Jeremiah 42:5

Jer 42:5 Then they said to Jeremiah, The LORD be a true and faithful witness between us, if we do not even according to all things for the which the LORD thy God shall send thee to us.

Ver. 5. The Lord be a true and faithful witness between us.] Did these men know what it was so solemnly to swear a thing? Or were they stark atheists, thus to promise that with an oath which they never meant to perform?

“ At sperate Deum memorem fandi atque nefandi. ”

Their king, Zedekiah, paid dearly for his perjury to God and men.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

42:5-6 Perhaps these people sensed that Jeremiah doubted their sincerity. They responded by making a solemn oath: They committed to obey the Lord’s instructions and to submit to punishment if they failed to keep the oath. They were confident that the Lord’s answer would be what they wanted to hear.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

There are none more ready to abuse the Name of God and take it in vain, than the hypocrites, which to color their falsehood use it without all reverence, and make it a means for them to deceive the simple and the godly.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Lord be a true . . . witness-- (Gen 31:50; Psa 89:37; Rev 1:5; Rev 3:14; Rev 19:11).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 5. The Lord be a true and faithful Witness] The Lord is such; and as ye have bound yourselves to obey his voice, he will register the covenant, and bless or curse according as ye shall conduct yourselves in this matter.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

It hence appears that the people understood for what purpose Jeremiah, before he consulted God, assured them of his faithfulness and sincerity; for it was not without reason that they promised to be obedient to God; but as they saw that they were suspected as being not sincere by Jeremiah, and as he had promised to be a true and faithful teacher, they on the other hand declared that they would be sincere disciples, and would receive whatever God might command them. But they soon betrayed their perfidy, for when they heard that what they had resolved to do did not please God, they not only rejected the counsel of God and the Prophet, but treated him insolently, and even loaded the holy man with reproaches, as though he had told them what was false. Their hypocrisy ought at the same time to be a lesson to us, so that when God is pleased through a singular favor to shew us the way of acting rightly by faithful instructors and competent teachers, we may not be like them, but be teachable and ready to obey, and prove this not only by the mouth but also by our deeds.

The Prophet then says, that they spoke thus, Let God be a faithful and true witness between us. Being not content with a simple affirmation, they dared to interpose the name of God; and thus we see how blind is hypocrisy. For if men duly weigh what it is to profane God’s name, surely they would dread and abominate all perjury. As then they rushed on so audaciously to swear, it is evident that they were as it were stupefied; and there is no inebriety which so confuses the minds of men and all their senses as hypocrisy.

They then added, According to whatever word which Jehovah thy God shall send to us, so will we do, that is, whatever Jehovah shall command us by thee; for God is said to send to men, when he sends a messenger in his name to bring his commands. Jeremiah then was, as it were, a middle person to address the people in God’s name, as though he had been sent from heaven. They therefore said, that they would do whatever God commanded. A stronger expression follows, Whether good or evil, we will obey the voice of Jehovah our God They did not here charge God’s word with being wrong, as though it had anything unjust in it; but they used good in the sense of joyful, and evil as meaning what is sad or grievous, as though they had said, that they asked for no other thing but that God should declare what pleased him, and that they were so submissive as to refuse nothing though contrary to the flesh. Had this declaration proceeded from the heart, it would have been a testimony of true piety; for the minds of the godly ought to be so framed as to obey God without making any exception, whether he commands what is contrary to their purpose, or leads them where they do not wish to go; for they who wish to make a compact with God, that he should require nothing but what is agreeable to them, shew that they know not what it is to serve God. Hence the obedience of faith in an especial manner requires this, that man should renounce his own desires, that he should not set up his own counsels and wishes against the word of God, nor object and say, this is hard, that is not quite agreeable. Whether then it be good or evil, that is, though it may be contrary to the feelings of the flesh, we ought still to embrace what God requires and commands: this is the rule of true religion.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(5, 6) The Lord be a true and faithful witness . . .—The emphatic adjuration implies that they are ready to accept the punishment which the righteous Judge will inflict in the event of their proving unfaithful to their promise. The name of the place where they had lately been staying may have reminded them of the history of Gen_31:49 (though that refers to another Mizpah), in which we find the same formula.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

5. amongst] better, as mg. against, i.e. to bear witness and punish us if we fail to do our part as we now promise.

5. from all the nations] These words, as implying a much wider dispersion of inhabitants of the Southern kingdom than had actually taken place, may be a scribe’s insertion from ch. Jer_40:11 f. The LXX omit “from all the nations … driven.”

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Then they said to Jeremiah, the Lord be a true and faithful witness between us,.... Which is the form of an oath; a solemn appeal to God, as a witness to what they were about to say, and to the sincerity of their hearts in it; who is true to his word, and faithful to his promises and threatenings; and who bears a true and faithful testimony, and will do what is just and right; and yet these people never intended to perform what they promised; which is a most shocking piece of atheism in a professing people; and who, at this very time, could not but observe the judgments of God upon their nation, city, and temple:

if we do not even according to all things for the which the Lord thy God shall send thee to us; they promise to do everything the Lord should signify by the prophet as his will; and, if they did not, wish the severest judgments of God might fall upon them.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Between us - Against us, as in Jer 42:19 (margin.)

According to all things - literally, “according to the whole word as to which Yahweh thy God shall send thee to us.”

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Witness. Jeremias knew their fickle temper. They will obey, only if God comply with their desires. (Calmet) --- They began with piety, but soon refused to obey the directions given, chap. xliii. 2. (Worthington)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

5. A true and faithful witness — “True and faithful” are from the same root, and both occupy emphatic positions in the sentence. “True and faithful is Jehovah.”

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

A true and faithful witness between us; rather, against us. If they broke their promise, Jehovah was to "witness against" them by punishing them.

Vers. 5, 6. Implicit obedience.

The people swear to obey the voice of God before they know what injunctions it will lay upon them, They contemplate the possibility of receiving unpleasant commands; but they leave the decision in the hands of God, undertaking to follow it, whatever form it may take. Thus they bind themselves to implicit obedience. Let us consider the obligation and the limitation of implicit obedience.

I THE OBLIGATION OF IMPLICIT OBEDIENCE. This requires us to obey the voice of God when it calls us to do anything within the range of right and possibility; i.e. anything which a wise and good God would ever command. It implies a possible conflict with our inclination, our opinion, or our worldly interest. Otherwise the obedience becomes a mere form. If we only obey when we like to do the thing required, we are not really obeying a higher will, but simply following out our own will in accidental coincidence with the will above us. True obedience only begins when it leads us to do what Our own wisdom or desire would not have prompted. It must, therefore, be prepared to run counter to these private tendencies. It must be the submission of our will and opinion to God"s will and wisdom. Now, not only is this implicit obedience obligatory, but it is a certain fact that God will put it to the test. His higher will and larger wisdom must often conflict with our foolishness and self-will. Moreover, amid the trials of life, God will certainly sometimes require us to do what seems evil to us, i.e. what is painful and contrary to our wish. Therefore faith is essential to obedience. In so far as we can trust God, we shall be able to obey his darker counsels.

II THE LIMITATION OF IMPLICIT OBEDIENCE. The highest obligation is to do right. If, therefore, we could be required by a supreme being to do what we knew was wrong, it would be our plain duty to disobey his will. The being who laid such a mandate upon us could not be God. He would be an almighty demon. Were such a monster to exist, it would be the duty of all creatures to resist him, though they became martyrs for their fidelity to righteousness. Our obligation to obey God rests on the fact that he is supremely good, and not merely on his infinite power and greatness. Let us suppose that we received a seemingly Divine mandate requiring what we felt to be wrong what should we do? Three courses would then be open to us. We might believe that it emanated from a supreme being who was wicked, and should therefore be disobeyed; we might conclude that we were mistaken in supposing it to come from a supreme being that we were suffering from a hallucination; or we might feel convinced that it was sent by the holy God, and that we were wrong in our impression of its unrighteous character. To Christians who believe in a perfectly good God, only the two latter alternatives could present themselves. But here the choice lies between the inward and the outward voice. If, then, the inward voice is clear and unmistakable, we are bound to give the preference to this. The outward voice claims to come from God; but so does the inward voice. If the two conflict, we must choose between them, and then we should feel that it is more likely we are suffering from a delusion in our external perceptions than that what we firmly believe in our conscience to be wrong is yet right. loyalty to God will lead us to obey God"s voice in the conscience above all things. At all events, so long as we believe though even erroneously that a thing is wrong to us, it is wrong, and no prophet"s or angel"s words should lead us to perform it without first convincing us that it is right.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.