronounce the Name of the LORD and swear a false oath in that Name (Jeremiah 5:2; cf. Matthew 5:33-37). This is done to deceive others. They brazenly break promises they have made in the Name of the LORD. Both Elisha and Gehazi use the phrase, “As the LORD lives” (2 Kings 5:16; 20), one in truth, the other in falsehood. This untruthful use of the LORD’s Name is a vain use of His Name and forbidden by the law (Exodus 20:7).

Jeremiah knows that the LORD looks out for someone who is trustworthy (Jeremiah 5:3). In Jeremiah 5:1 the LORD speaks of such a person, here Jeremiah does. He knows what the LORD is looking for. He knows how the LORD has done everything possible to make His people a trustworthy people again. He has disciplined them in every way possible, but no one has taken it to heart. Instead of bowing under the chastisement they harden their faces and show their absolute refusal to repent.

Then Jeremiah again goes among the people to see if there really is no one to be found who fears the LORD. In doing so, he testifies of a great love for his people. Earlier he had been with the poor people, the simple people, but who behave like fools (Jeremiah 5:4). Their behavior stems from their ignorance of the way of the LORD. They do not know the law of their God. Therefore, there he does not find the one trustworthy.

Now let him go to the great ones, people of standing (Jeremiah 5:5). Surely he will be more successful there. They must know the way of the LORD and His law. But there is no one there either who seeks reliability, because these people have thrown off the yoke of the LORD. They do not want to submit to Him in any way.

The conclusion is that there is no one who does good, not among the poor and the needy and not among the people of standing and the rich, not among the common people and not among the leaders. There is no one who seeks God, there is not even one (cf. Romans 3:10-12). We now know that there is One after all, One Who is absolutely trustworthy, the Lord Jesus.

Because they are so persistent in their deviation from the LORD, and their transgressions have become “many” and their apostasies are “numerous” He will punish them (Jeremiah 5:6). His instruments are the wild beasts, who kill and tear in pieces without any compassion. Apart from thinking of literal wild animals, we can see in the “lion”, the “wolf”, and the “leopard” successively the power, the rapacity, and the speed of the Babylonians. They are the disciplinary rod of God for His people because of their many transgressions and numerous apostacies.

How can the LORD pardon them when they sin like that (Jeremiah 5:7)? He cannot pardon if they do not confess their guilt and there is no repentance. They have forsaken Him and have also taught their children to forsake Him. Now those children swear by what are not gods, to expect their salvation from it.

Even the favors He has abundantly given them, they misuse. They interpret them as an acknowledgment of their sinful way. They have answered them with the utmost unfaithfulness, with abominable and frequent adultery. The house of Israel has become a house of harlots, a house of idols, where adultery is committed en masse, that is, where idols are served en masse.

Israel has also degenerated to a harlot’s house in a literal sense. Idolatry always opens the door to immoral behavior. Idolatry always involves sexual evil (1 Corinthians 10:7-8; Revelation 2:20). Idolatry and harlotry form a wicked partnership. The people are like horses in the satisfaction of their lusts, following their urge to mate without restraint (Jeremiah 5:8). Thus every man whinnies and craves the wife of his neighbor without restraint. The sin of adultery is common; everyone seems to participate in it.

Can the LORD do anything but punish them and avenge Himself on such a people whom He has so blessed (Jeremiah 5:9; cf. 1 Thessalonians 4:3-6)? In this His indignation and justice resounds.

Jeremiah 35:13

There Is No One Who Does Justice

The LORD tells Jeremiah to roam through the whole city to look if anyone is found who is honest and trustworthy or seeking the truth (Jeremiah 5:1). He is to keep his eyes peeled. This is about a thorough search. He must “look”, “take note”, “seek” to see if he could find just “one who does justice, who seeks truth”. Doing justice means acknowledging and upholding the LORD’s law in intercourse and in the judiciary. To seek truth means to be sincere and true.

If there was even just one, He would not execute judgment on the rest and Jerusalem would be spared (cf. Ezekiel 22:30). He would then “pardon”. This word occurs here for the first time in this book. It is an act of God that He does on the condition of man’s repentance or for the sake of someone to spare others.

Here we clearly see the grace of God. He is, as it were, looking for a way to be able to forgive. What we read here is reminiscent of His promise to Abraham that He will spare Sodom if He finds only ten who are righteous (Genesis 18:23-32). He does not find them (cf. Micah 7:1-2; Psalms 12:1b).

In Jerusalem it is even worse: there is not one to be found. This should convince Jeremiah that the LORD is just in His decision to judge His people. It also confirms him in the commission that the LORD has given him to announce that judgment.

They dare to pronounce the Name of the LORD and swear a false oath in that Name (Jeremiah 5:2; cf. Matthew 5:33-37). This is done to deceive others. They brazenly break promises they have made in the Name of the LORD. Both Elisha and Gehazi use the phrase, “As the LORD lives” (2 Kings 5:16; 20), one in truth, the other in falsehood. This untruthful use of the LORD’s Name is a vain use of His Name and forbidden by the law (Exodus 20:7).

Jeremiah knows that the LORD looks out for someone who is trustworthy (Jeremiah 5:3). In Jeremiah 5:1 the LORD speaks of such a person, here Jeremiah does. He knows what the LORD is looking for. He knows how the LORD has done everything possible to make His people a trustworthy people again. He has disciplined them in every way possible, but no one has taken it to heart. Instead of bowing under the chastisement they harden their faces and show their absolute refusal to repent.

Then Jeremiah again goes among the people to see if there really is no one to be found who fears the LORD. In doing so, he testifies of a great love for his people. Earlier he had been with the poor people, the simple people, but who behave like fools (Jeremiah 5:4). Their behavior stems from their ignorance of the way of the LORD. They do not know the law of their God. Therefore, there he does not find the one trustworthy.

Now let him go to the great ones, people of standing (Jeremiah 5:5). Surely he will be more successful there. They must know the way of the LORD and His law. But there is no one there either who seeks reliability, because these people have thrown off the yoke of the LORD. They do not want to submit to Him in any way.

The conclusion is that there is no one who does good, not among the poor and the needy and not among the people of standing and the rich, not among the common people and not among the leaders. There is no one who seeks God, there is not even one (cf. Romans 3:10-12). We now know that there is One after all, One Who is absolutely trustworthy, the Lord Jesus.

Because they are so persistent in their deviation from the LORD, and their transgressions have become “many” and their apostasies are “numerous” He will punish them (Jeremiah 5:6). His instruments are the wild beasts, who kill and tear in pieces without any compassion. Apart from thinking of literal wild animals, we can see in the “lion”, the “wolf”, and the “leopard” successively the power, the rapacity, and the speed of the Babylonians. They are the disciplinary rod of God for His people because of their many transgressions and numerous apostacies.

How can the LORD pardon them when they sin like that (Jeremiah 5:7)? He cannot pardon if they do not confess their guilt and there is no repentance. They have forsaken Him and have also taught their children to forsake Him. Now those children swear by what are not gods, to expect their salvation from it.

Even the favors He has abundantly given them, they misuse. They interpret them as an acknowledgment of their sinful way. They have answered them with the utmost unfaithfulness, with abominable and frequent adultery. The house of Israel has become a house of harlots, a house of idols, where adultery is committed en masse, that is, where idols are served en masse.

Israel has also degenerated to a harlot’s house in a literal sense. Idolatry always opens the door to immoral behavior. Idolatry always involves sexual evil (1 Corinthians 10:7-8; Revelation 2:20). Idolatry and harlotry form a wicked partnership. The people are like horses in the satisfaction of their lusts, following their urge to mate without restraint (Jeremiah 5:8). Thus every man whinnies and craves the wife of his neighbor without restraint. The sin of adultery is common; everyone seems to participate in it.

Can the LORD do anything but punish them and avenge Himself on such a people whom He has so blessed (Jeremiah 5:9; cf. 1 Thessalonians 4:3-6)? In this His indignation and justice resounds.

Jeremiah 35:14

There Is No One Who Does Justice

The LORD tells Jeremiah to roam through the whole city to look if anyone is found who is honest and trustworthy or seeking the truth (Jeremiah 5:1). He is to keep his eyes peeled. This is about a thorough search. He must “look”, “take note”, “seek” to see if he could find just “one who does justice, who seeks truth”. Doing justice means acknowledging and upholding the LORD’s law in intercourse and in the judiciary. To seek truth means to be sincere and true.

If there was even just one, He would not execute judgment on the rest and Jerusalem would be spared (cf. Ezekiel 22:30). He would then “pardon”. This word occurs here for the first time in this book. It is an act of God that He does on the condition of man’s repentance or for the sake of someone to spare others.

Here we clearly see the grace of God. He is, as it were, looking for a way to be able to forgive. What we read here is reminiscent of His promise to Abraham that He will spare Sodom if He finds only ten who are righteous (Genesis 18:23-32). He does not find them (cf. Micah 7:1-2; Psalms 12:1b).

In Jerusalem it is even worse: there is not one to be found. This should convince Jeremiah that the LORD is just in His decision to judge His people. It also confirms him in the commission that the LORD has given him to announce that judgment.

They dare to pronounce the Name of the LORD and swear a false oath in that Name (Jeremiah 5:2; cf. Matthew 5:33-37). This is done to deceive others. They brazenly break promises they have made in the Name of the LORD. Both Elisha and Gehazi use the phrase, “As the LORD lives” (2 Kings 5:16; 20), one in truth, the other in falsehood. This untruthful use of the LORD’s Name is a vain use of His Name and forbidden by the law (Exodus 20:7).

Jeremiah knows that the LORD looks out for someone who is trustworthy (Jeremiah 5:3). In Jeremiah 5:1 the LORD speaks of such a person, here Jeremiah does. He knows what the LORD is looking for. He knows how the LORD has done everything possible to make His people a trustworthy people again. He has disciplined them in every way possible, but no one has taken it to heart. Instead of bowing under the chastisement they harden their faces and show their absolute refusal to repent.

Then Jeremiah again goes among the people to see if there really is no one to be found who fears the LORD. In doing so, he testifies of a great love for his people. Earlier he had been with the poor people, the simple people, but who behave like fools (Jeremiah 5:4). Their behavior stems from their ignorance of the way of the LORD. They do not know the law of their God. Therefore, there he does not find the one trustworthy.

Now let him go to the great ones, people of standing (Jeremiah 5:5). Surely he will be more successful there. They must know the way of the LORD and His law. But there is no one there either who seeks reliability, because these people have thrown off the yoke of the LORD. They do not want to submit to Him in any way.

The conclusion is that there is no one who does good, not among the poor and the needy and not among the people of standing and the rich, not among the common people and not among the leaders. There is no one who seeks God, there is not even one (cf. Romans 3:10-12). We now know that there is One after all, One Who is absolutely trustworthy, the Lord Jesus.

Because they are so persistent in their deviation from the LORD, and their transgressions have become “many” and their apostasies are “numerous” He will punish them (Jeremiah 5:6). His instruments are the wild beasts, who kill and tear in pieces without any compassion. Apart from thinking of literal wild animals, we can see in the “lion”, the “wolf”, and the “leopard” successively the power, the rapacity, and the speed of the Babylonians. They are the disciplinary rod of God for His people because of their many transgressions and numerous apostacies.

How can the LORD pardon them when they sin like that (Jeremiah 5:7)? He cannot pardon if they do not confess their guilt and there is no repentance. They have forsaken Him and have also taught their children to forsake Him. Now those children swear by what are not gods, to expect their salvation from it.

Even the favors He has abundantly given them, they misuse. They interpret them as an acknowledgment of their sinful way. They have answered them with the utmost unfaithfulness, with abominable and frequent adultery. The house of Israel has become a house of harlots, a house of idols, where adultery is committed en masse, that is, where idols are served en masse.

Israel has also degenerated to a harlot’s house in a literal sense. Idolatry always opens the door to immoral behavior. Idolatry always involves sexual evil (1 Corinthians 10:7-8; Revelation 2:20). Idolatry and harlotry form a wicked partnership. The people are like horses in the satisfaction of their lusts, following their urge to mate without restraint (Jeremiah 5:8). Thus every man whinnies and craves the wife of his neighbor without restraint. The sin of adultery is common; everyone seems to participate in it.

Can the LORD do anything but punish them and avenge Himself on such a people whom He has so blessed (Jeremiah 5:9; cf. 1 Thessalonians 4:3-6)? In this His indignation and justice resounds.

Jeremiah 35:15

There Is No One Who Does Justice

The LORD tells Jeremiah to roam through the whole city to look if anyone is found who is honest and trustworthy or seeking the truth (Jeremiah 5:1). He is to keep his eyes peeled. This is about a thorough search. He must “look”, “take note”, “seek” to see if he could find just “one who does justice, who seeks truth”. Doing justice means acknowledging and upholding the LORD’s law in intercourse and in the judiciary. To seek truth means to be sincere and true.

If there was even just one, He would not execute judgment on the rest and Jerusalem would be spared (cf. Ezekiel 22:30). He would then “pardon”. This word occurs here for the first time in this book. It is an act of God that He does on the condition of man’s repentance or for the sake of someone to spare others.

Here we clearly see the grace of God. He is, as it were, looking for a way to be able to forgive. What we read here is reminiscent of His promise to Abraham that He will spare Sodom if He finds only ten who are righteous (Genesis 18:23-32). He does not find them (cf. Micah 7:1-2; Psalms 12:1b).

In Jerusalem it is even worse: there is not one to be found. This should convince Jeremiah that the LORD is just in His decision to judge His people. It also confirms him in the commission that the LORD has given him to announce that judgment.

They dare to pronounce the Name of the LORD and swear a false oath in that Name (Jeremiah 5:2; cf. Matthew 5:33-37). This is done to deceive others. They brazenly break promises they have made in the Name of the LORD. Both Elisha and Gehazi use the phrase, “As the LORD lives” (2 Kings 5:16; 20), one in truth, the other in falsehood. This untruthful use of the LORD’s Name is a vain use of His Name and forbidden by the law (Exodus 20:7).

Jeremiah knows that the LORD looks out for someone who is trustworthy (Jeremiah 5:3). In Jeremiah 5:1 the LORD speaks of such a person, here Jeremiah does. He knows what the LORD is looking for. He knows how the LORD has done everything possible to make His people a trustworthy people again. He has disciplined them in every way possible, but no one has taken it to heart. Instead of bowing under the chastisement they harden their faces and show their absolute refusal to repent.

Then Jeremiah again goes among the people to see if there really is no one to be found who fears the LORD. In doing so, he testifies of a great love for his people. Earlier he had been with the poor people, the simple people, but who behave like fools (Jeremiah 5:4). Their behavior stems from their ignorance of the way of the LORD. They do not know the law of their God. Therefore, there he does not find the one trustworthy.

Now let him go to the great ones, people of standing (Jeremiah 5:5). Surely he will be more successful there. They must know the way of the LORD and His law. But there is no one there either who seeks reliability, because these people have thrown off the yoke of the LORD. They do not want to submit to Him in any way.

The conclusion is that there is no one who does good, not among the poor and the needy and not among the people of standing and the rich, not among the common people and not among the leaders. There is no one who seeks God, there is not even one (cf. Romans 3:10-12). We now know that there is One after all, One Who is absolutely trustworthy, the Lord Jesus.

Because they are so persistent in their deviation from the LORD, and their transgressions have become “many” and their apostasies are “numerous” He will punish them (Jeremiah 5:6). His instruments are the wild beasts, who kill and tear in pieces without any compassion. Apart from thinking of literal wild animals, we can see in the “lion”, the “wolf”, and the “leopard” successively the power, the rapacity, and the speed of the Babylonians. They are the disciplinary rod of God for His people because of their many transgressions and numerous apostacies.

How can the LORD pardon them when they sin like that (Jeremiah 5:7)? He cannot pardon if they do not confess their guilt and there is no repentance. They have forsaken Him and have also taught their children to forsake Him. Now those children swear by what are not gods, to expect their salvation from it.

Even the favors He has abundantly given them, they misuse. They interpret them as an acknowledgment of their sinful way. They have answered them with the utmost unfaithfulness, with abominable and frequent adultery. The house of Israel has become a house of harlots, a house of idols, where adultery is committed en masse, that is, where idols are served en masse.

Israel has also degenerated to a harlot’s house in a literal sense. Idolatry always opens the door to immoral behavior. Idolatry always involves sexual evil (1 Corinthians 10:7-8; Revelation 2:20). Idolatry and harlotry form a wicked partnership. The people are like horses in the satisfaction of their lusts, following their urge to mate without restraint (Jeremiah 5:8). Thus every man whinnies and craves the wife of his neighbor without restraint. The sin of adultery is common; everyone seems to participate in it.

Can the LORD do anything but punish them and avenge Himself on such a people whom He has so blessed (Jeremiah 5:9; cf. 1 Thessalonians 4:3-6)? In this His indignation and justice resounds.

Jeremiah 35:16

There Is No One Who Does Justice

The LORD tells Jeremiah to roam through the whole city to look if anyone is found who is honest and trustworthy or seeking the truth (Jeremiah 5:1). He is to keep his eyes peeled. This is about a thorough search. He must “look”, “take note”, “seek” to see if he could find just “one who does justice, who seeks truth”. Doing justice means acknowledging and upholding the LORD’s law in intercourse and in the judiciary. To seek truth means to be sincere and true.

If there was even just one, He would not execute judgment on the rest and Jerusalem would be spared (cf. Ezekiel 22:30). He would then “pardon”. This word occurs here for the first time in this book. It is an act of God that He does on the condition of man’s repentance or for the sake of someone to spare others.

Here we clearly see the grace of God. He is, as it were, looking for a way to be able to forgive. What we read here is reminiscent of His promise to Abraham that He will spare Sodom if He finds only ten who are righteous (Genesis 18:23-32). He does not find them (cf. Micah 7:1-2; Psalms 12:1b).

In Jerusalem it is even worse: there is not one to be found. This should convince Jeremiah that the LORD is just in His decision to judge His people. It also confirms him in the commission that the LORD has given him to announce that judgment.

They dare to pronounce the Name of the LORD and swear a false oath in that Name (Jeremiah 5:2; cf. Matthew 5:33-37). This is done to deceive others. They brazenly break promises they have made in the Name of the LORD. Both Elisha and Gehazi use the phrase, “As the LORD lives” (2 Kings 5:16; 20), one in truth, the other in falsehood. This untruthful use of the LORD’s Name is a vain use of His Name and forbidden by the law (Exodus 20:7).

Jeremiah knows that the LORD looks out for someone who is trustworthy (Jeremiah 5:3). In Jeremiah 5:1 the LORD speaks of such a person, here Jeremiah does. He knows what the LORD is looking for. He knows how the LORD has done everything possible to make His people a trustworthy people again. He has disciplined them in every way possible, but no one has taken it to heart. Instead of bowing under the chastisement they harden their faces and show their absolute refusal to repent.

Then Jeremiah again goes among the people to see if there really is no one to be found who fears the LORD. In doing so, he testifies of a great love for his people. Earlier he had been with the poor people, the simple people, but who behave like fools (Jeremiah 5:4). Their behavior stems from their ignorance of the way of the LORD. They do not know the law of their God. Therefore, there he does not find the one trustworthy.

Now let him go to the great ones, people of standing (Jeremiah 5:5). Surely he will be more successful there. They must know the way of the LORD and His law. But there is no one there either who seeks reliability, because these people have thrown off the yoke of the LORD. They do not want to submit to Him in any way.

The conclusion is that there is no one who does good, not among the poor and the needy and not among the people of standing and the rich, not among the common people and not among the leaders. There is no one who seeks God, there is not even one (cf. Romans 3:10-12). We now know that there is One after all, One Who is absolutely trustworthy, the Lord Jesus.

Because they are so persistent in their deviation from the LORD, and their transgressions have become “many” and their apostasies are “numerous” He will punish them (Jeremiah 5:6). His instruments are the wild beasts, who kill and tear in pieces without any compassion. Apart from thinking of literal wild animals, we can see in the “lion”, the “wolf”, and the “leopard” successively the power, the rapacity, and the speed of the Babylonians. They are the disciplinary rod of God for His people because of their many transgressions and numerous apostacies.

How can the LORD pardon them when they sin like that (Jeremiah 5:7)? He cannot pardon if they do not confess their guilt and there is no repentance. They have forsaken Him and have also taught their children to forsake Him. Now those children swear by what are not gods, to expect their salvation from it.

Even the favors He has abundantly given them, they misuse. They interpret them as an acknowledgment of their sinful way. They have answered them with the utmost unfaithfulness, with abominable and frequent adultery. The house of Israel has become a house of harlots, a house of idols, where adultery is committed en masse, that is, where idols are served en masse.

Israel has also degenerated to a harlot’s house in a literal sense. Idolatry always opens the door to immoral behavior. Idolatry always involves sexual evil (1 Corinthians 10:7-8; Revelation 2:20). Idolatry and harlotry form a wicked partnership. The people are like horses in the satisfaction of their lusts, following their urge to mate without restraint (Jeremiah 5:8). Thus every man whinnies and craves the wife of his neighbor without restraint. The sin of adultery is common; everyone seems to participate in it.

Can the LORD do anything but punish them and avenge Himself on such a people whom He has so blessed (Jeremiah 5:9; cf. 1 Thessalonians 4:3-6)? In this His indignation and justice resounds.

Jeremiah 35:17

There Is No One Who Does Justice

The LORD tells Jeremiah to roam through the whole city to look if anyone is found who is honest and trustworthy or seeking the truth (Jeremiah 5:1). He is to keep his eyes peeled. This is about a thorough search. He must “look”, “take note”, “seek” to see if he could find just “one who does justice, who seeks truth”. Doing justice means acknowledging and upholding the LORD’s law in intercourse and in the judiciary. To seek truth means to be sincere and true.

If there was even just one, He would not execute judgment on the rest and Jerusalem would be spared (cf. Ezekiel 22:30). He would then “pardon”. This word occurs here for the first time in this book. It is an act of God that He does on the condition of man’s repentance or for the sake of someone to spare others.

Here we clearly see the grace of God. He is, as it were, looking for a way to be able to forgive. What we read here is reminiscent of His promise to Abraham that He will spare Sodom if He finds only ten who are righteous (Genesis 18:23-32). He does not find them (cf. Micah 7:1-2; Psalms 12:1b).

In Jerusalem it is even worse: there is not one to be found. This should convince Jeremiah that the LORD is just in His decision to judge His people. It also confirms him in the commission that the LORD has given him to announce that judgment.

They dare to pronounce the Name of the LORD and swear a false oath in that Name (Jeremiah 5:2; cf. Matthew 5:33-37). This is done to deceive others. They brazenly break promises they have made in the Name of the LORD. Both Elisha and Gehazi use the phrase, “As the LORD lives” (2 Kings 5:16; 20), one in truth, the other in falsehood. This untruthful use of the LORD’s Name is a vain use of His Name and forbidden by the law (Exodus 20:7).

Jeremiah knows that the LORD looks out for someone who is trustworthy (Jeremiah 5:3). In Jeremiah 5:1 the LORD speaks of such a person, here Jeremiah does. He knows what the LORD is looking for. He knows how the LORD has done everything possible to make His people a trustworthy people again. He has disciplined them in every way possible, but no one has taken it to heart. Instead of bowing under the chastisement they harden their faces and show their absolute refusal to repent.

Then Jeremiah again goes among the people to see if there really is no one to be found who fears the LORD. In doing so, he testifies of a great love for his people. Earlier he had been with the poor people, the simple people, but who behave like fools (Jeremiah 5:4). Their behavior stems from their ignorance of the way of the LORD. They do not know the law of their God. Therefore, there he does not find the one trustworthy.

Now let him go to the great ones, people of standing (Jeremiah 5:5). Surely he will be more successful there. They must know the way of the LORD and His law. But there is no one there either who seeks reliability, because these people have thrown off the yoke of the LORD. They do not want to submit to Him in any way.

The conclusion is that there is no one who does good, not among the poor and the needy and not among the people of standing and the rich, not among the common people and not among the leaders. There is no one who seeks God, there is not even one (cf. Romans 3:10-12). We now know that there is One after all, One Who is absolutely trustworthy, the Lord Jesus.

Because they are so persistent in their deviation from the LORD, and their transgressions have become “many” and their apostasies are “numerous” He will punish them (Jeremiah 5:6). His instruments are the wild beasts, who kill and tear in pieces without any compassion. Apart from thinking of literal wild animals, we can see in the “lion”, the “wolf”, and the “leopard” successively the power, the rapacity, and the speed of the Babylonians. They are the disciplinary rod of God for His people because of their many transgressions and numerous apostacies.

How can the LORD pardon them when they sin like that (Jeremiah 5:7)? He cannot pardon if they do not confess their guilt and there is no repentance. They have forsaken Him and have also taught their children to forsake Him. Now those children swear by what are not gods, to expect their salvation from it.

Even the favors He has abundantly given them, they misuse. They interpret them as an acknowledgment of their sinful way. They have answered them with the utmost unfaithfulness, with abominable and frequent adultery. The house of Israel has become a house of harlots, a house of idols, where adultery is committed en masse, that is, where idols are served en masse.

Israel has also degenerated to a harlot’s house in a literal sense. Idolatry always opens the door to immoral behavior. Idolatry always involves sexual evil (1 Corinthians 10:7-8; Revelation 2:20). Idolatry and harlotry form a wicked partnership. The people are like horses in the satisfaction of their lusts, following their urge to mate without restraint (Jeremiah 5:8). Thus every man whinnies and craves the wife of his neighbor without restraint. The sin of adultery is common; everyone seems to participate in it.

Can the LORD do anything but punish them and avenge Himself on such a people whom He has so blessed (Jeremiah 5:9; cf. 1 Thessalonians 4:3-6)? In this His indignation and justice resounds.

Jeremiah 35:18

There Is No One Who Does Justice

The LORD tells Jeremiah to roam through the whole city to look if anyone is found who is honest and trustworthy or seeking the truth (Jeremiah 5:1). He is to keep his eyes peeled. This is about a thorough search. He must “look”, “take note”, “seek” to see if he could find just “one who does justice, who seeks truth”. Doing justice means acknowledging and upholding the LORD’s law in intercourse and in the judiciary. To seek truth means to be sincere and true.

If there was even just one, He would not execute judgment on the rest and Jerusalem would be spared (cf. Ezekiel 22:30). He would then “pardon”. This word occurs here for the first time in this book. It is an act of God that He does on the condition of man’s repentance or for the sake of someone to spare others.

Here we clearly see the grace of God. He is, as it were, looking for a way to be able to forgive. What we read here is reminiscent of His promise to Abraham that He will spare Sodom if He finds only ten who are righteous (Genesis 18:23-32). He does not find them (cf. Micah 7:1-2; Psalms 12:1b).

In Jerusalem it is even worse: there is not one to be found. This should convince Jeremiah that the LORD is just in His decision to judge His people. It also confirms him in the commission that the LORD has given him to announce that judgment.

They dare to pronounce the Name of the LORD and swear a false oath in that Name (Jeremiah 5:2; cf. Matthew 5:33-37). This is done to deceive others. They brazenly break promises they have made in the Name of the LORD. Both Elisha and Gehazi use the phrase, “As the LORD lives” (2 Kings 5:16; 20), one in truth, the other in falsehood. This untruthful use of the LORD’s Name is a vain use of His Name and forbidden by the law (Exodus 20:7).

Jeremiah knows that the LORD looks out for someone who is trustworthy (Jeremiah 5:3). In Jeremiah 5:1 the LORD speaks of such a person, here Jeremiah does. He knows what the LORD is looking for. He knows how the LORD has done everything possible to make His people a trustworthy people again. He has disciplined them in every way possible, but no one has taken it to heart. Instead of bowing under the chastisement they harden their faces and show their absolute refusal to repent.

Then Jeremiah again goes among the people to see if there really is no one to be found who fears the LORD. In doing so, he testifies of a great love for his people. Earlier he had been with the poor people, the simple people, but who behave like fools (Jeremiah 5:4). Their behavior stems from their ignorance of the way of the LORD. They do not know the law of their God. Therefore, there he does not find the one trustworthy.

Now let him go to the great ones, people of standing (Jeremiah 5:5). Surely he will be more successful there. They must know the way of the LORD and His law. But there is no one there either who seeks reliability, because these people have thrown off the yoke of the LORD. They do not want to submit to Him in any way.

The conclusion is that there is no one who does good, not among the poor and the needy and not among the people of standing and the rich, not among the common people and not among the leaders. There is no one who seeks God, there is not even one (cf. Romans 3:10-12). We now know that there is One after all, One Who is absolutely trustworthy, the Lord Jesus.

Because they are so persistent in their deviation from the LORD, and their transgressions have become “many” and their apostasies are “numerous” He will punish them (Jeremiah 5:6). His instruments are the wild beasts, who kill and tear in pieces without any compassion. Apart from thinking of literal wild animals, we can see in the “lion”, the “wolf”, and the “leopard” successively the power, the rapacity, and the speed of the Babylonians. They are the disciplinary rod of God for His people because of their many transgressions and numerous apostacies.

How can the LORD pardon them when they sin like that (Jeremiah 5:7)? He cannot pardon if they do not confess their guilt and there is no repentance. They have forsaken Him and have also taught their children to forsake Him. Now those children swear by what are not gods, to expect their salvation from it.

Even the favors He has abundantly given them, they misuse. They interpret them as an acknowledgment of their sinful way. They have answered them with the utmost unfaithfulness, with abominable and frequent adultery. The house of Israel has become a house of harlots, a house of idols, where adultery is committed en masse, that is, where idols are served en masse.

Israel has also degenerated to a harlot’s house in a literal sense. Idolatry always opens the door to immoral behavior. Idolatry always involves sexual evil (1 Corinthians 10:7-8; Revelation 2:20). Idolatry and harlotry form a wicked partnership. The people are like horses in the satisfaction of their lusts, following their urge to mate without restraint (Jeremiah 5:8). Thus every man whinnies and craves the wife of his neighbor without restraint. The sin of adultery is common; everyone seems to participate in it.

Can the LORD do anything but punish them and avenge Himself on such a people whom He has so blessed (Jeremiah 5:9; cf. 1 Thessalonians 4:3-6)? In this His indignation and justice resounds.

Jeremiah 35:19

There Is No One Who Does Justice

The LORD tells Jeremiah to roam through the whole city to look if anyone is found who is honest and trustworthy or seeking the truth (Jeremiah 5:1). He is to keep his eyes peeled. This is about a thorough search. He must “look”, “take note”, “seek” to see if he could find just “one who does justice, who seeks truth”. Doing justice means acknowledging and upholding the LORD’s law in intercourse and in the judiciary. To seek truth means to be sincere and true.

If there was even just one, He would not execute judgment on the rest and Jerusalem would be spared (cf. Ezekiel 22:30). He would then “pardon”. This word occurs here for the first time in this book. It is an act of God that He does on the condition of man’s repentance or for the sake of someone to spare others.

Here we clearly see the grace of God. He is, as it were, looking for a way to be able to forgive. What we read here is reminiscent of His promise to Abraham that He will spare Sodom if He finds only ten who are righteous (Genesis 18:23-32). He does not find them (cf. Micah 7:1-2; Psalms 12:1b).

In Jerusalem it is even worse: there is not one to be found. This should convince Jeremiah that the LORD is just in His decision to judge His people. It also confirms him in the commission that the LORD has given him to announce that judgment.

They dare to pronounce the Name of the LORD and swear a false oath in that Name (Jeremiah 5:2; cf. Matthew 5:33-37). This is done to deceive others. They brazenly break promises they have made in the Name of the LORD. Both Elisha and Gehazi use the phrase, “As the LORD lives” (2 Kings 5:16; 20), one in truth, the other in falsehood. This untruthful use of the LORD’s Name is a vain use of His Name and forbidden by the law (Exodus 20:7).

Jeremiah knows that the LORD looks out for someone who is trustworthy (Jeremiah 5:3). In Jeremiah 5:1 the LORD speaks of such a person, here Jeremiah does. He knows what the LORD is looking for. He knows how the LORD has done everything possible to make His people a trustworthy people again. He has disciplined them in every way possible, but no one has taken it to heart. Instead of bowing under the chastisement they harden their faces and show their absolute refusal to repent.

Then Jeremiah again goes among the people to see if there really is no one to be found who fears the LORD. In doing so, he testifies of a great love for his people. Earlier he had been with the poor people, the simple people, but who behave like fools (Jeremiah 5:4). Their behavior stems from their ignorance of the way of the LORD. They do not know the law of their God. Therefore, there he does not find the one trustworthy.

Now let him go to the great ones, people of standing (Jeremiah 5:5). Surely he will be more successful there. They must know the way of the LORD and His law. But there is no one there either who seeks reliability, because these people have thrown off the yoke of the LORD. They do not want to submit to Him in any way.

The conclusion is that there is no one who does good, not among the poor and the needy and not among the people of standing and the rich, not among the common people and not among the leaders. There is no one who seeks God, there is not even one (cf. Romans 3:10-12). We now know that there is One after all, One Who is absolutely trustworthy, the Lord Jesus.

Because they are so persistent in their deviation from the LORD, and their transgressions have become “many” and their apostasies are “numerous” He will punish them (Jeremiah 5:6). His instruments are the wild beasts, who kill and tear in pieces without any compassion. Apart from thinking of literal wild animals, we can see in the “lion”, the “wolf”, and the “leopard” successively the power, the rapacity, and the speed of the Babylonians. They are the disciplinary rod of God for His people because of their many transgressions and numerous apostacies.

How can the LORD pardon them when they sin like that (Jeremiah 5:7)? He cannot pardon if they do not confess their guilt and there is no repentance. They have forsaken Him and have also taught their children to forsake Him. Now those children swear by what are not gods, to expect their salvation from it.

Even the favors He has abundantly given them, they misuse. They interpret them as an acknowledgment of their sinful way. They have answered them with the utmost unfaithfulness, with abominable and frequent adultery. The house of Israel has become a house of harlots, a house of idols, where adultery is committed en masse, that is, where idols are served en masse.

Israel has also degenerated to a harlot’s house in a literal sense. Idolatry always opens the door to immoral behavior. Idolatry always involves sexual evil (1 Corinthians 10:7-8; Revelation 2:20). Idolatry and harlotry form a wicked partnership. The people are like horses in the satisfaction of their lusts, following their urge to mate without restraint (Jeremiah 5:8). Thus every man whinnies and craves the wife of his neighbor without restraint. The sin of adultery is common; everyone seems to participate in it.

Can the LORD do anything but punish them and avenge Himself on such a people whom He has so blessed (Jeremiah 5:9; cf. 1 Thessalonians 4:3-6)? In this His indignation and justice resounds.