5:1 the streets of Jerusalem Daily life in the city took place in the narrow streets and city gates. The merchants and craftsmen conducted business in the streets. The judicial cases were heard in the gates, so one who acted justly and sought truth should have easily been found out in the open.

5:2 they say, ‘As Yahweh lives The people used oaths invoking Yahweh’s name, but they did not keep them—a serious offense since the invocation involved calling on God as a witness that the oath would be kept. By breaking the oath, they tarnished Yahweh’s reputation. See Exod 20:7 and note.

5:3 discipline The Hebrew words used here refer to instruction. Compare Prov 1:7.

They have hardened their faces more than rock Discipline has inspired more stubbornness, not repentance. Compare Jer 2:30; Ezek 3:8.

they have refused to turn back Jeremiah does not present Israel as passive or ignorant; they willfully and knowingly refuse to repent even in the face of judgment and punishment.

The Significance of “Shuv” in Jeremiah

5:4 they are foolish In the ot, foolishness is depicted as ignorance of Yahweh’s ways. Since the poor could be uneducated and ignorant of God’s law, Jeremiah goes to the elite. According to Deuteronomy, however, the law was to be read to all Israel, and all were accountable for keeping it (Deut 31:10–13).

The Fool in Proverbs

5:5 have broken the yoke Symbolic of Israel’s rejection of Yahweh’s rule through their rejection of His law. Compare the imagery of Jer 2:20.

5:6 a lion from the forest Compare the image of the enemy from the north as a lion in Jer 4:7. Judgment by attack from wild beasts was part of the punishment curses built into the Sinai covenant (see Lev 26:22; compare Ezek 5:17; Deut 32:24).

their apostasies The Hebrew word here means “turning” and uses the same root for turning or returning as words indicating repentance (see Jer 2:19). Jeremiah frequently plays on the ambiguity of this word for denoting both physical movement (toward or away) and religious inclination (toward or away).

The Significance of “Shuv” in Jeremiah

5:7 But I fed them to the full Compare the similar imagery of Yahweh’s provision and Israel’s squandering of it on idolatry in Ezek 16:10–19.

they committed adultery Marital infidelity is the quintessential metaphor used in the ot to describe Israel’s unfaithfulness to Yahweh. Idolatry and adultery both involve breaking a covenant or contractual agreement. See note on Isa 1:21.

the house of a prostitute Symbolic of the temples of idols. See Jer 2:20 and note.

5:8 well-fed lusty horses The language here draws an explicit comparison to stallions and their sexual drive. Judah had pursued idol worship with promiscuous passion. The sexual metaphor may also hint at the sexual aspects of the Canaanite fertility cult.

5:10 you must not make complete destruction Foreshadows Yahweh’s plan to preserve a remnant (see 31:31–34).

they are not to Yahweh Yahweh disavows ownership of Israel. He no longer recognizes them because of their apostasy.

5:12 Not he Compare Zeph 1:12. The people are complacent in their sense of security, perhaps believing that Jerusalem is safe because God’s presence is there.

5:13 the prophets are like wind Their prophecies will be proven false—empty words with no effect.

5:14 am making my words in your mouth like a fire Addresses Jeremiah as agent of this prophecy of doom. Compare 1:9–10.

this people wood Refers to Israel, making a distinction between the one being addressed and those who will receive the judgment.

5:15 a nation from afar Namely, Babylon. See note on 1:3.

whose language you do not know Most people in Judah would not have been able to communicate with the Babylonian invaders. Aramaic was the language of international diplomacy. See 2 Kgs 18:26; compare Isa 33:19; Ezek 3:5–6.

5:17 they will eat your harvest Echoes the covenant curses from Deut 28:30–33.

5:18 I will not make you a complete destruction God will preserve a remnant.

5:19 And then, when you people say Yahweh is still addressing the people collectively as in Jer 5:18.

5:21 who have eyes but do not see Compare Isa 6:9–10. Yahweh appeals to creation (see Jer 5:22) as the visible sign of His power and sovereignty.

5:22 you not revere me Yahweh’s power over creation and acts of subduing the forces of chaos should inspire reverence, not apathy.

I have placed the sand as a boundary Jeremiah uses poetic creation language that echoes parts of Job, Proverbs, Isaiah, and Psalms. Yahweh’s active restraint of the sea is a common motif in creation poetry (see Psa 104:9; Job 38:10–11; Prov 8:29).

5:24 the one who gives the autumn rain and the spring rain in its season Yahweh’s role as provider through the agricultural cycle is highlighted as further reason for Israel to respect and worship Him.

5:26 they lie in wait like the hiding of fowlers The wicked engage in behaviors that will trap the innocent, foolish, and weak in order to enrich themselves. The metaphor of the wicked setting traps is common in biblical poetry. See Prov 1:11; Psa 10:9.

5:28 They do not judge with justice Jeremiah now connects the wicked of Jer 5:26 with the leaders of Israelite society. Criticizing the leaders for failing to observe their obligations for social justice is a common prophetic indictment. See Isa 1:16–23; Amos 4:1–5. See note on Exod 22:21–27.

5:31 The prophets prophesy falsely The religious leaders have failed just as thoroughly as the civil leaders (see Jer 5:26–28).