Jeremiah 5:1

Run ye to and fro through the streets of Jerusalem, and see now, and know, and seek in the broad places thereof, if ye can find a man, if there be any that executeth judgment, that seeketh the truth; and I will pardon it.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

V.

(1) Run ye to and fro.—The dark shades of the picture seem at first hardly to belong to the reign of Josiah, which is brought before us in 2 Kings 22, 23; 2 Chronicles 34, 35, as one of thorough reformation. It is, of course, possible that parts of the picture may have been worked up when the prophecies were rewritten under Jehoiakim (Jeremiah 36:32); but, on the other hand, it is equally possible that the prophet may have seen even at the time how hollow and incomplete that reformation was. The form in which he utters his conviction reminds one of the old story of the Greek sage, Diogenes, appearing in the streets of Athens with a lantern, searching for an honest man. In the thought that the pardon of the city depended on its containing some elements of good which might make reformation possible, we find an echo of Genesis 18:25; but the picture is of a state more utterly hopeless. There were not ten righteous men found in Sodom (Genesis 18:32); in Jerusalem there was not one.

Benson Commentary

Jeremiah 5:1. Run ye to and fro, &c. — In this chapter, which seems to be a continuation of the preceding discourse, God justifies the severity of the judgments denounced in the foregoing chapter. The expressions are strong, but not to be taken strictly in the letter, signifying only the extreme degeneracy of the times, and the great want of justice and piety in Jerusalem. And see now and know, &c. — Search here and there, and in every part of the city. The words, saith the Lord, should be supplied; for it is plain that the first and second verses are the words of God. In Jeremiah 5:3 the prophet speaks, and goes on to Jeremiah 5:7, where God speaks again. And seek in the broad places thereof — The word רחבותיה, thus rendered, means, no doubt, the market-places, and other spacious areas, where citizens used to meet to do business with each other. If ye can find a man — Namely, a man fearing God, and working righteousness. If there be any that executeth judgment — That in the magistracy rightly administers justice. That seeketh the truth — Any one among the commonality that deals faithfully and uprightly. The universal corruption of manners was such, that a man might walk the streets of Jerusalem long enough before he could meet with any one that was truly religious. And I will pardon it — Namely, the city of Jerusalem. The strong expressions of this verse, if they were taken strictly, would imply that Jerusalem was now worse than Sodom, in the days of Lot: for, in offering pardon to Sodom and Gomorrah, God came no lower than ten, but, according to the literal meaning of these expressions, he promises to pardon Jerusalem if there should be one righteous man found. But it seems evident that, as we have intimated above, they are not to be taken in so strict a sense as if, in so great a city, there was not one good man; for certainly the prophet could not be reckoned among the number of the wicked, and there were besides, Baruch his disciple, and Ebed-melech, and, without doubt, some others that were truly pious. So that the meaning can be no more than that there were very few good men compared with the number of the wicked.

Matthew Henry's Concise Commentary

5:1-9 None could be found who behaved as upright and godly men. But the Lord saw the true character of the people through all their disguises. The poor were ignorant, and therefore they were wicked. What can be expected but works of darkness, from people that know nothing of God and religion? There are God's poor, who, notwithstanding poverty, know the way of the Lord, walk in it, and do their duty; but these were willingly ignorant, and their ignorance would not be their excuse. The rich were insolent and haughty, and the abuse of God's favours made their sin worse.

Barnes' Notes on the Bible

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).

Jamieson-Fausset-Brown Bible Commentary

CHAPTER 5

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.None godly in Judah, Jeremiah 5:1. They swear falsely, though God be a God of truth; they are incorrigible and senseless, and know not the law, or else wilfully violate it, Jeremiah 5:2-6. Their idolatry, adultery, Jeremiah 5:7-9; contempt of God’s word and prophets, which should be sadly verified, Jeremiah 5:10-18. They forsake, forget, and fear not God, whose power is so great, Jeremiah 5:19-24. They are rich through deceit and violence; their false prophets, Jeremiah 5:25-31.

Whether this begins a new sermon, or be part of the former, is neither certain nor material; but here the prophet is called upon to go up and down, and search here and there, in every part of the city, and to make a diligent inquiry in every street and place of concourse; a phrase frequently used for searching and inquiring after a thing, Daniel 12:4 Amos 8:12; and it is spoken in the plural number, not restrained to Jeremiah in particular: q.d. Let who will search, they will find it even so. It implies the great scarcity of good men, that must be thus searched for. God gives leave to all the earth to look into the state of Jerusalem, by which he vindicates himself in the face of the whole world from all severity towards his people, whatever he brings upon them, and so stops the mouths of the Jews.

Seek in the broad places; even there, where usually is the greatest resort for merchants and merchandises, where men meet from all quarters.

If ye can find a man: it seems worse than Sodom and Gomorrah, for God condescends to pardon Jerusalem if there be but one righteous man found in it; there he came no lower than ten. But it will be objected, if it be understood thus individually, What must we think of Jeremiah himself, and Baruch, and Ebed-melech, and other few, who were then, no doubt, in Jerusalem?

Answ. Either he speaks of the corrupt body of the people, courtiers, priests, false prophets, not one, or scarce one among them to be found, or if any, so few as not to be discerned. A man might walk the streets of Jerusalem long enough before he could meet with any one truly religious; which universality of corruption is thus expressed in divers places, Psalm 12:1,2 14:2,3 Eze 22:30 Micah 7:1,2. Or it may be understood hyperbolically for a few.

Any that executeth judgment, i.e. among the magistracy that rightly administer justice.

That seeketh the truth, i.e. among the commonalty that deal faithfully and uprightly; it signifies, that, among them all, there are none given to it; so far from endeavouring and seeking it sincerely with their whole heart, that they are not inclined to it, but are given to oppressions, falsehoods, and deceits; they do not seek the truth.

I will pardon it; or, him; I will not destroy it for the sake of those few: the like he promiseth with reference to those five cities, Genesis 18:24, &c.

Gill's Exposition of the Entire Bible

Run ye to and fro through the streets of Jerusalem,.... These are the words of the Lord, not to the prophet only, but to any other, who thought fit to look into the reasons of the Lord's dealing in a way of judgment with the people of the Jews; these he would have go through the whole city of Jerusalem, every street of it, and that backwards and forwards, not once only, but over and over again:

and see now, and know, and seek in the broad places thereof; where there is commonly the greatest concourse of people; here he would have them look out diligently, observe and take cognizance of the persons they should meet with in such places:

if ye can find a man; that is, as the Targum adds, whose works are good, and as it is afterwards explained; for as yet the city was not desolate, so as that there was no man dwelling in it, as it was foretold it should be, Jeremiah 4:25. It is reported (o) of Diogenes, the Cynic philosopher, that he lighted up a candle in the daytime, and went through the streets with it; and, being asked the reason of it, said, I seek a man; that is, a man of virtue, honour, and honesty; by which he would be understood, that such were very rare: and so it follows,

if there be any that executeth judgment; in the public courts of judicature; or in private, between man and man:

that seeketh the truth; of doctrine and worship, that seeks to speak it, and maintain it; who is true to his word, and faithful to his promises; but was not one such to be found? were there not the Prophet Jeremiah, and Baruch, and some others? the answer of Kimchi's father is, that such were not to be found in the streets and broad places, where the direction is to seek, because such were hidden in their own houses for fear of wicked men; others think that the meaning is, that there were none to be found to make up the hedge, or stand in the gap for the land, and to intercede for them, as in Ezekiel 22:30, and others are of opinion that the Lord speaks of men in public offices, as judges, priests, and prophets, who were grown so corrupt, as that a good man was not to be found among them: but it seems rather to design the body of the people, and the sense to be, that an upright faithful man was rare to be found; and that, could there be found but a few of that sort, the Lord would spare the city for their sake, as in the case of Sodom, Genesis 18:32 and so it follows,

and I will pardon it; the city of Jerusalem, and the inhabitants of it; so the Targum, Septuagint, and Arabic versions render it, "them".

(o) Laert. Vit. Philosoph. l. 6. p. 350.

Geneva Study Bible

Run ye to and fro through the streets of Jerusalem, and see now, and know, and seek in its broad places, if ye can find a man, if there is any that executeth judgment, that seeketh the truth; and I will pardon {a} it.

(a) That is, the city.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

1. Run ye to and fro] The prophet challenges his hearers to find a single righteous man by a thorough and extensive search. Cp. Genesis 18:23-33. The little good that was left in the land was driven out of sight by the prevailing wickedness, and exercised no appreciable effect upon it.

broad places] the market-places and other chief places of resort.

truth] mg. faithfulness, and so in Jeremiah 5:3; by no means confined to truth in words. The word is the same as that rendered “faithfully,” e.g. 2 Kings 12:15; 2 Kings 22:7. Jeremiah lays special stress on this quality, which with him “unites in itself faithfulness towards God (constancy), towards man (integrity), towards oneself (genuineness),” Co. Cp. Hosea 4:1.

Pulpit Commentary

Verses 1-9. - Gladly would Jehovah pardon, if his people showed but a gleam of sound morality. But they are all deaf to the warning voice - the Law of God is flagrantly violated. In particular the marriage tie, as well the typical one between man and woman as the anti-typical between the people and its God, is openly disregarded (comp. Hosea 4:1; Micah 7:2; Isaiah 64:6, 7; Psalm 14:3). Verse 1. - If ye can find a man. "A man" is explained by the following clauses. It is a man whose practice and whose aims are right, of whom Jeremiah, like Diogenes with his lantern, is in search. (It is evident that the prophet speaks rhetorically, for himself and his disciples, however few, were doubtless "men" in the prophetic sense of the word.) Judgment... the truth; rather, justice... good faith, the primary virtues of civil society. Jeremiah 5:1

Keil and Delitzsch Biblical Commentary on the Old Testament

By reason of the universal godlessness and moral corruption the Lord cannot pardon. - Jeremiah 5:1. "Range through the streets of Jerusalem, and see now, and know, and seek upon her thoroughfares, if ye find any, if any doth judgment, seeketh after faithfulness, and I will pardon her. Jeremiah 5:2. And if they say, 'As Jahveh liveth,' then in this they swear falsely. Jeremiah 5:3. Jahveh, are not Thine yes upon faithfulness? Thou smitest them, an they are not pained; thou consumest them, they will take no correction; they make their face harder than rock, they will not turn. Jeremiah 5:4. And I thought, It is but the baser sort, they are foolish; for they know not the way of Jahveh, the judgment of their God. Jeremiah 5:5. I will get me then to the great, and will speak with them, for they know the way of Jahveh, the judgment of their God; yet together have they broken the yoke, burst the bonds. Jeremiah 5:6. Therefore a lion out of the wood smiteth them, a wolf of the deserts spoileth them, a leopard lieth in wait against their cities: every one that goeth out thence is torn in pieces; because many are their transgressions, many their backslidings. Jeremiah 5:7. Wherefore should I pardon thee? thy sons have forsaken me, and sworn by them that are no gods. I caused them to sear, but they committed adultery, and crowd into the house of the harlot. Jeremiah 5:8. Like well-fed horses, they are roaming about; each neigheth after the other's wife. Jeremiah 5:9. Shall I not punish this? saith Jahveh; or shall not my soul be avenged on such a people as this?"

The thought of Jeremiah 5:1, that in Jerusalem there is not to be found one solitary soul who concerns himself about uprightness and sincerity, does not, though rhetorically expressed, contain any rhetorical hyperbole or exaggeration such as may have arisen from the prophet's righteous indignation, or have been inferred from the severity of the expected judgment (Hitz.); it gives but the simple truth, as is seen when we consider that it is not Jeremiah who speaks according to the best of his judgment, but God, the searcher of hearts. Before the all-seeing eye of God no man is pure and good. They are all gone astray, and there is none that doeth good, Psalm 14:2-3. And if anywhere the fear of God is the ruling principle, yet when the look falls on the mighty hosts of the wicked, even the human eye loses sight of the small company of the godly, since they are in no case to exert an influence on the moral standing of the whole mass. "If ye find any" is defined by, "if there is a worker of right;" and the doing of right or judgment is made more complete by "that seeketh faithfulness," the doing of right or judgment is made more complete by "that seeketh faithfulness," the doing being given as the outcome of the disposition. אמוּנה is not truth (אמת), but sincerity and good faith. On this state of affairs, cf. Hosea 4:1; Micah 7:2; Isaiah 64:5. The pledge that God would pardon Jerusalem if He found but one righteous man in it, recalls Abraham's dealing with God on behalf of Sodom, Genesis 18:23. In support of what has been said, it is added in Jeremiah 5:2, that they even abuse God's name for lying purposes; cf. Leviticus 19:12. Making oath by the life of Jahveh is not looked on here as a confession of faith in the Lord, giving thus as the sense, that even their worship of God was but the work of the lips, not of the heart (Ros.); but the solemn appeal to the living God for the purpose of setting the impress of truth on the face of a life, is brought forward as evidence that there is none that strives after sincerity. the antithesis forced in here by Hitz. and Graf is foreign to text and context both, viz., that between swearing by Jahveh and by the false gods, or any other indifferent name. The emphasis lies on swearing לשׁקר, as opposed to swearing in the way demanded by God, בּאמת וּבמשׁפּט וּבצדקה, Jeremiah 4:2. לכן, therein, i.e., yet even in this, or nevertheless.