Exegetical and Hermeneutical Commentary of Jeremiah 5:9
Shall I not visit for these [things]? saith the LORD: and shall not my soul be avenged on such a nation as this?
Jer 5:9
Shall I not visit for these things?
Unsanctified affliction followed by heavier judgments
The physician, when he findeth that the potion which he hath given his patient will not work, he seconds it with one more violent; but if he perceive the disease to be settled, then he puts him into a course of physic, so that he shall have at present but small comfort of his life. And thus doth the surgeon, too: if a gentle plaister will not serve, then he applies that which is more corroding; and to prevent a gangrene, he makes use of his cauterising knife, and takes off the joint or member that is so ill-affected. Even so God, when men profit not by such crosses as He hath formerly exercised them with, when they are not bettered by lighter afflictions, then He sends heavier, and proceeds from milder to sharper crosses. If the dross of their sins will not come off, He will throw them into the melting pot again and again, crush them harder in the press, and lay on such irons as shall enter more deep into their souls. If He strikes and they grieve not, if they be so foolish that they will not know the judgment of their God, He will bring seven times more plagues upon them, cross upon cross, loss upon loss, trouble upon trouble, one sorrow on the neck of another, till they are in a manner wasted and consumed. (J. Spencer.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Visit, i.e. punish, Psa 89:32. Should I connive at such things, the wicked would say, I did not see them, or take notice of them, Psa 50:21, much to the same purpose with Jer 5:7, beginning; and punishment may be termed visiting, as implying the equity of Gods procedures, that he first sees and considers the case, before he inflicts punishment; as in the case of Sodom, Gen 18:21; spoke after the manner of man.
My soul, for I; it speaks the greatness of Gods displeasure, Shall not my very soul be in this work of vengeance? Psa 11:5.
Fuente: English Annotations on the Holy Bible by Matthew Poole
9. (Jer 5:29;Jer 9:9; Jer 44:22).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Shall I not visit for these things? saith the Lord,…. For such adulteries and lasciviousness, and that in a way of punishment. The Targum adds,
“to bring evil upon them;”
the evil of punishment for the evil of sin:
and shall not my soul be avenged upon such a nation as this? which cannot delight in sin, but hates it; and therefore must punish for it; vindictive and punitive justice is essential to God; as sin is contrary to his nature, it is agreeable to it to punish for it; he cannot but do it; and he does avenge all sin, either on the sinner himself, or on his surety.
Fuente: John Gill’s Exposition of the Entire Bible
God again holds, as it were, a conference with them, and for this purpose, — that he might check all their complaints and close their mouths, lest they should object and say, that they were too severely treated. That this objection then might be removed, God repeats that he could not pardon such atrocious sins. And this principle is adopted, that it was impossible not to punish such wicked men who would not repent. For since God is the Judge of the world, he can no more surrender his judgment than his essence. As, then, the majesty of God and his office of a Judge are inseparably connected, the Prophet concludes, that what the Jews thought was impossible, that is, that they could escape unpunished, and yet continue to provoke God, as it were, by open war, with their dreadful sins: Should I not then visit for this, saith Jehovah?
Here is introduced the name of Jehovah. An earthly judge may pardon the ungodly and the worst of men; but this cannot be done by God; for whenever God pardons, he leads sinners to repentance: so that he never suffers sins to be unpunished. For he who repents becomes his own judge, and thus anticipates God’s judgment. Where then there is true conversion, God shews no indulgence to sins. But when persistency in sins is such, that they who are warned despise all instruction, it is impossible that God should forgive; as in that case he would renounce his own glory, which can never be. Should I not then visit for this, saith Jehovah?
And on such a nation as this should not vengeance my soul take? God speaks here after the manner of men, for he seeks no vengeance; and when he speaks of his soul, even this is not strictly suitable to him; but there is here nothing obscure; for what is meant is, that he is at enmity with wickedness, as it is said in Psa 5:5, that he cannot bear iniquity. Since it is so, it follows that he must either be thrust from his celestial throne, or punishment must be inflicted on the wicked, who remain perverse and set no end nor bounds to their sins. Whenever then delusion creeps over us and Satan seeks by his allurements to lead us to forget God’s judgment, let this come to our minds — that God would not be God, except he were to punish sins. It is then necessary that he should punish sins or be displeased with us: but, as it has been said, he cannot be inconsistent with himself or dissimilar in his nature, since no change can take place in him. Either then his hand is stretched out to punish our sins, or his judgment must be anticipated by us. And how can this be done? By learning to bring sentence against ourselves, by becoming displeased with our sins.
When therefore our conversion will be of this kind, then God will be merciful to us; and thus he will not pardon our sins, as though he approved of them, or as though he did not exercise his office as a judge. But as I have said, what is here taught is rightly addressed to those who are either refractory, or whom Satan renders so stupid and forgetful, that they call not themselves to an account; in short, what is here said will render the ungodly, who go on in their perverseness, inexcusable, or it will awake those who are healable, that they may judge themselves, and not wait until God stretches forth his hand to execute extreme punishment.
Fuente: Calvin’s Complete Commentary
Jer 5:9 Shall I not visit for these [things]? saith the LORD: and shall not my soul be avenged on such a nation as this?
Ver. 9. Shall I not visit for these things? ] i.e., Shall I not take cognizance of them, and punish them surely and severely?
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Shall I not visit . . . ? Figure of speech Erotesis.
My soul = I Myself, for emphasis. Hebrew. nephesh. Figure of speech Anthropopatheia.
be avenged = avenge herself. Compare Jer 5:29; Jer 9:9.
Fuente: Companion Bible Notes, Appendices and Graphics
I not visit: Jer 5:29, Jer 9:9, Jer 23:2, Lam 4:22, Hos 2:13, Hos 8:13
and shall: Jer 44:22, Lev 26:25, Deu 32:35, Deu 32:43, Isa 1:24, Eze 5:13-15, Eze 7:9, Nah 1:2
Reciprocal: Gen 39:9 – how then Exo 20:14 – General Exo 32:34 – the day Lev 18:25 – therefore Num 16:29 – visited Psa 50:18 – hast been partaker Pro 6:29 – he that Isa 5:15 – the mean Isa 65:7 – therefore Jer 1:16 – And I Jer 6:15 – at the time Jer 11:23 – the year Jer 32:31 – this city Eze 17:19 – surely Eze 18:6 – neither hath defiled Eze 33:26 – and ye Hos 6:4 – what
Fuente: The Treasury of Scripture Knowledge
Jer 5:9. Strong’s definition of the original for visit is, A primitive root; to visit (with friendly or hostile intent).1 It is used in the latter sense because God was determined to show his disapproval of his people by de-livering them into captivity. In treating the nation- thus the Lord would obtain vengeance against it, and it would he righteous vengeance because that authority belongs to Him. (Rom 12:19.)
Fuente: Combined Bible Commentary
Was it not just for Yahweh to punish such a people and to take vengeance on them for their sins (cf. Jer 5:7)? It certainly was just, as Jer 5:7-8 amply demonstrated (cf. Eph 5:5; Heb 13:4). Questions frame Jer 5:7-9.