What the previous verse contains is here confirmed, -- that the Jews, through their own fault, had deprived themselves of God's favor. It was necessary to do this; for otherwise they would have had some answer to give, inasmuch as hypocrites, being so perverse, do not easily yield. Hence the Prophet confirms what he had said, -- that there were wicked men among God's people. But this ought not to be confined to some among them, as it is done by interpreters, who seem not to explain quite correctly what the Prophet meant. For he does not reprove or condemn some only; but he says that the people, whom God had chosen, were wicked It is then a general condemnation of the whole people, when he says, that there were found wicked men among God's people; as though he had said, "The wicked are not to be sought among heathens, but iniquity so reigns among the elect people, that there is in them nothing sound, nothing pure." When he says found, I understand his meaning to be, found guilty, or convicted: for he means that their sins were not secret, so that they could escape by evasions; but he says that they were found, as thieves are found, according to a common saying, in the very act of stealing. The Prophet then intimates that there was no need of long dispute, as though the Jews could find out some excuse, for they were manifestly guilty. But it was much more disgraceful that they should be found wicked, than that the blind and unbelieving should be found so; for God had adopted them as his people on this condition -- that holiness and purity of life should prevail among them. Since then they were not only sinners, but rsym, reshoim, wholly impious and wicked, it was, as I have said, a far more atrocious thing. And thus he takes away from them every pretense for evasion. He afterwards urges still farther his charge, and says, that every one looked, or espied, for this is the meaning of the verb svr, shur. He indeed changes the number, but the sense is not rendered thereby more obscure: and to look here, is to lie in wait. Then look, or lie in wait, did every one, as though they were laying snares as fowlers do. He then says, that they were furnished with snares, by which they dragged men into destruction, after having caught them. [1] What is particular is here mentioned for what is general: for the Prophet meant to shew that there was then no faithfulness nor integrity among the people, for every one by frauds and wicked crafts oppressed the simple. Since then they were so perfidious one towards another, he fitly compares them to fowlers, who by their snares entrap the simple birds: but he explains this more clearly in what follows --

Footnotes

1 - There is a grammatical difficulty connected with the word ysvrThe Septuagint, and the Syriac and the Arabic, omit the word, and the Vulgate renders it in the plural number, as if it was ysvrv, which Blayney adopts. Venema renders it "upright" or just, and considers the root to be ysrand refers to Micah 7:4, when the upright is said to be "sharper than a thorn hedge," that is, such as were counted or ought to have been "upright." The reference here is evidently to the judge, who assumed the office of an upright one. See verse 28. The literal version would then be as follows, -- For found among my people are the unjust; The upright is like the setter of snares; They have set up entrapping, Men they catch. Thus all the parts correspond, and what is said corresponds with Jeremiah 5:28. The verb rendered "set up, "means to settle, to constitute, to establish; the office of the upright, that is, of the judge, was set up as an office for entrapping, he being like a setter of snares. The "unjust" among the people, as stated here, were the judges; the word, rsis the perverter of justice, and stands in contrast with tsdq, who acts justly. -- Ed

Rather, he spieth about like the crouching down of fowlers; they have set the fatal snare; "they catch men."
Trap - literally, "The destroyer;" it was probably a gin, which strangled the birds caught in it.

They lay wait, as he that setteth snares - A metaphor taken from fowlers, who, having fixed their nets, lie down and keep out of sight, that when birds come, they may be ready to draw and entangle them.

For among my people are found wicked men,.... Not a few only, but in general they appeared to be so, upon an inquiry into their character and conduct; for otherwise it would not have been so difficult to find a good man among them, as is suggested Jeremiah 5:1,
they lay wait as he that setteth snares; or, "they look about" (c); that is, as Kimchi interprets it, every man looks in the ways, to see if a man passed by, that he might rob him of what he had; as a man that lays snares, or sets a trap to catch birds in: or, "everyone looks out, when they that lay snares rest" (d); and so they are more diligent and constant in catching men than such persons are in catching birds:
they set a trap; or "dig a pit, or ditch" (e); for men to fall in; see Psalm 7:15,
they catch men; and rob them of their substance; or by their ill examples and counsels draw them into sin, and so into ruin; or circumvent them in trade and business.
(c) "aspicit", Vatablus, i. e. "quisque eorum", Piscator; "aspicient", Pagninus. (d) "contemplatur quisque, cum quiescunt aucupes", De Dieu; so Ben Melech; "et cum resident aucupes", Piscator, Gataker; "sit quiet and unmoved, that they may not frighten the birds by any noise, watching and expecting when they would get into the net"; so Gussetius. (e) "fodiunt foveas", Tigurine version.

(Proverbs 1:11, Proverbs 1:17-18; Habakkuk 1:15).
as he that setteth snares--rather, "as fowlers crouch" [MAURER].
trap--literally, "destruction": the instrument of destruction.
catch men--not as Peter, to save (Luke 5:10), but to destroy men.

They catch - Such a trap did Jezebel lay for Naboth, 1-Kings 21:9-10. Such an one was that conspiracy of more than forty men against Paul, Acts 23:13-15.