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Text -- Jeremiah 17:5 (NET)

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Context
Individuals Are Challenged to Put Their Trust in the Lord
17:5 The Lord says, “I will put a curse on people who trust in mere human beings, who depend on mere flesh and blood for their strength, and whose hearts have turned away from the Lord.
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Names, People and Places, Dictionary Themes and Topics

Dictionary Themes and Topics: Self-righteousness | Idolatry | Heart | False Confidence | FLESH | Cutting | Confidence | Asa | Apostasy | more
Table of Contents

Word/Phrase Notes
JFB , Clarke , Calvin , Defender , TSK

Word/Phrase Notes
Barnes , Poole , PBC , Haydock , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , MHCC , Matthew Henry , Keil-Delitzsch , Constable

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Commentary -- Word/Phrase Notes (per phrase)

JFB: Jer 17:5 - -- Referring to the Jews' proneness to rely on Egypt, in its fear of Assyria and Babylon (Isa 31:1, Isa 31:3).

Referring to the Jews' proneness to rely on Egypt, in its fear of Assyria and Babylon (Isa 31:1, Isa 31:3).

JFB: Jer 17:5 - -- This word is emphatic. We may expect help from men, so far as God enables them to help us, but we must rest our trust in God alone (Psa 62:5).

This word is emphatic. We may expect help from men, so far as God enables them to help us, but we must rest our trust in God alone (Psa 62:5).

Clarke: Jer 17:5 - -- Cursed be the man that trusteth in man - This reprehends their vain confidence in trusting in Egypt, which was too feeble itself to help, and, had i...

Cursed be the man that trusteth in man - This reprehends their vain confidence in trusting in Egypt, which was too feeble itself to help, and, had it been otherwise, too ill disposed towards them to help them heartily. An arm of flesh is put here for a weak and ineffectual support. And he who, in reference to the salvation of his soul, trusts in an arm of flesh - in himself or others, or in any thing he has done or suffered, will inherit a curse instead of a blessing.

Calvin: Jer 17:5 - -- The Prophet, I doubt not, prefixed this sentence to many of his discourses, for it was neccssary often to repeat it, as the Jews were so refractory i...

The Prophet, I doubt not, prefixed this sentence to many of his discourses, for it was neccssary often to repeat it, as the Jews were so refractory in their minds. We have already seen how sharply he inveighed against their false confidence: but it was necessary to lay down this truth. He then wrote once for all what he had often said. And this deserves to be especially observed, for we shall not sufficiently understand how needful this truth was, unless we consider the circumstances: the Prophet had often found that the promises as well as the threatenings of God were disregarded, that his doctrine was despised, and that he had to do with a proud people, who, relying on their own defences, not only esteemed as nothing what was brought before them under the authority of God, but also, as it were, avowedly rejected it. This then was the reason why the Prophet not only once, but often exhorted the people to repent, by setting before them this truth, that accursed are they who trust in men.

Flesh here is to be taken for man, as we may easily gather from the context. It was a common thing with the Hebrews to state the same thing twice: In the first clause man is mentioned, and in the second flesh: and arm means power or help. The meaning is, that all are accursed who trust in man. But the word flesh is no doubt added in the second line by way of contempt, according to what is done in Isa 31:3, where the Prophet says,

“The Egyptian is man and not God, flesh and not spirit.”

He calls the Egyptians flesh by way of contempt, as though he had said that there was nothing strong or firm in them, and that the aid which the Jews expected from them would be evanescent. So it is in this place, though the Prophet, according to the common usage, repeats in the second clause what he had said in the first, he yet expresses something more, that men are extremely sottish when they place their salvation in a thing of nought; for, as we have said, there is nothing solid or enduring in flesh. As men therefore quickly vanish away, what can be more foolish than to seek safety from them?

But it must be observed that the Prophet had spoken thus, because the Jews, in looking now to the Assyrians and then to the Egyptians, thought to gain sufficient defense against God himself, though they might not have expressly or avowedly despised God: but we shall hereafter see that God cannot be otherwise deemed than of no account, when safety is sought from mortal man. As then this false confidence was an hinderance to the Jews to rely on the favor of God, and to lead them to repentance, the Prophet said Accursed is the man who trusts in man

It seems to be a sentence abruptly introduced; but as we have observed, the doctrine of the Prophet could not have been confirmed, had he not shaken off from his people the presumption through which they were blinded, for they thought the Egyptians would be to them like a thousand gods. We shall thus understand the design of the Prophet, if we bear in mind what was the condition of the Jews, and what were the difficulties the Prophet had to contend with, while he was daily threatening them and labouting to restore them to God. But no progress was made, and why? because all God’s promises were coldly received, for they thought themselves ever safe and secure, while the Egyptians were kind to them and promised them help: his threatenings also were coldly received, because they hesitated not to set up as their shield, and as the strongest fortress, the aid which they expected from the Egyptians. Hence the Prophet was constrained to cry out, not only once, or ten times, but a hundred times, accursed is he who trusts in man and makes flesh his arm 172

This is however a general truth. We also, at this day, advance general truths, which we apply to individual cases. The spirit then declares here generally, that all are accursed who trust in men. We indeed know that men are in various ways deceived while they trust in men: they begin with themselves, and seek in this and in that thing a ground of security; for every one is inflated with vain and false confidence, either in his own prudence or dexterity or power. There is then no one who does not trust in himself before he trusts in others: I speak even of the most wretched. It is indeed what men ought to be ashamed of; but there is no one so contemptible but that he swells with some secret pride, so that he esteems something in himself, and even ascribes to himself some high dignity. Then they who seem prudent in their own eyes take aids to themselves from every quarter, and in these they acquiesce. But when men look behind and before, they gather help to themselves from all parts of the world: however their goings around are useless, and not only so, but they turn out to their own destruction, for God not only derides in this place the folly of them who trust in flesh, but declares that they are accursed This curse of God ought to strike us with terror; for we hence learn that God is highly displeased with all those who seek their own salvation in the world and in creatures.

It is added, And from Jehovah turned away is his heart. Hypocrites draw this to their own advantage; for there is no one who will not object and say, that he does not so trust in man as to take away or diminish anything from the glory of God. Were all asked, from the least to the greatest, every one would boldly say that he leaves God’s honor entire, and never wishes to take anything from it: this would be the common saying. But yet, when confidence is reposed in the flesh, God is deprived of his own honor. These two things are no less contrary, the one to the other, than light is to darkness. Hence the Prophet intended here to shew that these two things cannot be connected together — to put confidence in the flesh and in God at the same time. When water is blended with fire, both perish; so, when one seeks in part to trust in God and in part to trust in men, it is the same as though he wished to mix heaven and earth together, and to throw all things into confusion. It is, then, to confound the order of nature, when men imagine that they have two objects of trust, and ascribe half of their salvation to God, and the other half to themselves or to other men. This is the meaning of the Prophet.

Let us then know that all those who place the least portion of their hope in men do in part depart from God, and therefore turn aside from him. In short, the Holy Spirit declares, briefly indeed, but very solemnly, that all are apostates and deserters from God who turn to men and fix their hope in them. But if this declaration be true as to the present life, when we treat of eternal life, it is doubtless a twofold madness if we ascribe it, even in the smallest degree, either to our own righteousness or to any other virtues. He who looks for aid from men is pronounced accursed by God, even when he expects from them what belongs to this frail life, which soon vanishes; but when we hope for eternal life and the inheritance of heaven from ourselves or from other creatures, how much more detestable it is? Let us then observe this inference, so that the truth taught here by the Prophet may keep us dependent on God only.

But here a question may be raised, — Are we not to hope for help from those men whom God may employ to assist us, and who are not only the instruments of his favor and aid, but who are also as it were his hands? for whenever men assist us, it is the same as though God stretched forth his hands from heaven. Why, them, should we not look for aid from men whom God has appointed as ministers of his favor to us? But there is great emlphasis in the word trust; for it is indeed lawful to look to men for what is given to them; but we ought to trust in God alone, and to hope for all things from him, as well as to pray for them: and this will hereafter appear more clearly. But we must now only briefly observe, that when we seek from men what is given them by God, we detract nothing from his power, who chooses his ministers as he pleases. But this is a rare thing; for when anything is done to us by men, we forget God, and our thoughts are drawn downwards to men, so that God loses a part of his honor; and when anything, even the least, is taken away from him, he condemns us, as we deserve. We ought especially to observe what he declares here, that turned away from him is the heart of man whenever he places his hope in the flesh.

Defender: Jer 17:5 - -- This is a solemn warning, as applicable to modern people as to ancient Jews: God's curse - not His blessing - is on anyone who trusts in himself or ot...

This is a solemn warning, as applicable to modern people as to ancient Jews: God's curse - not His blessing - is on anyone who trusts in himself or other men rather than God."

TSK: Jer 17:5 - -- Cursed : Psa 62:9, Psa 118:8, Psa 118:9, Psa 146:3, Psa 146:4; Isa 2:22, Isa 30:1-7, Isa 31:1-9, Isa 36:6; Eze 29:6, Eze 29:7 flesh : 2Ch 32:8; Isa 31...

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Jer 17:5-18 - -- In the rest of the prophecy Jeremiah dwells upon the moral faults which had led to Judah’ s ruin. Jer 17:6 Like the heath - Or, "lik...

In the rest of the prophecy Jeremiah dwells upon the moral faults which had led to Judah’ s ruin.

Jer 17:6

Like the heath - Or, "like a destitute man"Psa 102:17. The verbs "he shall see"(or fear) and "shall inhabit"plainly show that a man is here meant and not a plant.

Jer 17:8

The river - Or, "water-course"Isa 30:25, made for purposes of irrigation.

Shall not see - Or, "shall not fear Jer 17:6."God’ s people feel trouble as much as other people, but they do not fear it because they know

(1) that it is for their good, and

(2) that God will give them strength to bear it.

Jer 17:9

The train of thought is apparently this: If the man is so blessed Jer 17:7-8 who trusts in Yahweh, what is the reason why men so generally "make flesh their arm"? And the answer is: Because man’ s heart is incapable of seeing things in a straightforward manner, but is full of shrewd guile, and ever seeking to overreach others.

Desperately wicked - Rather, mortally sick.

Jer 17:10

The answer to the question, "who can know it?"To himself a man’ s heart is an inscrutable mystery: God alone can fathom it.

Ways - Rather, way, his course of life. The "and"must be omitted, for the last clause explains what is meant "by man’ s way,"when he comes before God for judgment. It is "the fruit,"the final result "of his doings, i. e., his real character as formed by the acts and habits of his life.

Jer 17:11

Rather, "As the partridge hath gathered eggs which it laid not, so ..."The general sense is: the covetous man is as sure to reap finally disappointment only as is the partridge which piles up eggs not of her own laying, and is unable to hatch them.

A fool - A Nabal. See 1Sa 25:25.

Jer 17:12, Jer 17:13

Or, "Thou throne ... thou place ... thou hope ... Yahweh! All that forsake Thee etc."The prophet concludes his prediction with the expression of his own trust in Yahweh, and confidence that the divine justice will finally be vindicated by the punishment of the wicked. The "throne of glory"is equivalent to Him who is enthroned in glory.

Jer 17:13

Shall be written in the earth - i. e., their names shall quickly disappear, unlike those graven in the rock forever Job 19:24. A board covered with sand is used in the East to this day in schools for giving lessons in writing: but writing inscribed on such materials is intended to be immediately obliterated. Equally fleeting is the existence of those who forsake God. "All men are written somewhere, the saints in heaven, but sinners upon earth"(Origen).

Jer 17:15

This taunt shows that this prophecy was written before any very signal fulfillment of Jeremiah’ s words had taken place, and prior therefore to the capture of Jerusalem at the close of Jehoiakim’ s life. "Now"means "I pray,"and is ironical.

Jer 17:16

I have not hastened from - i. e., I have not sought to escape from.

A pastor to follow thee - Rather, "a shepherd after Thee.""Shepherd"means "ruler, magistrate"(Jer 2:8 note), and belongs to the prophet not as a teacher, but as one invested with authority by God to guide and direct the political course of the nation. So Yahweh guides His people Psa 23:1-2, and the prophet does so "after Him,"following obediently His instructions.

The woeful day - literally, "the day of mortal sickness:"the day on which Jerusalem was to be destroyed, and the temple burned.

Right - Omit the word. What Jeremiah asserts is that he spake as in God’ s presence. They were no words of his own, but had the authority of Him before whom he stood. Compare Jer 15:19.

Jer 17:17

A terror - Rather, "a cause of dismay,"or consternation Jer 1:17. By not fulfilling Jeremiah’ s prediction God Himself seemed to put him to shame.

Jer 17:18

Confounded - Put to shame.

Destroy them ... - Rather, break them with a double breaking: a twofold punishment, the first their general share in the miseries attendant upon their country’ s fall; the second, a special punishment for their sin in persecuting and mocking God’ s prophet.

Poole: Jer 17:5 - -- It was the great sin of this people, for which they are often taxed in holy writ, 2Ch 16:7 28:16,20 Isa 30:1,2 31:1,2 , when any danger threatened t...

It was the great sin of this people, for which they are often taxed in holy writ, 2Ch 16:7 28:16,20 Isa 30:1,2 31:1,2 , when any danger threatened them for their sins, to make leagues with and flee to foreign idolatrous nations to help and succour them, and to repose a confidence in them, and so bolster up themselves in their wicked and sinful courses, promising themselves deliverance from the dangers that threatened them by the power of their confederates and allies. This sin the prophet here reflecteth upon, that while their hearts

departed from God they would yet encourage themselves from the hoped-for help of men. The prophet from God declares that such are and shall be cursed , and mentioned man, under the notion of

flesh to show his frailty and impotency to help against, the mighty power and wrath of God; withal showing us that God alone is the true object of our faith and confidence, as well for the things of this life as those of another life, and that none

whose heart departeth from God can with any security look for any help from the creature.

PBC: Jer 17:5 - -- So, it is clear, if you DEPEND on man you will have departed from the Lord. The Flesh vs. The Spirit is the issue.

So, it is clear, if you DEPEND on man you will have departed from the Lord. The Flesh vs. The Spirit is the issue.

Haydock: Jer 17:5 - -- Thus. Septuagint continue from the last chapter, "cursed," &c. (Haydock) --- Sedecias had formed alliances with several princes, instead of turnin...

Thus. Septuagint continue from the last chapter, "cursed," &c. (Haydock) ---

Sedecias had formed alliances with several princes, instead of turning to the Lord, chap. xxvii., and xxxvii. (Calmet) ---

Our chief dependence must be on God, not on human policy. (Worthington)

Gill: Jer 17:5 - -- Thus saith the Lord,.... Here begins a new discourse, or part of one; or, however, another cause or reason of the ruin and destruction of the Jews is ...

Thus saith the Lord,.... Here begins a new discourse, or part of one; or, however, another cause or reason of the ruin and destruction of the Jews is suggested; namely, their trust in man, or confidence in the creature, which is resented and condemned:

cursed be the man that trusteth in man; as the Jews did in the Egyptians and Assyrians; see Jer 2:36, and in Abraham their father, and in being his seed, as they did in Christ's time; and which was trusting in the flesh; and as all such may be said to do who trust in their natural descent from good men, Mat 3:9, they also trusted in Moses, in the law of Moses, and in their having, hearing, and obeying it; which pronounces every man cursed that does not perfectly perform it: they trusted in themselves, and in their own righteousness; despised others, and rejected Christ and his righteousness; and brought an anathema upon them, Joh 5:45 and all such that trust in their own hearts, and in their own works, trust in man, in the creature, in creature acts, and involve themselves in the curse here denounced. The Jews also, to this day, expect the Messiah to come as a mere man, and so trust in him as such; and all those that call themselves Christians, and take Christ to be a mere creature, as the Arians, and a mere man, as the Socinians, may be said to trust in man, and entail a curse upon themselves; though we trust in Christ, yet not as a man, but as he is the true and living God:

and maketh flesh his arm; or his confidence, as the Targum, to lean upon, and be protected by; man is but flesh, feeble, weak and inactive; frail and mortal; sinful and corrupt; and so very unfit to make an arm of, or to depend upon: God, and an arm of flesh, are opposed to each other; as are also rejoicing in Christ Jesus, and having confidence in the flesh, 2Ch 32:8,

and whose heart departeth from the Lord: as men's hearts may, under the greatest show of outward religion and righteousness; and as they always do, when they put their trust in such things; every act of unbelief and distrust of the Lord, and every act of trust and confidence in the creature, carry the heart off from God; every such act is a departing from the living God; see Isa 29:13.

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Commentary -- Verse Notes / Footnotes

NET Notes: Jer 17:5 In the psychology of ancient Hebrew thought the heart was the center not only of the emotions but of the thoughts and motivations. It was also the sea...

Geneva Bible: Jer 17:5 Thus saith the LORD; ( g ) Cursed [be] the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the LORD. ( g ) The Jew...

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Commentary -- Verse Range Notes

TSK Synopsis: Jer 17:1-27 - --1 The captivity of Judah for her sin.5 Trust in man is cursed;7 in God is blessed.9 The deceitful heart cannot deceive God.12 The salvation of God.15 ...

MHCC: Jer 17:5-11 - --He who puts confidence in man, shall be like the heath in a desert, a naked tree, a sorry shrub, the product of barren ground, useless and worthless. ...

Matthew Henry: Jer 17:5-11 - -- It is excellent doctrine that is preached in these verses, and of general concern and use to us all, and it does not appear to have any particular r...

Keil-Delitzsch: Jer 17:5-27 - -- Further Confirmation of this Announcement in General Reflections concerning the Sources of Ruin and of well-being. - This portion falls into two hal...

Constable: Jer 2:1--45:5 - --II. Prophecies about Judah chs. 2--45 The first series of prophetic announcements, reflections, and incidents th...

Constable: Jer 2:1--25:38 - --A. Warnings of judgment on Judah and Jerusalem chs. 2-25 Chapters 2-25 contain warnings and appeals to t...

Constable: Jer 15:10--26:1 - --3. Warnings in view of Judah's hard heart 15:10-25:38 This section of the book contains several ...

Constable: Jer 17:1-18 - --Judah's indelible sin and sin's deceitfulness 17:1-18 The next five sections (vv. 1-4, 5-8, 9-11, 12-13, and 14-18) continue the theme of Judah's guil...

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Introduction / Outline

JFB: Jeremiah (Book Introduction) JEREMIAH, son of Hilkiah, one of the ordinary priests, dwelling in Anathoth of Benjamin (Jer 1:1), not the Hilkiah the high priest who discovered the ...

JFB: Jeremiah (Outline) EXPOSTULATION WITH THE JEWS, REMINDING THEM OF THEIR FORMER DEVOTEDNESS, AND GOD'S CONSEQUENT FAVOR, AND A DENUNCIATION OF GOD'S COMING JUDGMENTS FOR...

TSK: Jeremiah 17 (Chapter Introduction) Overview Jer 17:1, The captivity of Judah for her sin; Jer 17:5, Trust in man is cursed; Jer 17:7, in God is blessed; Jer 17:9, The deceitful hear...

Poole: Jeremiah (Book Introduction) BOOK OF THE PROPHET JEREMIAH THE ARGUMENT IT was the great unhappiness of this prophet to be a physician to, but that could not save, a dying sta...

Poole: Jeremiah 17 (Chapter Introduction) CHAPTER 17 The captivity of Judah for her sin, Jer 17:1-4 . Trust in man cursed; in God, blessed, Jer 17:5-8 . The deceitful heart and most secret ...

MHCC: Jeremiah (Book Introduction) Jeremiah was a priest, a native of Anathoth, in the tribe of Benjamin. He was called to the prophetic office when very young, about seventy years afte...

MHCC: Jeremiah 17 (Chapter Introduction) (Jer 17:1-4) The fatal consequences of the idolatry of the Jews. (Jer 17:5-11) The happiness of the man that trusts in God; the end of the opposite c...

Matthew Henry: Jeremiah (Book Introduction) An Exposition, with Practical Observations, of The Book of the Prophet Jeremiah The Prophecies of the Old Testament, as the Epistles of the New, are p...

Matthew Henry: Jeremiah 17 (Chapter Introduction) In this chapter, I. God convicts the Jews of the sin of idolatry by the notorious evidence of the fact, and condemns them to captivity for it (Jer...

Constable: Jeremiah (Book Introduction) Introduction Title The title of this book derives from its writer, the late seventh an...

Constable: Jeremiah (Outline) Outline I. Introduction ch. 1 A. The introduction of Jeremiah 1:1-3 B. T...

Constable: Jeremiah Jeremiah Bibliography Aharoni, Yohanan, and Michael Avi-Yonah. The Macmillan Bible Atlas. Revised ed. London: C...

Haydock: Jeremiah (Book Introduction) THE PROPHECY OF JEREMIAS. INTRODUCTION. Jeremias was a priest, a native of Anathoth, a priestly city, in the tribe of Benjamin, and was sanct...

Gill: Jeremiah (Book Introduction) INTRODUCTION TO JEREMIAH The title of the book in the Vulgate Latin version is, "the Prophecy of Jeremiah"; in the Syriac and Arabic versions, "the...

Gill: Jeremiah 17 (Chapter Introduction) INTRODUCTION TO JEREMIAH 17 This chapter is a further prophecy of the destruction of the Jews, with the causes of it, their sins, as their idolatry...

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