Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
신약 헬라어 단어 연구
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Word Pictures in the New Testament
A.T. Robertson · 1933
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
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Wesley's Explanatory Notes
John Wesley · 1755
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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Trapp's Complete Commentary
John Trapp · 1660
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
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The capture and the destruction of Jerusalem was owing to its utter immorality. Josiah's reforms were frustrated by the immorality prevalent among all classes. The prophet sees evil triumphing, but we must not take his words so literally as to conclude that there were no good men then in Jerusalem (compare Jeremiah 4:27; Jeremiah 24:5).
Adam Clarke's Commentary and Critical Notes on the Bible
Jeremiah 5 Introduction
The prophet, having described the judgments impending over his countrymen, enlarges on the corruptions which prevailed among them. Their profession of religion was all false and hypocritical, Jeremiah 5:1, Jeremiah 5:2. Though corrected, they were not amended, but persisted in their guilt, Jeremiah 5:3. This was not the case with the low and ignorant only, Jeremiah 5:4; but more egregiously so with those of the higher order, from whose knowledge and opportunities better things might have been expected, Jeremiah 5:5. God therefore threatens them with the most cruel enemies, Jeremiah 5:6; and appeals to themselves if they should be permitted to practice such sins unpunished, Jeremiah 5:7-9. He then commands their enemies to raze the walls of Jerusalem, Jeremiah 5:10; that devoted city whose inhabitants added to all their other sins the highest contempt of God's word and prophets, Jeremiah 5:11-13. Wherefore his word, in the mouth of his prophet, shall be as fire to consume them, Jeremiah 5:14; the Chaldean forces shall cruelly addict them, Jeremiah 5:15-17; and farther judgments await then as the consequence of their apostasy and idolatry, Jeremiah 5:18, Jeremiah 5:19. The chapter closes with a most melancholy picture of the moral condition of the Jewish people at that period which immediately preceded the Babylonish captivity, Jeremiah 5:20-31.
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, Jeremiah 5:1, their swearing falsely by the name of the Lord, Jeremiah 5:2, their incorrigibleness by chastisements, which was the case not only of the lower, but higher rank of people, Jeremiah 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, Jeremiah 5:6, then other sins are mentioned as the cause of it, as idolatry and adultery, Jeremiah 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, Jeremiah 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, Jeremiah 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, Jeremiah 5:14, and in just retaliation should they serve strangers in a foreign country, who had served strange gods in their own, Jeremiah 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, Jeremiah 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, Jeremiah 5:26.
Ch. Jeremiah 5:1-31. Jerusalem is ripe for judgement
We may summarize the contents as follows:
Jeremiah 5:1-9. Even one righteous man would procure forgiveness. But moral obliquity and obstinacy in sin are universal among the enlightened no less than the ignorant. Retribution cannot but be the result.
Jeremiah 5:10-19. The people have refused to credit the forecasts of the true prophets. Therefore shall city and country alike be laid waste by a mighty nation of unknown tongue. Israel has chosen to serve foreign gods at home. Now she shall be compelled to serve foreign masters in exile.
Jeremiah 5:20-29. They fear not Jehovah, who is absolute in His control of nature’s forces, whether beneficent or destructive. By craft, like that of the fowler, who fills his cage with trapped birds, rich men lay up wealth at the expense of the needy and the orphan. Divine vengeance must ensue.
Jeremiah 5:30-31. Prophets teach falsely, and support priestly rule. The people welcome this state of things. What shall the end be?
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Jer 5:1-31.
Jer 5:1-31.
THE CAUSE OF THE JUDGMENTS TO BE INFLICTED IS THE UNIVERSAL CORRUPTION OF THE PEOPLE.
1. 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
Ge 18:23, &c.; Ps 12:1; Eze 22:30).
see . . . know--look . . . ascertain.
judgment--justice, righteousness.
pardon it--rather, her.
The broad places - The open spaces next the gates, and other places of concourse.
A man - Or, anyone.
That executeth - "That" practiceth.
Truth - uprightness, probity (so in Jeremiah 5:3).
Broad places - Market-places, and those where there was most public resort.
If ye can find a man - A certain philosopher went through the streets of Athens with a lighted lamp in his hand; and being asked what he sought, answered, "I am seeking to find a Man." So in Jerusalem none was found, on the most diligent search, who acted worthy the character of a rational being.
I will pardon it - I will spare the city for the sake of one righteous person. So at the intercession of Abraham, God would have spared Sodom if there had been ten righteous persons found in it; Genesis 18:26.
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 5:4,5), idolatry and adultery (Jer 5:7,8), treacherous departures from God (Jer 5:11), and impudent defiance of him (Jer 5:12,13), 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 5:30,31. II. The judgments they are threatened with are very terrible. In general, they shall be reckoned with, Jer 5:9,29. 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 5:10,18. 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.