Jeremiah 2:1

Jer 2:1 Moreover the word of the LORD came to me, saying,

Ver. 1. Moreover, the word of the Lord came to me, saying.] The prophet being thus called and confirmed, {as Jer 1:1-19} sets forthwith upon the work. Est autem hoc caput plenum querelae, et quasi continuum pathos. In this chapter the Lord heavily complaineth of Jerusalem’s unworthy usage of him, convincing them thereof by sixteen different arguments, as A Lapide hath observed; and all little enough; for they put him to his proofs, as is to be seen. {Jer 2:35}

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.

Jer_2:1-3

I remember thee, the kindness of thy youth.

Youthful religion

I. The rich and glowing description of youthful piety here given.

1. Ardent affection.

2. Union of the soul to Christ.

3. A going after God.

4. Not discouraged by difficulties and troubles.

5. A religion of holiness.

II. The aspect which the Divine remembrance of youthful piety may have on different circumstances of life.

1. A view of approbation.

(1) When you are successfully struggling with the temptations of the world.

(2) When you act under the influence of youthful impressions in promoting the cause of truth and holiness.

(3) When sunk in deep affliction.

(4) When young people come to be old people.

2. A remembrance of regret and displeasure. (R. Winter, D. D.)

Thy first love

I. God remembers with grace the best things of His peoples early days.

1. I think that it is, first, because all these were His own work. If there was in thee any light, or life, or love, it was the gift of the Spirit of God.

2. God also remembers with pleasure those best things in His peoples early days because they gave Him great delight at the time. Those first tears, which we tried to brush away secretly, were so precious to the Lord that He stored them away in His bottle.

3. It is very sweet to reflect that, when God says that He remembers the love of our espousals, and the kindness of our youth, He does not mention the faults connected with our early days. Our gracious God has a very generous memory.

4. The Lord so remembers the best things of our early days that He recounts them. He says, I remember thee, the kindness of thy youth. Let us try whether we can recollect how we showed our kindness to our God in our early days. Then the Lord adds, I remember thee the love of thine espousals. Oh, some of us did love God very fervently in our early days! Observe that the Lord speaks in our text of Israels going after Him into the wilderness: I remember thee . . . when thou wentest after Me in the wilderness. Perhaps some of you, when you became Christians, had to give up a situation, or to quit some evil trade. Perhaps you had to run the gauntlet of a workshop where everybody laughed you to scorn. Some of you had hard times in those days; yet I will not call them hard, for you never had in all your life such joy as you had then. When everybody gave you an ill word, then Christ was most precious to you, and your love to Him burned with a steady flame.

II. God remembers with a gracious purpose the best things of our early days.

1. He remembers them that He may make use of and honour us in our after days. There is many a man, now honoured in the service of God, who would not have been if he had not been faithful to God as a youth; and I believe that there is many a man who has missed his opportunity of serving God through not beginning well.

2. God remembers these early faithful ones, to instruct them, and to reveal Himself to them.

3. The Lord also remembers what we do in our youthful love and kindness, that He may sustain us in the time of trouble.

4. Especially do I think that this must be true in the time of old age. I remember how you worked for Me when you could work for Me; and now that you are getting grey and old, and can do but little in your last days, I will uphold you, and bear you safely through.

III. God would have us remember the best things of our early days for our rebuke. Ah, you are not what you used to be, not so decided, not so joyous, not so faithful! What have you been at? Do you not owe more to God now than you did then! You have come a good way on the road since then; ought you to love Him less? He has blessed you; He has preserved you; He has forgiven you; He has manifested Himself to you. You have had some grand times when your heart has burned within you; you have sometimes had a taste of heaven upon earth. Should you not, therefore, love Him much more than at the first? Oh, come back with tears of deep regret, and give yourself again to God! Have you ever seen a water-logged ship towed into harbour? She has encountered a storm; all her masts are gone, she has sprung a leak, and is terribly disabled; but a tug has got hold of her, and is drawing her in, a poor miserable wreck, just rescued from the rocks. I do not want to enter heaven that way, scarcely saved. But now look at the other picture. There is a fair wind, the sails are full, there is a man at the helm, every sailor is in his place, and the ship comes in with a swing, she stops at her proper place in the harbour, and down goes the anchor with cheery shouts of joy from the mariners who have reached their desired haven. That is the way to go to heaven; in full sail, rejoicing in the blessed Spirit of God, who has given us an abundant entrance into the everlasting kingdom of our Lord and Saviour Jesus Christ. (C. H. Spurgeon.)

Gods remembrance of our covenant with Him

I. A solemn dedication to God and entering into covenant with Him.

1. A contract founded in love. The soul is under the influence of a supreme love to God, a high esteem of His infinite excellences, and a grateful sense of His innumerable benefits.

2. This contract consists of mutual, unalterable engagements. The soul gives itself to the Lord; enters into covenant to be wholly devoted to His service and interest, and to admit no rival with Him. God avouches such a soul for His; and promises to be its God, its father, portion, and happiness.

3. This covenant, like the marriage covenant, is never to be dissolved.

II. The pleasing remembrance which God has of an early dedication to Him. God accepts it as double kindness.

1. Because in youth the affections are most warm and lively.

2. Because it is rare and uncommon. (Job Orton.)

Backsliding reproved

I. Remarks.

1. Behold in God a disposition to commend, rather than condemn. While we admire this tenderness, let us learn also to resemble it. Let us approve as far as we can; and, in examining characters, let us observe the good more largely than the evil. Let us beware of indiscriminate reflection; of speaking severely of persons in the gross; of branding a whole course of life with the reproach of a particular action.

2. God remembers the past. Our memories soon fail us. Old impressions soon give place to new ones, and we often find it difficult to recall, without assistance, an occurrence that happened a few months ago. But a thousand years are in His sight but as yesterday, etc.

3. It is well to be informed of what we once were, and to be led back to our former experience. It is useful for a preacher sometimes to remind us of our natural state; that we may look to the rock whence we are hewn, and to the hole of the pit whence we were digged. We need everything that is favourable to self-examination and self-knowledge.

II. Application.

1. To Christians under declensions in religion. How dreadful is it that, when everything requires our advancement, we should be stationary! that, when means and ordinances, mercies and trials, unite to urge us forward; that, when our obligations to God are daily increasing, and the day of account every hour approaching so we should not only stand still--but even draw back!

2. To those who promises fair in their youth, and are now become irreligious. Perhaps you say, But we are not vicious and profligate. So far it is well. And oh that this was true of all! but, alas! we have swearers now, who in their youth feared an oath; we have Sabbath breakers now, who in their youth revered the sacred hours; we have sceptics and scoffers now, who from a child knew and admired the Scriptures, which are able to make us wise unto salvation. You say, We are not like them. But they were not thus drawn aside all at once; they became wicked by degrees. This is always the course of sin. They proceed from evil to evil: they wax worse and worse.

3. To those who in their early days are truly devoted to the service and glory of God. To such the words are applicable--not in a way of reproach, but honour--not in a way of rebuke, but encouragement. (W. Jay.)

Failures

Many a fine morning has been overspread with clouds, and followed by foul weather. Many a tree in spring has been covered with blossoms, which have never settled into fruit. King George had it in his mind to build a marble palace, and he has left behind him nothing but a marble arch. All failures. (W. Jay.)

Changed moral conditions

It is difficult to think that the mighty rocks which are as hard as flint were once as soft as the flesh of a little child, and that your finger dent would have left a mark upon them as upon dough kneaded for the next batch of bread. Upon some rocks there is the impression of leaves and ferns. In our great museums there are stone slabs with the marks of raindrops that fell in gentle showers hundreds and hundreds of years ago, while on other rocks may be seen the footprints made by wild birds upon the soft beach by the side of some rushing stream in some remote age. Gradually the clayey soil hardened into stone, and from the tracery and marks upon the rocks it is possible to tell what kind of trees and birds grew and flourished in those early times. As with the hard rock, so with the hard heart. It was once soft and gentle. God said to the children of Israel, whose hearts had become like stone, I remember thee, the kindness of thy youth (Jer_2:2). (A. Hampden Lee.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Jer 2:1. Moreover, the word of the Lord came unto me — The discourse begun here is continued to the end of the fifth verse of the next chapter. In it God professes to retain the same kind and merciful disposition toward his people which he had manifested in their earlier days. He expostulates with them on their ungrateful returns for his past goodness, and shows that it was not want of love in him, but their own extreme and unparalleled wickedness, which had already subjected, and would still subject them, to calamities and misery. He concludes with a pathetic address, exhorting them to return to him, with an implied promise of acceptance; and laments the necessity he was under, through their continued obstinacy, of giving them further proofs of his displeasure. See Blaney.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

The Prophet Sets Forth the Sin of the Nation and Points Out the Inevitable Result (Reign of Josiah, and Probably Before the Reforms of that King: cp. Jer_3:6)

This section furnishes us with the gist of the prophet's testimony during the early years of his ministry, and doubtless represents the commencement of the roll written by Baruch at Jeremiah's dictation. In these five chapters he lays before his hearers the grossness of their conduct in deserting Jehovah, and urges repentance and amendment while yet the impending judgment is delayed. For the idolatrous and 'high place' worship of the period see Intro., and cp. Intro, to Hosea.

Jeremiah's Second Prophecy (2:1-3:5)

The prophet expostulates with Israel because of their unfaithfulness to Jehovah.

1-13. Under the figure of the marriage relation Jehovah reminds the people of His past favours, and charges them with faithlessness to their first love, as shown by their idolatry.

2. The kindness of thy youth, etc.] Israel's earliest devotion to Jehovah at Sinai (Exo_24:8).

3. Firstfruits of.. increase] i.e. the consecrated part. All that devour, etc.] The priest and his family alone were to eat of the first fruits (Lev_22:10, Lev_22:16). If any unhallowed person took of them, he trespassed or 'offended.' In like manner if heathen nations meddle with Israel (the consecrated people), they will be guilty as those who eat the fruits.

5. Vanity] i.e. idols: cp. Jer_10:15.

6. The shadow of death] RV 'deep darkness,' as referring to a region where the supply of the necessaries of life was so precarious that the fear of death was always present.

8. The priests, the pastors (i.e. rulers) and the prophets were all alike in sympathy with the degraded worship of Jehovah, at the high places, mingled as it was with the worship of the Baalim. The priests were more concerned with gain than with purity of worship; and the prophetic guilds had also become corrupted by the general idolatry and immorality. It was the most degraded period of both these orders.

9. Plead] 'argue,' or 'contend.'

10. Chittim] probably Citium in Cyprus. Kedar] As Chittim represented the parts to the westward of Palestine, so did Kedar (the NW. of Arabia) those to the Oast.

11. None of the nations have forsaken their ancestral worship, false though it be. Israel has forsaken her ancient religion, though true.

13. Grod's blessing, under the figure of fresh water as supplied by a spring or rivulet, is contrasted with the vanity of serving idols, which is as devoid of profit as is a cracked reservoir (dug to collect rain water) for that which it is intended to supply.

14-35. Not only by her idolatry, but by her quests for alliance, now with Egypt and now with Assyria, has Judah shown her faithlessness. For both these sins she will be punished.

14. Is Israel, etc.] The meaning here probably is, How is it that Israel, the people of God, has become a slave to neighbouring powers? Jer_2:17 gives the answer.

15. The young lions, etc.] the enemies of Israel.

16. Noph] probably Memphis, the capital of northern (lower) Egypt. Tahapanes] the classic Daphnæ, an Egyptian fortress on the E. frontier of Lower Egypt. It is again mentioned (Jer_43:7-10) as the future scene of the acknowledgment of Nebuchadnezzar's supremacy over Egypt. The sense of the v. is, Egypt is God's instrument for punishing Judah. Have broken] RM 'fed on,' so as to make it bald; a disgrace.

18. Egypt] Some of Judah's politicians desired an alliance with Egypt; others with Assyria, or rather with Babylonia, Assyria's successor in the command of the East. Sihor] here the Nile; so in Isa_23:3. Assyria] The Assyrian power had passed to Babylonia, but the name had been familiar for generations and was still in use for the great Eastern power. The river] Euphrates.

20. See Intro, respecting worship in 'high places,' simultaneously with that of Jehovah, which they thought a lawful combination. I have broken.. and burst, etc.] RM 'thou hast broken,' etc., i.e. thou hast cast off allegiance to Me, thy Maker. Transgress] RV'serve.'

When] RV 'for.' Wanderest] RV. 'didst bow thyself,' in idolatry, thus dishonouring thy rightful spouse.

21. A noble vine] a 'Sorek' vine, the word probably indicating the darkpurple colour of the fruit. Strange vine] cp. Isa_5:2, Isa_5:24.

22. Nitre] RV 'lye,'i.e. natron, or carbonate of soda.

23. Baalim] the Heb. plural of 'Baal':': cp. 'cherubim,' 'seraphim.' The Baalim were the images of the local Baals under the form of a bull at the various shrines. The valley] Most likely Hinnom (S. of Jerusalem), which was defiled by Josiah in order that the impure rites (viz. the worship of Moloch = Baal) here referred to might cease. Traversing] running quickly hither and thither in the eagerness of her passion. Jer_2:23-25 are figurative of Israel's shameless love of idolatry.

24. At her pleasure] RV 'in her desire.'

25. Withhold, etc.] pursue not thy reckless wanton quest with parched throat and worn-out sandal.

30. Your prophets] Such as Isaiah (said to have been sawn asunder) and Zechariah son of Jehoiada (2Ch_24:20), and those whom Jezebel (1Ki_18:13) or Manasseh (2Ki_21:16) slew: cp. Mat_23:29-39.

31. A wilderness] i.e. fruitless, useless. We are lords] RV'we are broken loose'; we are our own masters.

33. Why art thou so careful in thy devotion to strange gods? In so doing thou hast made wicked ways to be a second nature to thee (or, thou hast taught the wicked women thy ways).

34. Poor innocents] RV 'the innocent poor.'

By secret search] RV 'at the place of breaking in.' The allusion is to the law (Exo_22:2) by which it was permissible to slay a thief caught in the act of breaking into a house. But those 'innocent poor' had committed no such crime, yet their blood had been wantonly shed: cp. the cruelties of Manasseh 2Ki_21:16.

Upon all these] RM 'upon every oak,' or, perhaps, 'because of this,' i.e. your lust for idolatry.

35. Plead] RV 'enter into judgement.'

36. Ashamed of Egypt] literally fulfilled when the Egyptians in the reign of Zedekiah were expected to raise the siege of Jerusalem, but failed to do so: cp. Jer_37:5. Ashamed of Assyria] A conspicuous instance was in the reign of Ahaz (2Ch_28:21).

37. Thine hands upon thine head] clasped in disgrace.

Jer_3:1. That land] an allusion to the law (Deu_24:1-4) that under such circumstances the reunion of husband and wife would pollute the land. Yet return again, etc.] RM 'and thinhest thou to return again.'

2. The Arabian] the Bedouin freebooters. As they are eager to despoil a passing caravan, so is Israel eager for the worship of false gods.

5. Behold, thou hast spoken, etc.] RM 'Thou hast spoken thus, but hast done evil things.' As thou couldest] RV 'and hast had thy way.'

J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.

INTRODUCTORY, Jer_2:1-3.

1. Moreover — In the original simply and, thus showing the close connexion between this first of the prophetic discourses and the preceding account of the prophet’s call.

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

The second chapter forms the introduction of a group of discourses (Jeremiah 2-6), which should be read together. It is called By Ewald (and the position of the prophecy favors this view) the first oracle which Jeremiah delivered in public ("oracle" is, in fact, the nearest English equivalent to those two remarkable Hebrew synonyms, massa and neum especially for the latter). This would bring it into the thirteenth year of the reign of Josiah, (see Jer_1:3) though of course we cannot be sure that references to a later period may not have been inserted afterwards. It is, obviously, only a summary of the prophet"s spoken words which we have in this most impressive discourse. In order to appreciate it, we must bear in mind the external political relations and the internal religions condition of the kingdom of Judah. These have Been already touched upon in the general introduction. Suffice it to remind the reader that Josiah"s reformation in the strict sense of the word did not begin till the eighteenth year of that king"s reign; and that the state of things was at this time complicated by a dangerous alliance with that power against whoso religion the teaching of the prophets of Jehovah was a continual protest (on the Egyptian alliance, comp. Ewald, "History of Israel," 4:218). The first section of the prophecy is a general introduction, already full of serious charges against the people (vers. 1-9); in the second, the special occasion of the discourse is declared in the form of a question, and the sin referred to is rebuked (vers. 10-19); in the third, Judah"s inveterate idolatry is denounced, and the disappointment and ruin to which it led candidly pointed out (vers. 20-28); and in the fourth, "half in earnest and half in ironical satire" (Ewald), the prophet points the moral of this foolish Egyptian fever which has seized upon rulers and people (ver. 29-37).

It is always interesting to notice how later inspired writers hasten to do honor to their predecessors. Originality is not an object with the prophets, but rather the developing and adapting the truths long ago "delivered." The whole group of prophecies to which Jer 2 belongs contains numerous points of contact, in ideas or phraseology, with the song of Moses. (De 32) The following have been indicated: Cf. Deu_32:4; Deu_32:11, 12 with Deu_32:1, 21 20 with Deu_32:15 26-28 with Deu_32:6, Deu_32:18, Deu_32:37, 38 31 with Deu_32:5 Jer_3:19 with Deu_32:6 Jer_4:22 and Jer_5:21 Deu_32:6 Jer_5:7 with Deuteronomy Jer_5:14 with Deu_32:22 Jer_5:28 Deu_32:15 Jer_6:11 with Deuteronomy Jer_6:15 with Deu_32:35 Jer_6:19, 30 with Deu_32:18, Deu_32:19.

Moreover; literally, and. The introductory formula agrees with Jer_1:4. We have as it were two parallel prophecies; (Jer_1:4, etc., and Jer_2:1, etc.) both branching out of the original chronological statement in Jer_1:2 (see Introduction).

Vers. 1-3. Recollections of the happy past.

It is pleasing to see how the prophet of judgment opens his first oracle with touching reminiscences of the early happy relations between God and his people. Thus the young man connects his new utterances with ancient experience and the old well-tried principles of spiritual religion. Thus, too, he leads the way from thoughts of God"s goodness and memories of early devotion to a right condition of reflectiveness and tenderness of heart, in which the revelation of dark truths of the future will be less likely to harden his hearers in rebellion than if they had been spoken abruptly and harshly.

I MANY OF US, LIKE THE JEWS, MAY BE REMINDED OF A HAPPY PAST. In years of deepening disappointment the sunny days of youth rise up to memory anal rebuke the cynical mood which sorrow is too ready to engender. In years of lessening spirituality the holy seasons of early devotion may be recalled to mind to startle us out of our self-complacency. It is well to reflect upon such a past history as that of the Jews.

1. This was marked by peculiar blessings on Gods side.

(1) It was a time when God"s love and kindness were felt with all the fresh receptiveness of youth; and

(2) it was memorable for remarkable Divine protection and blessing.

2. This was characterized by great fidelity on the side of Israel. In spite of frequent murmurings and rebellions, the age of the Exodus had been the heroic age of Israel"s national and religious history.

(1) The people then followed God with affectionate devotion; they "went after him.

(2) They consecrated themselves in purity and in service; "Israel was consecrated unto the Lord.

(3) They were the earliest true servants of God God"s "firstfruits." Yet the first may become last. (Mat_20:16)

(4) This devotion was witnessed under trying circumstances. It was "in the wilderness, in a land that was not sown." God"s love is sometimes most manifest when outward circumstances are most distressing, and men are often more faithful to God in the wilderness than in the land flowing with milk and honey. What a strange irony of history is this, that though, while passing through the wilderness, the people looked forward to their happiness in the possession of the promised land, after they have had long possession of it they are led to look back on those early homeless wanderings as containing the most blessed age of their existence! But true happiness is ever found, not in external comfort, but in spiritual blessedness. Can we recollect early days when the battle of life was hard, and we longed for the ease which came with success, and now see that there, in that hard battle, our best days were lived, our true blessedness was realized? Such a memory must be full of pathetic suggestions.

II THE RECOLLECTION OF A HAPPY PAST IS PROFITABLE.

1. God remembers the past. Not like the sour censor who remembers only our past faults, but rather like the kind parent who delights to call to mind the goodness of his children"s early days, God makes no mention of the sins of the wilderness life, but dwells graciously on its happy features. God remembers our past for our good:

(1) as a link of affection after subsequent sin has driven us from him;

(2) as an ideal to which he would bring us back; and

(3) still for our good as a standard by which to measure our present condition, and a just ground for wholesome chastisement.

2. We are to recollect our happy past. Israel is reminded of his early days. If we have "lost our first love" it is well that we should know this:

(1) that we may see how far we have fallen, and repent; (Rev_2:4, Rev_2:5)

(2) that the recollection of the blessedness of early devotion may revive the longing for its return;

(3) that the consciousness that this was once attained may encourage us to believe that it is a possibility, and therefore may be attained again, In conclusion, note:

1. It is foolish simply to regret the happy past. The use of memory is not to give to us profitless melancholy, but to lead us actively to do better for the future.

2. It is a mistake for us to seek simply to regain the lost past, because

(1) this is gone irrevocably,

(2) the new age requires new forms of life, and

(3) we should seek better things in the future. The second Adam is better than the first Adam before the fall. The kingdom of heaven is more glorious than the garden of Eden. The ripe Christian is higher in the spiritual life, though he may have fallen in the past, than the innocent child who has never known evil but has not experienced the discipline of life.

Vers. 1-3. Recollections of the happy past.

It is pleasing to see how the prophet of judgment opens his first oracle with touching reminiscences of the early happy relations between God and his people. Thus the young man connects his new utterances with ancient experience and the old well-tried principles of spiritual religion. Thus, too, he leads the way from thoughts of God"s goodness and memories of early devotion to a right condition of reflectiveness and tenderness of heart, in which the revelation of dark truths of the future will be less likely to harden his hearers in rebellion than if they had been spoken abruptly and harshly.

I MANY OF US, LIKE THE JEWS, MAY BE REMINDED OF A HAPPY PAST. In years of deepening disappointment the sunny days of youth rise up to memory anal rebuke the cynical mood which sorrow is too ready to engender. In years of lessening spirituality the holy seasons of early devotion may be recalled to mind to startle us out of our self-complacency. It is well to reflect upon such a past history as that of the Jews.

1. This was marked by peculiar blessings on Gods side.

(1) It was a time when God"s love and kindness were felt with all the fresh receptiveness of youth; and

(2) it was memorable for remarkable Divine protection and blessing.

2. This was characterized by great fidelity on the side of Israel. In spite of frequent murmurings and rebellions, the age of the Exodus had been the heroic age of Israel"s national and religious history.

(1) The people then followed God with affectionate devotion; they "went after him.

(2) They consecrated themselves in purity and in service; "Israel was consecrated unto the Lord.

(3) They were the earliest true servants of God God"s "firstfruits." Yet the first may become last. (Mat_20:16)

(4) This devotion was witnessed under trying circumstances. It was "in the wilderness, in a land that was not sown." God"s love is sometimes most manifest when outward circumstances are most distressing, and men are often more faithful to God in the wilderness than in the land flowing with milk and honey. What a strange irony of history is this, that though, while passing through the wilderness, the people looked forward to their happiness in the possession of the promised land, after they have had long possession of it they are led to look back on those early homeless wanderings as containing the most blessed age of their existence! But true happiness is ever found, not in external comfort, but in spiritual blessedness. Can we recollect early days when the battle of life was hard, and we longed for the ease which came with success, and now see that there, in that hard battle, our best days were lived, our true blessedness was realized? Such a memory must be full of pathetic suggestions.

II THE RECOLLECTION OF A HAPPY PAST IS PROFITABLE.

1. God remembers the past. Not like the sour censor who remembers only our past faults, but rather like the kind parent who delights to call to mind the goodness of his children"s early days, God makes no mention of the sins of the wilderness life, but dwells graciously on its happy features. God remembers our past for our good:

(1) as a link of affection after subsequent sin has driven us from him;

(2) as an ideal to which he would bring us back; and

(3) still for our good as a standard by which to measure our present condition, and a just ground for wholesome chastisement.

2. We are to recollect our happy past. Israel is reminded of his early days. If we have "lost our first love" it is well that we should know this:

(1) that we may see how far we have fallen, and repent; (Rev_2:4, Rev_2:5)

(2) that the recollection of the blessedness of early devotion may revive the longing for its return;

(3) that the consciousness that this was once attained may encourage us to believe that it is a possibility, and therefore may be attained again, In conclusion, note:

1. It is foolish simply to regret the happy past. The use of memory is not to give to us profitless melancholy, but to lead us actively to do better for the future.

2. It is a mistake for us to seek simply to regain the lost past, because

(1) this is gone irrevocably,

(2) the new age requires new forms of life, and

(3) we should seek better things in the future. The second Adam is better than the first Adam before the fall. The kingdom of heaven is more glorious than the garden of Eden. The ripe Christian is higher in the spiritual life, though he may have fallen in the past, than the innocent child who has never known evil but has not experienced the discipline of life.

HOMILIES BY S. CONWAY Vers. 1-14. A sweet remembrance embittered; or Divine delight turned by his people"s ingratitude into Divine distress.

I GOD GREATLY DELIGHTS IN HIS PEOPLE"S LOVE. See the similitude he employs: "the love of thine espousals." It is difficult for us to recall any period in the history of Israel when such high praise as this was merited by them. For it is of their love to God rather than of his to them though there was never any doubt about that-that the prophet is here speaking. But when was Israel"s love at all of such devoted and intense order as to deserve to be thus spoken of? It is difficult to say. And he that knows his own heart will be slow to credit himself with any such ardent affection as is spoken of here. The explanation of such language is found in that joyous appreciation by God of all movements of our hearts towards him which leads him to speak of our poor offerings as if they were altogether worthy and good. Cf. "Lord, when saw we thee and hungred, or athirst," etc.?; (Mat_25:44) also our Lord"s estimate of the widow"s two mites; the cup of cold water given in his Name, etc. Still, whilst the believer is compelled to confess that his Lord"s loving estimate of his poor service and affection is an exaggerated one, it is one which is nevertheless founded upon a very blessed fact. There is such a thing as the child of God"s "first love," when our delight in God was intense, real, abiding; when prayer and service were prompt and frequent and delightful. Then we were content to leave the world, and to go out into the dreary wilderness if but our God led the way. Then there was not, as now there too often is, a wide separation between our religious and our common life; but, as ver. 3 tells, we ourselves and all we had were counted as holy unto the Lord. We sought that in whatsoever we did we might do all unto the glory of God. Now, such service is a delight to the heart of God. We are shown, therefore, that we can add to or diminish the joy of God. Such power have we. And the Divine appreciation of such service is shown by his anger towards those that in anywise hurt his servants. "All that devour him," etc. (ver. 3). The Book of the Revelation is one long and awful declaration of how the Lord God will avenge his saints.

II BUT THIS DIVINE DELIGHT HAS BECOME DIVINE DISTRESS. The remembrance has become hitter. The cause of this change is by reason of his people having forsaken him. As is the joy of God at men"s hearts yielding to him, so is his grief at their unfaithfulness. The heart of God is no figure of speech, but a reality. It rejoices in our love, it mourns over our sin. And this all the more because of the aggravation attending such forsaking him. For:

1. It is in violation of solemn vows and pledges of fidelity which, we have given him. The yielding of the soul up to God is likened unto the espousal of the soul to God. At the time we made our surrender we joyfully confessed, "Thy vows are upon me, O God: O my soul, thou hast said unto the Lord, Thou art my Lord." Now, to go back from God is to violate all these sacred vows.

2. And whatever departures from God have taken place, they have been without any provocation whatsoever. Ver. 5, "What iniquity have your fathers found in me?" etc. Has he been hard with us, or impatient, or unready to answer prayer, or faithless to his promise? Can any who have forsaken God charge him so?

3. And such forsaking of God has been an act of base and shameful ingratitude (cf. ver. 6). God had brought Israel up out of the land of Egypt, etc. And he had brought them into a plentiful country, but they had polluted it, etc. (ver. 7). All men are under a vast debt of gratitude to God, even the heathen so St. Paul teaches us who never heard his Name. But how much more vast is the debt of those who have "tasted that the Lord is gracious," and known his redeeming love, and who yet "turn back and walk no more with him!

4. Such departures from God are characterized by most unheard-of and monstrous foolishness. The prophet in contemplating it (ver. 12) calls on the heavens to be astonished, etc. For such conduct was unheard of (cf. vers. 10, 11). Idolatrous nations remained true to their gods, though they were no gods; but Israel, etc. Too often is it that the professed people of God are put to shame by those who make no such profession at all. And it was as monstrous as it was unheard of (cf. ver. 13). It was as if any should abandon the waters of some bright, pure running fountain for the muddy mixture of a tank or cistern, which at the best is almost repulsive to one accustomed to the fountains of living water. And the folly of such exchange is even exceeded, for not only was it this foul cistern for which the living fountains had been forsaken, but even these very cisterns were flawed and fractured so that they could "hold no water." The force of folly could no further go. And men do the like of this still. As, e.g., when they forsake the faith of the Father in heaven for the creed of the materialist, the agnostic, the atheist; when they choose rather the peace of mind which contemplation of their own correctness of conduct can afford instead of the joyful assurance of sin forgiven and acceptance with God, gained through Jesus Christ our Lord; when, in the controversy that is ever going on between God and the world, they decide for the world; when, reliance is placed on a religion of sacraments, professions and forms of worship, instead of that sincere surrender of the heart to God, that spiritual religion which alone is of worth in his sight; when the lot of the people of God is rejected in order that the pleasures of sin may be enjoyed for a season, and in many other such ways.

5. And the sin is of such desperate character. For see (ver. 8) how it has mounted up and overwhelmed those who from their profession and calling we should have thought would have been above it. The ministers of religion, the priests, pastors, teachers, have all been swept away by the torrent of sin. When these whose lives are given to prayer, to the study of God"s holy Word, and to that sacred ministry which should be a bulwark and defense, not only for those for whom, but also for those by whom, it is exercised; when these are seen to be involved in the common corruption, then the case of such a Church, community, or nation is hopeless indeed. See, too, the insensibility that such sin causes. In ver. 2 Jeremiah is bidden Go and cry in the ears of Jerusalem." As you would bend down your face to the ear of one in whom the sense of hearing was all but dead, and would place your lips close to his ear, and by loud, clear utterance strive to make him hear, so had it become necessary by reason of the insensibility which their sin had caused, to deal with those to whom the prophet wrote. It is one of the awful judgments- that overtake the hardened and impenitent, that whereas once they would not hear the voice of God, they at length find they cannot. Oh, then, let the prayer of us all be "From hardness of heart, and contempt of thy Word and commandment, good Lord, deliver us C.

HOMILIES BY D. YOUNG Vers. 1-8. Israel"s desertion of Jehovah viewed in the light of the past.

Desertion rather than apostasy is the word by which to describe the offence charged against Israel in this chapter. Apostasy from principle is too abstract and unemotional a way of putting the thing. The spectacle presented to us is that of one person deserting another in the basest and most ungrateful way. It is a desertion without excuse, aggravated by every circumstance which can aggravate it. And now Jehovah sends his servant to bring the reality of this desertion distinctly before the nation. And suitably enough he sends him to "cry in the ears of Jerusalem." Whatever is sounded forth in the capital by a man who has had the words of God put in his mouth may be expected to go to the ends of the land.

I THE WHOLE NATION IS SPOKEN TO. God has the power to look at human life in the light of a unity which the individual man is scarcely able to conceive. Here he looks not only at the living generation of those who had sprung from Jacob, but all backward through the past; each generation is, as it were, a year in the life of one who still lives, and is able to look back on things that happened centuries ago as events of his own youth. Thus not only is it true that one generation goes and another comes, while God abides forever, but it is also true that while one generation goes and another comes, Israel abides forever. Israel is spoken to as a full-grown man might be spoken to, exhorted in the midst of backsliding and unworthy habits to look back on the far different promise of his youth.

II THE NATION IS SPOKEN TO AS SUSTAINING A MOST ENDEARING RELATION TO GOD. Even as a husband loves and cherishes his wife; so God has loved and cherished Israel. He looks back into the past, and he sees a great fall. The youth of Israel, according to his present view of it, was a time of love and devotion. No doubt there were murmurings and rebellions; and indeed, when we think of some of the things that Israel did during the leadership of Moses, the words of God seem exaggerated in speaking of the kindness of Israel"s youth and the love of its espousals. But then we must bear in mind that we know only in a very imperfect way what is recorded, whereas God saw all, and to him the enthusiasm of the people on certain memorable occasions was very significant. He remembered all those events in which Israel rose to the height of its better self, and indicated the possibilities that might be expected from it. Such events now stand forth like sunny heights in memory. They are reasons why God should not allow his people quietly to depart, farther and further, into the alienations of idolatry. This is what makes the present attempt at restoration so full of interest, that it is an attempt to bring back the erring spouse to her

III The nation is viewed in the light of A PAST IN WHICH JEHOVAH HAD MADE GREAT PROMISES AND ENTERTAINED GREAT EXPECTATIONS WITH REGARD TO ISRAEL"S FUTURE. They were reckoned a holy nation. They were as firstfruits of the whole earth, to which he attached an especial value. Levi he brought in sacred nearness to himself in lieu of the firstborn of Israel. It is one of Christ"s distinctions that he has become the firstfruits of them that slept; and so here there was a nation which was the first to step out from long-accustomed idolatry. The glory of Abraham"s faith in the unseen was still, as it were, resting on Israel in the wilderness. Jehovah told the people where to go; he gave them bread, water, and defense against enemies, in a land of peculiar desolation and danger. Promises for the future were given in the most effective way by distinguished services rendered in the present. When at last the Israelites settled down in Canaan, it might have been said to them, "May you not Be sure that he who has freely, amply, and just at the right time, supplied your every need, will also, in all the generations to come, whatever their peculiar experiences, do the same thing?" God had taken his people into the deepest darkness, and put out every earth-enkindled light, just that he might manifest in greater glory and attractiveness that light which is the portion of all unwavering believers in himself. Thus the past of Israel glorified the Cod of Israel; and at the same time, it not only disgraced Israel itself, but had in it such elements of God"s favor and assiduity as made the national desertion of him a great mystery.

IV OBSERVE HOW COMPLETELY IT IS BROUGHT OUT THAT THE DESERTION IS A NATIONAL ACT. The priests appointed mediators in offering and atonement between Jehovah and his people; the expounders of the Law, whose business it was to keep ever manifest the difference between right and wrong; the shepherds, such, for instance, as every father at the head of his household, providing and guiding; the prophets, who should have been the messengers of Jehovah; all these, far away from their right place, are found in the very forefront of iniquity. Jehovah is not only ignored; he is almost treated as if he were unknown. The people carelessly let their superiors think for them. When the priest in the parable went by on the other side, the inferior would have thought it presumption to have acted differently. Y.

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

CRITICAL AND EXEGETICAL NOTES.—1. Chronology. Most probably in thirteenth Josiah, quickly after his call. Dr. Dahler (Stratsbourg) would interpose chapters 4, 5, 6; deferring this chapter till after them. But Hitzig sees in chap. 2 and 3 (where they think this discourse ends) all the characteristics of an inaugural prophetic deliverance; for “in its finished completeness it gives the impression of a first uttered outpouring of the heart, in which are set forth, without restraint, Jehovah’s list of grievances against Israel.” We may safely regard this as Jeremiah’s earliest public utterance; its place must be within the thirteenth and eighteenth years of Josiah.

2. Cotemporary Scriptures, as in chap. 1.

3. Historic Facts. Josiah engaged in his religious reformation of Judah. Auspicious advent of this discourse: for it was calculated to (a.) Animate the king and nation in rectifying desecrations and apostasy; and (b.) arrest the policy of the Egyptian party in Jerusalem who were urging alliance with that power (Jer_2:18).

4. Cotemporary History. Egypt rising into dominance under Psammeticus. In Jerusalem this event was hailed with satisfaction, as a counterpoise to Assyrian tyranny. Nineveh’s downfall was approaching. This growth of Egyptian, and decay of Assyrian, power led statesmen in Judea to covet the friendship of Egypt (Jer_2:16; Jer_2:18; Jer_2:36). In consequence of Jeremiah’s protest, it seems probable that Josiah’s course became changed; he turned from hope in Egypt, and then rose in fatal resistance. See Critical Notes, chap. 1, Personal allusions, 6. “Josiah.” The exact juncture of this chapter therefore seems to be when the king and counsellors of state were contemplating a protective alliance with Egypt.

5. Geographical References. Jer_2:2; Jer_2:6. “Wilderness,” “land of deserts and pits,” &c. “A more frightful desert it had hardly been our lot to behold. The mountains beyond presented a most hideous aspect; precipices and naked conical peaks of chalky and gravelly formation, rising one upon another, without a sign of life or vegetation.”—Dr. Robinson. “The whole country is made up of arid and barren plains, intersected by rocky mountains, amid the precipices of which are depths and caverns of the most horrid gloom.”—Henderson. Jer_2:7. “A plentiful country;” lit. a Carmel land; a beautiful garden like Carmel (comp. Isa_33:9; Isa_35:2). The name used metaphorically, and as an adjective, also in Isa_10:18; Isa_16:10; Isa_37:24. Jer_2:10. “Isles of Chittim:” originally the name of the inhabitants of Cyprus; Phoenician colonists, who founded Citium on S.E. coast. Greeks called them Kittaei. The Seventy render Kittim by κητιοι, Ketii or Cetii. They extended commerce to all the islands and maritime coasts of the Mediterranean; to all which inclusively the name “Isles of Chittim” became applied. These Chittæans are here made to represent the peoples on the West. “Kedar” (son of Ishmael, Gen_25:13). The Kedarenes were a pastoral people inhabiting the Arabian desert; but the name became extended to the Bedouins generally, who occupied the regions east of Palestine.—Henderson. Kedar thus represents the East. Jer_2:16. “Noph,” called by Greeks Memphis, a few miles south of Cairo; the capital of Egypt in the time of the patriarchs, Pharaoh, and the Exodus. Situate just at that point of the Delta where the Nile separates into streams. As the residence of the court of the Pharaohs, it was the scene of Joseph’s varying fortunes: chief seat of Egyptian literature and idolatrous worship: temple of Apis there, the most splendid erection in Egypt: the pyramids stood close by—the sepulchres of the kings. “Tahapanes,” in Greek Τάφνη, Daphne, the first Egyptian town on crossing the border from Palestine, about sixteen miles south of the flourishing seaport Pelusium, and on the margin of the Lake Mensals, thus enjoying facilities of traffic with the Mediterranean and the Red Sea. One of the palaces of the Pharaohs stood there (Jer_43:9). Being one of the most influential cities of Egypt, it and the capital stood for the country and the government itself. Jer_2:18. “Sihor,” a Hebrew word = “the black,” meaning the Nile, whose appearance is turbid when loaded with alluvial matter, and whose deposit is black soil. “The river” (of Assyria) means the Euphrates. Jer_2:23. “Thy way in the valley:” a definite locality is designated; the vale of Hinnom. This runs along the south side of Mount Zion, and was infamous for the celebration of the horrid rites of Moloch (chap. Jer_7:31, Jer_32:35).

6. Natural History. Jer_2:15. “The young lions roared upon him,” &c. Never roars but when in sight of prey or when striking it down. Roar = signal of attack and consequent destruction (Isa_31:4; Amo_3:4). Entire regions are sometimes depopulated by his fury (Jer_4:7). These are mystical lions; but the valour of a conquering tyrant and the rage of a savage lion work like effects. Jer_2:21. “A noble vine, a degenerate plant.” Noble, properly reddish; a Sorek vine, producing red wine (Pro_23:31); a symbol of perpetual blessedness and bounty (Gen_49:11). But Israel had become degenerate branches; not “plant,” but sprouts or suckers; evil outgrowths of a good stock, like Deu_32:32. The noble vine of Palestine (Num_13:23) yields clusters weighing ten or twelve pounds, and the grapes are like plums. Jer_2:22. “Nitre, soap.” Nitre is the natron of Egypt, a mineral alkali found in the Nile valley after the water has evaporated. Soap, or potash, Borith, is a vegetable alkali obtained from the ashes of plants. These were the most powerful detergents known (Speaker’s Com.). Jer_2:23. “Swift dromedary.” בִכְרָה, a young female, which has never yet had a foal. “Dromedary” is famed for amazing speed. Arabs affirm it will get over as much ground in one day as will take one of their best horses ten days. Hence used to carry despatches in haste (Est_8:10). Jer_2:24. “Wild ass, snuffeth up the wind.” The Onager, of the mule kind (Henderson): “accustomed to the desert,” = wild, reckless, ungoverned, obedient to nothing but desire: “snuffeth up the wind,” i.e., scenteth the male. Extremely swift, of slender form and animated gait. Mr. Morier, alluding to its peculiar cry with its nose (Jer_14:6; Jer_2:24), says, “In crossing the desert we gave chase to two wild asses, which had so much the speed of our horses, that when they had got to some distance they stood still and looked behind at us, snorting loudly with their noses in the air” (Journey through Persia, quoted by Dr. Paxton)

7. Manners and Customs. Jer_2:3. “First-fruits of His increase;” God’s consecrated portion of the harvest (Exo_23:19). Jer_2:13. “Hewed cisterns.” Tanks for rainwater, common in East in cities and along roads; wells are scarce. These cisterns become dilapidated, cracked; and in consequence the rain which falls, or water poured into them, sinks into the earth and becomes lost. “The Hebrews give the name living water to that which welled from a fountain, and flowed along, as if possessing the property of life.”—Henderson. Jer_2:20. “Upon every high hill,” &c. Spots chosen for idolatries and the worship of nature (Deu_12:2; 1Ki_14:23; Eze_6:13). Jer_2:32. “Ornaments and attire.” Oriental females wear profusion of decorations, rings, jewels, bracelets, &c. (cf. Isa_61:10): “attire” here means girdle, sash, worn across the breasts (Rev_1:13), often beautifully embroidered; an object of great pride to the wearer. Jer_2:37. “Hands upon thine head;” the natural attitude of mourning (2Sa_13:19). “With hands clasped upon the head, Israel would retrace her steps, disgraced and discarded.”—Speaker’s Com.

8. Literary Criticisms. Jer_2:2. “Go, cry in ears of Jerusalem;” a form of address implying his absence from the city. When he dwelt there the address assumed an altered form (chap. Jer_17:19, Jer_35:13). “I remember thee,” = of thee, to thy credit, for thy sake. “זָכִר with ל means to remember to one’s account that it may stand him in good stead afterwards. Cf. Neh_13:22; Neh_13:31; Psa_98:3.”—Keil. “Kindness of thy youth;” either Mine to thee, or thine to Me: God’s generous regard and lavish privileges for Israel, or Israel’s ardour and devotion to the Lord. The latter is preferable. Jer_2:3. “Was holiness.” Lange renders it “a Sanctuary.” Keil favours this: “Israel was so shielded by Him, as His sanctuary, that whoever touched it must pay the penalty” (Psa_114:2). But Bishop Hall, Henderson, and Speaker’s Com. = an offering consecrated; Sharps, “holy unto the Lord” (cf. Exo_19:6, with Lev_20:24, Deu_7:6). Jer_2:4. “Families of the house of Israel;” not Judah only, but all Israel inclusively, though ten tribes were dispersed; not merely the few members of those tribes still in Jerusalem, but an ideal audience, the whole nation. Jer_2:12. “Be horribly afraid, be ye very desolate;” lit., shudder and be withered away (Lange). An evident paronomasia—שֹׁמֹּוּ שָׁמַיִס. Impassioned personification: “Be horrified; be exceedingly aghast” at the monstrous spectacle. חָרֵב, to be parched up, deprived of vital force; devastated. “Places devastated have such an unsightly look.”—Maurer. “They have forsaken me,” lit., ME have they forsaken; force in the initial pronoun, raising into prominence Him whom they have thus wronged. Jer_2:16. “Broken the crown of thy head,” = will feed down the crown (Henderson); depasture the crown (Lange); feed upon thy crown (Keil). רָעָה, to eat up by grazing (Mic_5:5). Gesenius, “They devour the crown of the head.” “The hair of the head being held in high estimation by the Hebrews, baldness was regarded as ignominious and humbling” (cf. chap, Jer_47:5, Jer_48:37). This fulfilled both in the sense of depopulating the land and draining the resources of the nation by taxation. “Shave thee bald,” points to extreme devastation and misery (cf. Jer_44:12). Jer_2:17. “Hast thou not procured this!” &c., i.e., Hath not thy forsaking Jehovah procured this to thyself! “Led thee by the way;” query, in what way! A distant historic way, in Arabian wilderness? (So Speaker’s Com. and Keil.) But this would affirm that their fathers’ sin in the desert originated the criminality which would eventuate in Judah’s ruin. But Kimchi, Hitzig, Henderson = the right way, the way of holiness; not through the wilderness merely, but the course of moral training under the Mosaic dispensation. Jer_2:18. “To drink the waters,” i.e., to draw from these sources, Egypt or Assyria, power and reinvigoration. Jer_2:20. “I have broken:” many authorities reject the Masoretic punctuation, which makes the verb first person, and read “Thou hast broken.” If the A.V. stands, it = God’s emancipation of Israel from Egyptian bondage. If “thou hast broken” be substituted, it = Israel’s rebellion against God’s rule. “Thou wanderest,” &c.; stretchest thyself. “Under every leafy tree thou layest thyself down as a harlot” (Speaker’s Com.), indicating her ready prostration before objects of idolatrous worship. Jer_2:22. “Thine iniquity is marked;” is a stain, is ingrained; i.e., a filthy blot which no acids, or devices, or remedies can purge. Jer_2:23. “Traversing her ways,” = rambling in her courses; “running in all directions in quest of a male.”—Henderson. Jer_2:24. “Snuffeth up the wind at her pleasure;” a symptom of excited passions (Lange). “In her occasion,” &c., = as for her heat, who can repel it? (Henderson). Keil, “That in her lust panteth for air; her heat, who can restrain it?” “All that seek her,” &c.: she will not hide from them, herself too ready to be found. “In her month;” at the pairing season. Jer_2:25. “Withhold thy foot,” &c. Cease this wearing and feverish rushing after idols; for only wounded feet and a dry thirst will ensue. “No longer undertake fruitless journeys to places of idolatrous worship, which wore out their shoes, injured their feet, and entailed extreme thirst.”—Henderson. “God, the true Husband, exhorts Israel not to run barefoot, and with parched throat, like a shameless adulteress, after strangers.”—Speaker’s Com. Jer_2:29. “Wherefore will ye plead.” = Why do ye, or to what purpose will ye, contend against Me? Their propensity to complain against God (see Exo_17:2-3; Exo_17:7; chap. Jer_5:19, Jer_13:22, Jer_16:10). Jer_2:30. “They received,” i.e., they accepted no correction. Jer_2:31. “We are lords.” רוּד, = to ramble about in an unbridled manner; they had thrown off the reins, and wandered at will after idolatrous gratification (Hos_11:12). Jer_2:33. “Taught the wicked ones thy ways;” either taught idolatrous nations new idolatries, or taught thy ways wickedness, i.e., trained thyself to habits of atrocity. Jer_2:34. “Not found it by secret search.” Henderson, = “by deep search, i.e., atrocities have not been perpetrated in subterraneous caverns, as too horrible to bear the light of day, but openly in the valley of Hinnom, within the sacred precincts of the Temple, and about Jerusalem.” “But upon all these,” = upon all thy skirts. Speaker’s Com. gives a wholly new interpretation, = thou didst not find them (the poor innocents) breaking into thy house, i.e., they had committed no crime justifying violence. “By secret search,” = digging, i.e., digging through the walls of a house for the purpose of breaking into it. (Lange renders the words, in the place of burglary.) “But upon all these,” = because of all this, i.e., thou killedst the poor innocents, not for any crime, but because of this thy lust for idolatry. Jer_2:37. “Go forth from him,” from thence; “not prosper in them,” have no success with them. Hastening to Egypt in hope of succour and strength, at a time when Nineveh is tottering before the armies of Cyaxares and Nabopolassar, thou shalt return repelled and forlorn.

HOMILETIC TREATMENT OF SECTIONS OF CHAPTER 2

Section

Jer_2:1-3.

Beautiful retrospect—reciprocation of love.

Section

Jer_2:4-8.

Lamentable changes—violated faith.

Section

Jer_2:9-13.

Facts for amazement—reckless apostasies.

Section

Jer_2:14-19.

Looming disasters—outward results of impiety.

Section

Jer_2:20-29.

Baseness of idolatry—reflex degradations of impiety.

Section

Jer_2:30-37.

Affecting expostulations—incorrigible impenitence.

Jer_2:1-3. PIETY A RECIPROCATION OF LOVE

By Israel’s “youth” is meant the period spent in Egypt and of the exodus thence (Hos_11:1; Hos_2:15). From the exodus till Sinai’s covenant constitutes the season of plighted affection and betrothal (Exo_19:4-8). The bridal relationship was consummated there, and God was a Husband unto Israel from that hour (cf. Keil and Hend.). God emphatically calls Himself “the husband of her youth” (Joe_1:8), so tender, full of fond memories, sacred and intimate, was the union.

Query, whether here is meant Israel’s love to God, or God’s to Israel? Chrysostom originated the latter explanation; many still contend for it.—Graff., Rosenm., Venema, &c. But the accumulated decisions of interpreters favour the former. “The kindness (or grace) of thy youth,” and “thy going after Me in the wilderness,” can refer only to the bride. Yet who can think of the bride’s love without instantly reverting to the higher, grander, vaster love of the Bridegroom? (See Literary Criticisms above, Jer_2:2.)

I. Love’s origin and alliance. In the case of

i. Jehovah’s love for Israel, it led to (1.) Perception of excellencies: “the grace of thy youth;” for although there was little to admire in Israel when in Egyptian bondage, or when released—a wild horde in the desert—God saw graces, appreciated “kindness;” for love is quick to perceive and admire. (2.) Covenant of attachment: “espousals;” the Lord drew Israel into plighted alliance; He must claim her all for Himself as His beloved. (3.) Leading her forth into a new world and a new life: “after Me in the wilderness;” a different but better scene than Egyptian degradation; life spent in the society of her Bridegroom; “all things become new.”

ii. Israel’s love for the Lord was (1.) Ardent: it was her “first love;” glowing, joyous, full of graces and kindness (cf. Exo_35:20-29). (2.) Single: she asked no paramour then, sought no “other lord,”—God was all-sufficient. “They saw no man save Jesus only!” (3.) Unhesitating: she ready to go anywhere “after” Him; even into “wilderness.” His will was her law, her bliss. “Lord, I am ready to go with Thee, both into prison and to death” (Luk_22:33). “Let us go also that we may die with Him” (Joh_11:16). Such is the attitude of “first love.” (See Addenda to chap. 2, “Love of thine espousals.”)

II. Love’s outgrowth and manifestation.

i. God’s love was (1.) Redeeming: from Egypt, from enemies, from perils, from wilderness. (2.) Disciplinary: educating her and preparing her for higher position, nobler advantages, larger enjoyments and privileges. (3.) Enduring: through forty years in desert. (4.) Unwearied: never alienated or exhausted by all Israel’s forgetfulness and failings.

ii. Israel’s love was (1.) Human, therefore variable and perishable. (2.) Yet trustful, surrendering herself and her future to God. (3.) Responsive, going after Him, carrying out His precepts, though with many defects and even occasional disobedience. (4.) Grateful; for a religious regard and reverence characterised Israel’s early career. Alas! she was sometimes also querulous.

III. Love’s honours and blessedness.

Its object must be beautified and enriched; love ever acts thus.

i. The Divine affection for Israel took delight in lavishing beauty and dignity upon its object. (1.) It robed Israel with sanctity (“Israel” was holiness); invested her with national distinction and privileges. (2.) It constituted Israel God’s abode. (See Literary Criticisms, chap. 2 Jer_2:3). (3.) It secured to Israel Divine overshadowing (“All that devour, … evil shall come upon them”).

ii. Israel’s affectionate allegiance found expression. (1.) Her “first-fruits” were yielded to God: this was the gift of her most prized possessions; it avowed that God was first in her thoughts, and first to receive the acknowledgment of her grateful love. (2.) Her history witnessed for God, made Jehovah known to surrounding nations; His character, mighty acts, supreme deity. (3.) Her worship was a sweet savour to the Lord: the Tabernacle services, the altar sacrifices, the gifts and offerings of the people, all were precious to Him—an oblation of love (Psa_76:1-2).

Truly a beautiful retrospect. Piety flowing forth in love for God, in faith that worketh by love, in zealous attachment and lavish offerings and loyal devotion. God “remembers” it with delight. It is the garden of Eden, luxuriant and lovely, before sin’s devastation blighted the fair scene. Alas! that on the sacred blessedness and beauty of “first love” could come so withering a blight!

Jer_2:4-8. LAMENTABLE CHANGES—VIOLATED FAITH

(See Addenda, chap. 2 Jer_2:6 : “Neither said they, Where is the Lord?”)

The “love of youth” might be referred either to Jehovah or Israel; for early affection was reciprocal. But there can be no double reference of this dark fact—vows broken, love false, loyalty abandoned. God is incapable of inconstancy (Jas_1:17). It is only in man to deteriorate, to forget (what God “remembers,” Jer_2:2) the “first love” (Rev_2:4-5).

There should be a reason for all our courses of conduct; we could ordinarily justify our proceedings, in commerce, politics, &c. It should be so in spiritual as in temporal affairs. God here reviews Israel’s career, sets sins in array, calls her to justify her conduct, summons her to account. Foreshadows this: “Every one must give account to God.”

i. A startling contrast (Jer_2:5) between God’s fidelity and their in-fidelity. ii. An unanswerable challenge. Their conduct was without reason. iii. An appalling charge. Asked not after God (Jer_2:6; Jer_2:8), despoiled God’s heritage (Jer_2:7), violated duty and knowledge (Jer_2:8). The guilt of backsliding stands out in vivid portrayal here. (Addenda, Jer_2:10-11, “Idolatry.”) Thus is shown:

I. That apostasy from God is wholly unjustifiable.

The question of its guiltiness remains in abeyance till the appalling injustice of it is proved (Jer_2:5). “What iniquity,” &c. The word עָוֶל, âvel, stands opposed to צֶדֶק, tsedek, righteousness; and means perversity, wrongfulness; the contrary of good faith and truthful deed—injustice therefore: Ergo, their action was unjustifiable.

1. Could they adduce any provocations to apostasy? Had Jehovah failed to do what they might expect of Him? Had He done aught they could complain of? In any way had He been unkind, unfaithful, unjust? If so, they might justify their having “removed far from Him” (Jer_2:5). Let men charge God with wrong done to them individually if they can, and so prove their neglect and hostility reasonable and right. Against all complaints shall be set the grand facts of God’s love, verity, and abounding grace.

2. Had they derived any advantages from apostasy? “Walked after vanity” (Jer_2:5); “after things that do not profit” (Jer_2:8). To lose the good and, pursue an evil is a double loss, a twofold calamity. Losing God is a frightful loss; but losing Him means the surrender of all and failure of everything. A man hanging over a chasm lets go his only hold—a piece of projecting rock, to grasp shadows thrown across the perpendicular sides of the chasm: he clutches at vanity, and falls headlong to ruin. See Mar_8:36-37. Interrogate men as to the substantial “gains of godliness.” The world will yield us at last nought but a grave; but “when heart and flesh fail, God will be the strength of my heart, and my portion for ever.”

II. That apostasy is felt by God to be a gross injustice.

It is unreasonable in itself, and equally undeserved by God. It is impossible to miss the fact that God felt their conduct. He does not regard it impassively; it occasions grief and calls forth sadness. Man’s conduct affects God.

1. Heartless ingratitude for favours (Jer_2:6). Did not heed them; felt no sense of obligation for them; acted as if none had ever been shown them. Flagrant, insensate, graceless ingratitude, (a.) They owed to God all their deliverances: from Egypt (Mic_6:4); oppression of Pharaohs (Exo_3:7); from pathless and inhospitable deserts; “land of pits,” full of rents and fissures, and deep, waterless valleys, parched and unfruitful, of deadly terrors and dangers; of “shadow of death” (so Sheol is named, Job_10:21), utterly solitary, offering neither path nor abode for travellers. Instead of this heartless insensibility, we should say with David, “Bless the Lord,” &c. (Psa_103:1-4). (b.) They had received from God all their blessings (Jer_2:7). They were nothing, had nothing, never gained anything by themselves or for themselves. “What hast thou which thou hast not received?” We are indebted to God for “all things richly to enjoy;” and for redemption, sanctification, and heavenly hope. “How much owest thou unto my Lord?”

2. Base abuse of favours. Never asked after the Giver (Jer_2:6; Jer_2:8): prostituted their possessions to vile idolatrous uses (Jer_2:7), and handed God’s “inheritance” over to traitorous rival deities (Jer_2:7). Frightful desecration. Comp. Rom_6:1; Heb_6:7-8; Heb_10:26-29.

3. Glaring dishonour to God, who had put His glory in their charge. Selected to show forth the praises of the Lord amid the nations, to be “holiness unto Him;” they had “defiled” and “made an abomination” (Jer_2:7) of sacred things. Can this be less than a gross injustice? Is not all sin a flagrant insult to God, a virulent outrage on the very purpose of our existence, a return of hate for wondrous love?

III. That apostasy is an offence of greatest criminality.

There may be an unconscious decline from religion, unintentioned. This bad, yet not defiant and designed. But

1. Consider who they were who were guilty of it (Jer_2:8). “Priests:” Chrysostom remarks, “See, the evil springs from the head.” Had they done their duty, the apostasy had never become national. Their sin was heedlessness of their work. “They said not, Where is the Lord?” “They that handle the law,” = exponents of the Scriptures: the preachers of those days ignored God—“knew Him not.” “The pastors,” i.e., shepherds, temporal rulers, civil magistrates (Targum renders it kings), these disobeyed and disregarded Jehovah’s will. “The prophets, who should have listened to no voice, nor conveyed any message save Jehovah’s, consulted Baal, chose an alien deity and a false inspiration (cf. Luk_12:45-48). What is our case? Can we shelter ourselves by the plea of ignorance?

2. Also their apostasy was deliberate and determined. Positive act: “defiled,” &c. (Jer_2:7). Negative act: “Neither said; knew not” (Jer_2:8).

3. And equally insensate and insolent. Turned persistently and flauntingly from God, and “walked after vanity.” The Hebrew idiom, “things that do not profit” (Jer_2:8), means things baleful and pernicious (Speaker’s Com.). Heed 1Sa_12:20-21. Hitzig points out a climax in the guilt: the ministers of Temple worship took no heed of God; the teachers of the law passed deliberately by the truths they knew; the civil powers actively disobeyed the law; the prophets deserted God entirely for a lying spirit. It is an evil and a bitter thing to sin against the Lord. What a fall from what Israel was! Begin to sin, and where will it end?

Jer_2:9-13. FACTS FOR AMAZEMENT—RECKLESS DESERTION OF THE FOUNT OF LIFE

Comments:

The fidelity of Jehovah had been presented in contrast with Israel’s inconstancy (Jer_2:5); now the fidelity of the heathen is adduced, for they never “change their gods” (Jer_2:11), although they are “no gods.” How astounding, therefore, is Israel’s guilt!

Though they might “consider diligently” (Jer_2:10), they would find no parallel. Yet they might justly desert gods who “do not profit” (Jer_2:11); whereas, God’s “people” had abandoned that which was “their glory,” without hesitation or remorse.

כָּבוֹד, glorý, is the glory in which the invisible God manifested His majesty in the world and amidst His people. God had shown His glory to the Israelites in glorious deeds of His omnipotence and grace, like those mentioned in Jer_2:5-6. The Baals, on the other hand, are nothings, phantoms without a being, that bring no help or profit to their worshippers.”—Keil.

“Though the worship of the one true God is a nation’s greatest glory, yet it is irksome because it puts a constraint on human passions doubly. For, first, it requires obedience to a law revealed from above; and, secondly, it endeavours to raise men to something higher than the mere level of human nature. Hence a true religion awakens an antagonism in man’s heart, as naturally as a false religion pleases and soothes it.”—Speaker’s Com

“Be astonished, O ye heavens.” “The greatness of the crime can be estimated by none so well as the over-arching heavens, which can behold and compare all that takes place.”—Lange.

“These strongest terms in the language show how intensely amazed all the holy in heaven are at the monstrous folly of human sinning. That when men might have the infinite God for their friend, they choose to have Him their enemy; might have Him their exhaustless portion of unmeasured and eternal good, they spurn Him away, and set themselves to the fruitless task of making some ruinous substitute: this is beyond measure amazing! Verily, sin is the mockery of human reason!”—Cowles.

“The heathen are guilty of but one sin, idolatry: the covenant people commit two, in that they abandon the true God to serve idols.”—Speaker’s Com. “The sin is twofold: (1.) They do not obey the Lord; (2.) They will labour tooth and nail, if only they may not obey Him.”—Zinzendorf.

“Forsake the fountain,” &c. “His people, who have the true religion, have the fountain: they can (1.) obtain water without difficulty; (2.) as much as they want. But they substitute means which are (1.) difficult; (2.) new; (3.) insufficient; (4.) deceptive; (5.) rejected on trial. Hence come the works of supererogation, the many ceremonies, ecclesiastical regulations, which are unquestionably twice as difficult as to follow the Saviour; and they have no promise for this life or the life to come.”—Zinzendorf.

“What can quench the thirst of the soul? (1.) It cannot be quenched by drawing from the broken cisterns of earthly good. [Though the hewn cisterns please us better; and the cistern-water of this world is more to our taste than the living water, the living God and His Word.—Hochstetter.] (2.) It can be quenched only by drawing from the fountain of life, from which the soul originally sprang, even from God.”—Naegelsb.

“The dead gods have no life and can dispense no life; just as wells with rents or fissures hold no water [and can yield none]. But living water, i.e., that originates and nourishes life, is a significant figure for God, with whom is the fountain of life, i.e., from whose Spirit all life comes. If man forsakes the living God, he passes, in spite of himself, into the service of dead, unreal gods. For, created by God and for God, he cannot live without God.”—Keil. Hence the labour to substitute the loss.

Jer_2:14-19. LOOMING DISASTERS—THE EXTERNAL RESULT OF IMPIETY

Not only is it God’s ordinance, but an inevitable and spontaneous law, that evil deeds work evil issues. To trifle with fire ensures burning; to desert friends involves desertion in turn; to wound Christ inflicts wounds on conscience; to turn from Him as those who “know Him not” (Jer_2:8), will issue in the doom “I know you not, depart!” (Luk_13:27).

I. God’s free son in unnatural slavery through sin (Jer_2:4). The answer to the inquiries in an emphatic negation. Israel is Jehovah’s first-born (Exo_4:22); how is it he has become a spoil? Fallen into the hands of oppressors.

1. Not born to slavery, as a serf of the soil or a child of enslaved parents. Liberty, spiritual freedom from tyranny, the birthright of man. We are none of as born to thraldom to any spiritual adversary. If become slaves, because “sold our birthright,”

2. Not allowed to perish in bondage. Ensnared in Egypt, the foe had them in his power, and bitterly oppressed them. Even as the “devil led us captive at his will” after we had yielded to his rule. But God redeemed Israel; us also.

3. Yet enslaved again by the spoiler, through wilful desertion of God, and “the last state worse than the first” (Mat_12:25).

II. Furious adversaries lurking for Israel (Jer_2:15-16). Quick to rush down upon the prey who strays from safety. “Night and day, beasts of prey, lurking, are devouring.” (See Critical Notes, chap. 2; Natural History, Jer_2:15.)

1. Envious of God’s heritage (Jer_2:15); for it is a heritage to be coveted (Jer_2:7). “These two nations shall be mine,” &c. (Eze_35:10).

2. Thirsting for destruction. “Your adversary walketh about seeking whom he may devour” (1Pe_5:8).

3. Implacable in their fury (Jer_2:15-16). (See Natural History on Jer_2:15, and Literary Criticisms on Jer_2:16.) The devil “hath great wrath” (Rev_12:12).

III. When God is lost false remedies are sought (Jer_2:18). The previous verse shows why and how God was lost by Israel.

1. Startling; that Israel, once redeemed by God from Egypt, should be deserting God for Egypt! (2Pe_2:19-22).

2. Admonitory; for Israel was not confident of Egypt’s sufficiency; the night-bag of doubt was on her heart; so she provided an alternative should Egypt fail—Assyria. Not satisfied or sure. Wicked have no assurance, no peace.

3. Israel’s substitutes for God. These rivers (Jer_2:18) were to compensate the loss of “the fountain of living waters” Israel had forsaken. The Nile was the life-giving artery of Egypt; to drink the waters of Sihor therefore meant to procure for herself the resources of life which Egypt possessed. So with Assyria. For what do men forsake God? (Jer_2:11).

IV. Sinners are the occasion of their own overthrow (Jer_2:17-19). The confederacies they entered into were the agencies of their desolation (Pro_1:31; Isa_3:9).

1. They invite the enemy by abandoning God. He was their defence; awed and restrained their foes. But like lions they crouch (Jer_2:15), ready to spring upon the prey which wandered exposed and unprotected. Sinners court destruction, tempt the tempter.

2. They evoke God’s judgments. Though Divine punishments slumber—for God does not desire the death of a sinner, and is slow to anger—they awake at impious provocation (Rom_1:18; Eph_5:6).

3. They necessitate the penalties of apostasy. God has menaced all disobedience and defiance with dire penalties. “Now consider this,” &c. (Psa_50:22).

Application (Jer_2:19): “Know therefore and see,” i.e., at last comprehend, “that it is an evil thing and bitter,” &c. Evil now and bitter hereafter. For “at last it biteth like a serpent and stingeth like an adder” (Pro_8:36). A gospel counterpoise (see Rom_5:20-21).

Jer_2:20-29. REFLEX DEGRADATIONS OF IDOLATRY

Disasters come upon the impious from without, but the whole inward, personal, spiritual debasement which idolatry effected in the apostate was the greater calamity. Prostitution of the soul before idols, a more awful disaster than any external degradation. “O Israel! thou hast destroyed thyself;” the God-given nature, a wreck! Sin works a twofold doom—debasement and destruction. (For explanation of words and similes, see Critical Notes on chap. 2 above.)

“The sinful corruptions of humanity—(i.) Are not original (Jer_2:21); (ii.) But very deep (Jer_2:22); (iii.) They cannot be denied away (Jer_2:23-24), nor removed by external means” (Jer_2:22; Jer_2:25).—Naegelsb. in Lange.

“How ruinous a course it is to trust in a creature! (i.) On account of his weakness he disgracefully leaves us in the hour of our need (Jer_2:26-27). (ii.) We thus insult God and lose His help (Jer_2:28).”—Idem.

I. From immemorial antiquity Israel had broken the yoke of the Divine law laid upon her, and torn asunder the bands of decency and order which God’s commands and ordinances put on her (Jer_2:20). “Bands” are not the cords of love with which God drew Israel (Hos_11:4), but the commands of God designed to keep her within the bounds of purity and from riot in idolatry. These broken (Jer_31:18; Hos_4:16).

II. In this shameless prostitution to false gods Israel shows her utter corruption (Jer_2:21); in her very nature as much as in her conduct.

III. From the defilement of her sins, not even the most powerful means of purifying could cleanse her (Jer_2:22). (See Isa_1:18; Psa_51:4; Psa_51:9.)

IV. Her degradation is the more deep in that she denies her base condition (Jer_2:23). Though openly practising idolatry, she is blinded in self-righteousness. Her conduct is like irrational animals, yielding to sexual cravings. With unbridled desire she abandons herself to idolatrous lust (Jer_2:24).

V. The summons to self-restraint defiantly resisted. Advice is fruitless, for I love the aliens (Jer_2:25).

VI. Disgrace and desertion in the evil hour will eventually follow Israel’s sin (Jer_2:26-28). Shame and confusion will ensue from the frustration of her hopes in false gods. And then to the living God whom she has long deserted she will make appeals in vain.

VII. God will send transgressors, who seek Him in their panic, back to the gods for whom they rejected Him (Jer_2:28-29). Israel had gods enough (Jer_2:28); ought therefore to be satisfied and secure! Trouble will test Israel’s hopes, and the worth of her idols. God will not accept any pleading (Jer_2:29), or regard “contention” from those who ignored and deserted Him in their “day of salvation.”—Arranged from Keil.

Jer_2:30-37. AFFECTING EXPOSTULATIONS—INCORRIGIBLE IMPENITENCE

When man quarrels with God, the fault is always on the side of man (Psa_51:6). For

1. God chastises us, but we do not obey (Jer_2:30).

2. He bestows on us vast blessings, yet we do not adhere to Him (Jer_2:31).

3. He makes us partakers of the highest glory, yet we reject it with disdain (Jer_2:32).—Naegsb.

An unjust imputation repelled by Jehovah (Jer_2:31). To an ingenuous mind God never appears so irresistible as when He addresses His creatures in the language of tender expostulation. Christians treat God as a wilderness—

1. When they are reluctant to serve Him.

2. When they seek their happiness in the world [away from God]. The ground of complaint is in them, not in Him.—Payson.

Who is it thus vindicates His own character? Jehovah Himself. Answer the challenge given and the charge brought against you.

I. His appeal in answer to charges brought against Him.

[For Jer_2:29 shows Israel chiding (not pleading) with God.]

1. Was He to the Jews a wilderness or a land of darkness? Rescued them from wilderness (Jer_2:6). Himself met their every want, and gave them full and peaceful possession of the promised land (Deu_32:10-14; Neh_9:21-25).

2. Has He in His conduct to us deserved any such humiliating imputation? We passing through wilderness: lacked ye anything? “No good thing withhold.” Given Son, Spirit; shown kindness and care. Charges against His liberality altogether false (Isa_5:3-4).

II. God is vindicated; but hear His charge against you. He complains, and justly, of—

1. The flagrancy of man’s rebellion. Israel, = “We are lords,” &c. (Jer_2:31). You also affected independence. Satan’s temptation. “Ye shall be as gods” (Gen_3:5). Independence is the very essence of the Fall (Rev_3:17). Shown ourselves proud, daring, impious, self-sufficient rebels.

2. The contemptuousness of man’s neglect “Forgotten Him” (Jer_2:32) after all His mercies. We have forgotten—(a.) Our obligations to Him. (b.) Our dependence on Him. (c.) The great account we have to give Him. By our engrossing attention to trifles (Jer_2:32) we “provoke God to jealousy.”

(α.) Refrain from vindicating yourselves (Jer_2:35); Hos_5:5; Isa_28:5. Ponder the assertion (Pro_28:13).

(β.) Humble yourselves for your guilt. Then be encouraged, for God’s goodness was Israel’s hope (Deu_7:7-8), and His love and mercy avail you (Isa_1:18).—Rev. C. Simeon, M.A.

HOMILIES AND OUTLINES ON SELECTED VERSES OF CHAPTER 2

Jer_2:2. Theme: AN UNFORGOTTEN PAST. Text: “I remember thee.”

As we advance in life—

1. We may, as Israel did, leave the best things we once possessed in the rear. We may acquire more outward substance; Israel did (Jer_2:7); may amass more, yet we may lose our early sweetness of character, ardour of piety, sanctity of conscience. And

2. We commonly do lose all recollection of those better days. We allow them to die from thought; perhaps helplessly so: it may be we prefer it should. There is a pang in memories of days when we were better, though we had less.

I. The unfading memory of God. “I remember.”

Not only as a necessity that a mind which is infinite should be incapable of forgetting, but as a voluntary and intentioned act.

1. Our habits are forgetful. The past glides from us, will it or not. Much of the good which the past held, and of the good we did, fades from recollection; and alas! much of the evil becomes lost to memory. Each wave of time rolling in upon the shore obliterates the former wave. What obliterations occur in life! What erasures from memory!

2. Yet no part of our life is lost. Gone from us, and from our recalling, but not from God. Nothing we have been or done fades from the mind of Jehovah. All things lie in His imperishable thoughts. “God is not unrighteous to forget” either the good or evil which the past contains; else how could He judge our years, and recompense our life?

3. He remembers our life in its religious aspects. For that is the only cognisance God takes of our existence. Though He cares for us and ministers to us temporally, as to Israel (Jer_2:6-7), He regards our life in its spiritual bearings, estimates its religious qualities, looks for the moral and sacred elements, not the mere material accidents of human existence. We may think much of our affairs; God, of our condition; we, of our circumstances and experiences; God, of the state the soul is in, and the aspects of our life religiously. What does God think of our past?

II. The memory of God lingers fondly over what is good in our life.

There are persons with keen recollections of unkindly and condemnatory incidents; their memories are storehouses of corruptions. Morally, they have bad memories. The morbid remember all that is evil of themselves; the malignant, all that is evil of others.

1. The Divine memory is benignant (Jer_2:2). “I remember thee,” is literally to thy account. God keeps the good of our life in thought:

a. For its own sake. He loves everything good. Too precious, and alas! too scarce, to be allowed to slip from thought.

b. For our sake. He loves us for the good; it makes us dearer to Him; it is His seal upon us, “His image and superscription” (1Ti_5:23).

2. The good of our life may all lie in the past. It did with Israel. The time of “youth” was the best time. Alas! “her goodness was as the morning cloud and the early dew, which goeth away.” Had God limited His attention to the present state of the nation, what a changed order of things! (Jer_2:11-13). Oh, sad that so full a blossoming should issue in such barrenness and dearth. “Our youth” is too often the purest and brightest era of our life. Let the mature compare themselves now with themselves then. Nothing sordid, grasping, subtle, withered, defiled; but manhood and womanhood, how deteriorated and devastated! Let the aged review the promise of youth.

“Heaven lies about us in our infancy!

Shades of the prison-house begin to close

Upon the growing boy;

But he beholds the light, and whence it flows;

He sees it in his joy:

The youth, who daily farther from the east

Must travel, still is Nature’s priest,

And by the vision splendid

Is on his way attended:

At length the man perceives it die away,

And fade into the light of common day.”

—WORDSWORTH.

If, therefore, God is to remember sincere goodness, He must look to our early years. How generous and gracious He who seeks not our sins, but our few poor, short-lived virtues!

III. The memory of God lingers over the good of our life for our advantage.

1. Not that a past religious life can exonerate present sinfulness. It did not Israel: nor can it deliver any soul from the consequences of degeneracy (Eze_33:12, &c).

2. Yet it allures the Divine tenderness and grace (Mar_10:20-21).

3. And God does not lightly esteem the fact of our former relationship of love with Himself. He loves still, though we may have declined. He yearns over the child though a prodigal, and would fain reinstate him in His grace. God is specially pathetic and pleading with those who have formerly been His. He cannot reconcile Himself to their alienation and loss.

4. If any return to their first love, He will remember to their account all the zeal and attachment they formerly showed.

How encouraging this to spiritual delinquents! “Come, and let us return to the Lord,” &c. (Hos_6:1-4).

Jer_2:2-3. “Every important historical appearance has its paradise or golden age, as now with Israel (Jer_2:2-3). It is thus with humanity in general, with the Christian Church (Act_2:41 to Act_4:37), with the Reformation, so also with individual Churches (Gal_4:14) and with individual Christians. This period of first nuptial love does not, however, usually continue long (Rev_2:4).

I. The joyous period of first love.

1. In experience extremely precious.

2. In duration relatively brief.

3. In effect a source of everlasting blessing.

II. The nuptial state of Christ’s Church in its stages.

1. The first stage, love.

2. The second stage, alienation. (Addenda to chap. Jer_2:2.)

3. The third stage, return.

III. The covenant of Christ with His Church.

1. Its ground, election.

2. Its condition, faith.

3. Its promise, the Church an indestructible sanctuary.—Naeg. in Lange.

Jer_2:1-13. Theme: The evil nature of that sin which is committed after our conversion to God.

Four things observable which aggravate the offence:

I. Committed in violation of solemn vows and covenant engagements.

Conversion is a marriage, wherein Christ resigns Himself, with all He is and has, to us; and we resign ourselves, with all we are and have, to Christ. “Thy vows, O God, are upon me.”

The love we then bore to Him = the lose of our espousals: At that time we took Christ’s cause for our cause, His people for ours, His will for our law, His glory for our end, and Himself for our portion. Did we love Him too well then? If prince espouse poor outcast, give himself and all he has to her, only requiring her heart in return, shall she refuse him that, grow first dissatisfied, and go after other lovers? “O my soul! thou hast said unto the Lord, Thou art my Lord.”

II. Departures from God have been without any provocation whatever on His part (Jer_2:5).

This question ought to open every spring of sensibility and self-abhorrence.

1. Was He wanting in forbearance when we were in rebellion?

2. Did He act unfeelingly when we were ruined, in that He gave His own Son to die for us?

3. Has He been a hard Master since we entered His service? Himself ever a wilderness to us, or obedience a barren path?

4. Has He been a churlish Father to us? Ever refuse us free access, or give us a stone?

5. When we have returned to Him with our whole heart, has He not always been ready to receive us, and bury all in forgetfulness? (Dan_9:7).

III. Sins after conversion show peculiar and horrible ingratitude (Jer_2:6-8). God has not done the self-same thing for us as for Israel; but

1. He has given, not Egypt or Ethiopia for our ransom, but His own blood.

2. Has redeemed us, not from Egyptian thraldom, but “from the power of darkness, and translated us into the kingdom of His dear Son.”

3. We never supported by miracles in lonesome deserts of Arabia, but “having obtained help of God, we continue.”

4. Did not possess Canaan, but “God bath provided some better things for us,”

Our blessings abundantly transcend theirs, and lay us under far greater obligations. To have slighted and dishonoured a God of such love as this is indeed the greater sin.

IV. Such departures from God are expressive of the most extreme and singular folly (Jer_2:9-13).

We should so judge of a people who removed their tents from an overflowing fountain and settled in a parched desert, there to trust to hewed eisterns.

1. It is an exchange, and a foolish one; of liberty for drudgery, peace for remorse, joyfulness for anguish, abundance for penury and misery.

2. It is singular folly (Jer_2:10-11). Israel, the only people in the world having a God worth cleaving to, must be the only people desiring a change. The people of the only true God alone prove untrue!

This not more extreme and singular than our folly when we shun God and fly for happiness to sensual and carnal gratification.—Andrew Fuller.

Jer_2:5. Theme: HEAVEN’S APPEAL TO THE SINNER.

I. The sinner is Divinely described.

“They are gone far from Me, and have walked after vanity.”

1. Sin is departure from God. Alienation of sympathy and soul.

2. Sin is a progress of vanity. “An idol is nothing in the world” (1Co_8:4). Everything about a sinner’s life is vain. Sin is going from the real to the unreal.

(1.) The pleasures he seeks are unsatisfactory; all empty, and outside him.

(2.) The honours he aspires to are unreal; neither enrich nor ennoble the soul.

II. The sinner is Divinely challenged.

“What iniquity found in Me?”

1. Implies that if iniquity were found in God, there would be some justification for apostasy on the sinner’s part.

2. That the discovery of such iniquity it an absolute impossibility. There are three revelations of God, and each shows Him of absolute perfection.

(1.) Nature. Reflected in the universe, God is perfect.

(2.) Biography of Christ. Perfect grace, perfect truth.

(3.) The moral soul. They declare God is perfect. All men feel bound to love Him; indicates innate belief in His perfection.

No being in the universe can find iniquity in God. Could hell find it, its agony would be mitigated, if not removed.—Homilist.

Comments:

Jer_2:8. Since priests, pastors, and prophets, who have been regularly inducted into office, may be deceivers, it is necessary to try the spirits according to the criterion given in 1Jn_4:1, sq.—Lange.

Jer_2:9. Their ancestors, themselves, and their descendants, constitute a unity—(1.) In moral guilt. (2.) In persistent backsliding. Ergo, (3). In consequent penalty.

Jer_2:11. “Changed their glory.” (See Addenda to chap. Jer_2:11.) “Gods no gods.”

1. Israel had no glory, dignity, or renown of her own (Deu_7:7).

2. She had derived from Jehovah all the glory she ever possessed (Deu_4:32-38).

3. God Himself was Israel’s crown of glory and beauty (Psa_106:20; Rom_1:23).

4. The Shekinah, shining upon and filling with splendour the sanctuary, was the glorious symbol of God’s presence with Israel (1Ki_8:11; cf. Rom_9:4).

5. Idolatry endeavoured to materialise that ethereal symbol of God: golden calf (Exo_32:2-5), glittering, brilliant!

6. The substitution of profitless idols for Jehovah surrendered all Israel’s glory, and left her baser than when God found her (Deu_28:15-29).

Jer_2:12-13. Theme: TWO ASTOUNDING EVILS. (See Literary Criticisms, Jer_2:12.)

To forsake God does not mean departure from His presence nor escape from His rule, but moral alienation of soul.

I. The force of human freedom.

Mightiest rivers cannot break from their source, nor greatest planets from their centre, but man can from centre and fountain of his being.

1. This freedom is a matter of personal consciousness. This is the invincible and ultimate argument re human responsibility; men feel they are uncoerced and free.

2. This freedom invests human existence with transcendent importance. Makes them members of the great moral empire of the universe.

II. The enormity of human wickedness.

1. What ingratitude. 2. What injustice. 3. What impiety.

III. The egregiousness of human folly:

1. In withdrawing from the satisfying to toil for the unsatisfying.

2. In withdrawing from the abundant to toil for the scanty. Well may the heavens be “amazed and horrified” at the freedom, iniquity, and folly which they witness every age and every day, developed in the history of our race.—Homilist.

Comments:

Jer_2:14. Eichhorn thinks the prophet here proposes to Judah, as yet spared, the case of Israel (the captive ten tribes), as a warning of what they might expect if they confided in Egypt: “Was Israel of meaner birth than Judah? Nay; yet if Israel fell before Assyria, could Judah hope a better fate from Egypt?” But the two parts of the nation are not separated in the prophet’s thought and address (cf. Jer_2:13; Jer_2:18; Jer_2:36).

It is an inquiry: How comes it that the nation which is not a slave by birth, being “Jehovah’s son, His firstborn” (Exo_4:22), is to suffer the miseries of slavery?

Speaker’s Com., however, renders it: If Israel is a slave, he is home-born, and hence held in respect (Gen_14:14), may expect kindness as well as protection. Cannot Jehovah guard His own household? How happens it that a member of so powerful a family is spoiled? Next verse gives the reason: Israel is a runaway slave, deserted the family to which he belonged; hence his trouble and misery. By leaving his master’s house he has exposed himself to the beasts of prey in the wilderness (Jer_2:15).

Theme: ISRAEL’S SLAVERY AN EMBLEM OF THE UNIVERSAL HUMAN SLAVERY OF SIN.

1. In both it is not original. 2. Is self-incurred. 3. Is severely punished. 4. The punishment is the means of salvation (since it shows sin is ruinous, and godliness is life and peace).—Naegelsbach.

Jer_2:16. “If God wishes to chastise His people, He usually employs the ungodly for this purpose (Deu_28:49-50); and it often happens that injury and destruction come upon the ungodly from those from whom they have promised themselves the greatest help.”—Starke. (See Literary Criticisms, Jer_2:16.)

Jer_2:17. Theme: RECKLESS DESERTION OF THE RIGHT WAY.

Suggests a retrospect. Look well over your life and mark your career; the points at which you forsook God. Suggests also a calamity. How are your present misery and terror to be accounted for? Examples: Youth with wasted constitution. Merchant suddenly bankrupt. “Brought it all on himself.” Man is too ready to blame others, emphatically God, for his misfortunes. Text finds the cause of our personal, social, and spiritual disasters nearer home.

I. There is a gracious way wherein Jehovah leads.

Through Arabian desert went with Israel. But a way of life is meant.

1. This may not approve itself to the unregenerate.

2. Yet it is a path of pleasantness and holy joy to the godly.

3. Along it the footsteps of God, the presence of Emmanuel, are realised and enjoyed.

4. Attended by the Lord Himself he pilgrim traverses this living way, which leads away from bondage into blessed privilege and eternal rest. (See Addenda to chap. Jer_2:17.)

How blessed, and safe, and favoured that life which has Jesus ever with it all the way; the life which is ordered so as to please Him, and never lead Him to depart; a loyal career of piety and love!

II. Man betrays a fatal refractoriness, and deserts the gracious way. Youth, though trained in “wisdom’s ways,” forsakes them for sin. Even religious persons turn aside from the Lord and wander. Hence:

1. The criminality of those who desert God. “The Lord thy God.”

2. The circumstances under which refractoriness asserts itself. “When He led thee.” Not when God seemed distant or angry.

3. The course which this refractoriness pursued. “Thou bast forsaken the Lord.” Not fell back in the way because it was difficult to follow; but an entire and wilful leaving the path for another.

III. Sinners accomplish their own overthrow by their wilful impiety.

“Thou hast procured this for thyself.” (See Literary Criticisms, Jer_2:17.)

1. The way led from evil to good (Jer_2:6-7).

2. Outside the way perils and foes lurked for “prey” (Jer_2:15).

3. Leaving the way forfeited God’s guidance and protection.

4. The end of transgression is doom (Mat_7:13).

Ruin is entailed, not sent; doom is the natural issue of evil; the guilty perish as the inevitable outcome of wrong. They had, therefore, to “bear their own iniquity,” and to blame themselves for their woes (Eze_33:11).

Jer_2:19. Theme: SIN ITS OWN PUNISHMENT.

I. In the dealings of God with good men.

1. Neglect secret devotion, and God will refuse His blessing on other means of grace.

2. Indulge secret sin, and God will bring that sin into open light and condemnation.

3. Idolise created good, God will take from us our idol, or make it a plague to us.

4. Act with faithlessness to others, God will permit us to suffer from the treachery of others; as Jacob’s subtlety with Esau came back in Laban’s treatment of him.

5. Undutifulness to parents punished by the defiance of our own children.

6. Indifference as to home piety returned upon us in the irreligion of those in the home. Eli’s sons.

II. In the dealings of God with wicked men.

1. Those who resent religious persuasions and strive to stifle conviction are deprived of godly parents and friends, and left to a fatal peace.

2. Those who repel the Gospel because of its humiliating truths are allowed to “believe a lie and be damned, because they have pleasure in unrighteousness.”

3. In death and judgment, the punishment of the sinner will reflect his sin. He who had said to Christ, “Depart, I desire not the knowledge of Thy ways,” will hear his own word again, “DEPART!”

The essence of misery in that world will consist in recollection. Then will “our wickedness reprove us.”

Application: How dreadful a thing sin is in all its operations! He who indulges in it kindles a fire that will burn himself. “Be sure your sin will find you out.”

There is no radical cure but contrition and the Cross.—A. Fuller.

i. The nature of sin: forsaking the Lord as our God.

ii. The cause of sin: because His fear is not in us.

iii. The malignity of sin: it is an evil and bitter thing.

iv. The fatal consequences of sin: forsaking the Lord = without God.

v. The use and application of all this: repent of thy sin.—M. Henry.

Jer_2:20. I. The sacred yoke of God. (See Addenda to chap. Jer_2:20, “Yoke.”)

1. The Lord’s yoke is easy (Mat_11:29); yet

2. It seems intolerable to our flesh; nevertheless

3. Heartrending sacrifices and sufferings are the substitutes we procure for ourselves in its stead. Children given to Moloch, and infliction of self-torture (1Ki_18:28).This, rather than renounce carnal freedom and bow to the chastisement of the Spirit.

II. sacred yoke refusd. The endeavour to cast that yoke off:

1. An ancient one. The angels’ revolt; man’s fall; Israel’s apostasy.

2. A ruinous one. For (a.) It deprives us of true freedom; and (b.) It renders us the servants of powers hostile to God and destructive to ourselves.—Arranged from LANGE.

Jer_2:22. Theme: FUTILE SELF-CLEANSING. (See Critical Notes, Natural History, Jer_2:22; and Addenda to chap. Jer_2:22, “Iniquity is marked.”)

I. Sinners make vigorous efforts at external cleansing.

1. Driven thereto by remorse or apprehension.

2. Under a powerful impulse towards improvement; or

3. As a compromise with conscience; balancing inward evil by outward good.

II. Approved and promising means may be adopted. As here:

1. Rationalism prescribes its “nitre” of culture and respectability.

2. Sacerdotalism recommends its “soap” of confession, penance, gifts to the Church, vows of chastity, &c.

3. Self-righteousness urges more “washing,” tithes and phylacteries, and prayers; that “the outside of the cup and the platter” may be clean; “for the Pharisees wash oft.”

III. All this without any true appreciation of holiness. For that would denote loathing of sin and of self, which God accepts, and is the beginning of redemption.

1. Israel was not resolved on purifying herself. There was much ado about reformation, cleansing Temple, because Josiah was resolute; but she still loved sin (Jer_2:25).

2. The outward effort is impotent when without heart. There may be ostentatious vigour, but it is the inward longing and purpose which give effect to action. “The Lord looketh not on outward appearance, but searcheth the heart.”

3. Cleansing without holiness is self-deception and abhorrent. It is the devil’s piety, a whited wall, a delusion to man, and detestable to God (Luk_16:15).

IV. Therefore the guilt remains deep and immovable.

1. For the sin itself is not superficial, but inherent.

2. Superficial cleansing does not touch the seat of evil. “For out of the heart proceeds evil,” &c.

3. Till sin is loathed it cannot be removed. It is incarcerated within us, protected against remedies.

4. It thus lies under God’s eye an indelible stain.

Let the “soul abhor itself, and repent in dust and ashes;” and lo! there stands ready a Saviour, “the propitiation for our sins,” “mighty to save;” who, if the sinner will but cry to Him, “Lord, save, I perish!” will answer, “Thy sins, which are many, are all forgiven thee!” “Though your sins be as scarlet,” &c. (Isa_1:18).

Jer_2:23. Theme: WHAT HAST THOU DONE? Text: “See thy way in the valley; know what thou hast done.”

God undertakes to expostulate with His people. He finds them priding themselves on, and surrounding themselves with, an edifice of self-righteousness, a refuge of lies.

How does God confute this self-righteousness? By simply pointing to bare fact. The prophet takes Israel up to the summit of the hill, and points down to the valley of Jehoshaphat, to the sight of all those idolatrous emblems and monuments scattered profusely there. God lays hold of Israel, as it were, and says, “How canst thou say, I am not polluted? See thy way,” &c. Those stones cry out against thee, those smouldering fires down there, through which your children passed, are indications of the guilt which has brought darkness and judgment down upon the nation.

I challenge you to take a general view of your past life. “See thy way; know what thou hast done.”

1. Look at your life in the light of God’s Divine purpose. God sent you into the world with a noble destiny; to reflect His glory and scatter heavenly blessings. He gave thee a body to be a temple of the Holy Ghost: what hast thou done? Desecrated that sacred shrine. Gave thee an intelligence to know Him; but He has not been in thy thoughts: a heart to glow with Divine love; but it only glows under the blighting breath of sin.

2. In the light of your social position, and the circumstances by which you have been surrounded. God has given some position, wealth, business: what done with it? God asks it, but you return Nabal’s answer (1Sa_25:11).

3. In the light of the responsibilities of the domestic relationship. God has made you a member of a family. Parents, negligent of souls of your children, concerned more for their social prospects, is prayer ever heard among your children? What hast thou done? Trained thy children for hell.

4. In the light of your relationship to the best and tenderest of fathers. What done to your Father in heaven? Prodigal son. That is how God’s mercy is treated; waste Divinely-given substance in selfishness and sin. What hast thou done? Turned thy back on thy Father’s love, spurned His offers of mercy, and deafened thine ear against His call.

5. In the light of the tender dealings of the Holy Spirit of God. You can remember in childhood and youth how that Spirit strove with you. In those early days there was, at times, a strange overshadowing, a Voice that seemed to say, “Come!” It was the Holy Spirit who longed to win you. What hast thou done to that Holy Spirit of God? “Ye do always resist the Holy Ghost.”

6. In the light of your relationships with Him, who, because He loved you, was content to hang as your substitute upon the cross of shame. I plead for Him. I hold Him up crucified before you. What hast thou done to that blood of His? Infatuated Jews cried, “His blood be on us and our children!” and it fell as showers of judgment. “Is it nothing to you, all ye that pass by?” Have you taken home to your heart the message, “The blood of Jesus Christ cleanseth from all sin;” and looked up with eyes of gratitude to your Saviour’s face, and said, “O my Saviour! Thy blood was shed for me, for me, for me?”—Aitken.

Jer_2:24. Theme: SELF-VINDICATING SINNERS REPROVED.

Circumstances under which we sin aggravates the guilt. Mercies received by us; resolutions they have prompted; degree of our degeneration; all are marked by God. But one evil transcends all others, a self-justifying spirit; this is pre-eminently offensive to the Divine Majesty.

I. The self-vindicating ways of sinners.

It might be supposed that, when men’s iniquities are so visible, they would fall under the accusation and humble themselves before God. Instead, they justify themselves against the charge: some

1. In a way of direct denial; as Cain (Gen_4:9, and text).

2. In a way of vain excuse; as Saul (1Sa_15:13-15).

3. In a way of hypocritical palliation; as Adam and Eve (Gen_3:11-13).

II. God substantiates His charge against His offending people.

However we may justify ourselves, God will set before us the things that we have done (Psa_50:21):

1. By an appeal to fact. “See thy way in the valley; know what thou hast done.” Not discovered by “secret search” (Jer_2:34); it is done without concealment. So, look at your whole lives, one continued scene of rebellion against God. All your very religion a shadow, full of shameful unreality and slips. What palliations can exonerate?

2. By a most apt comparison. (See Critical Notes, Natural History, Literary Criticisms, above; also Addenda, Jer_2:23.) Dromedary and wild ass, when seeking their mate, are so bent upon attainment of their desire, that efforts to catch them are vain; no one will weary himself with so fruitless a labour. But when their time of pregnancy has advanced they fall comparatively an easy prey to the pursuer. So to little purpose that you are followed with invitations and entreaties: you “will not hear voice of charmer, charm he never so wisely.”

Application: There is a time when we may hope to prevail over sinners. “In her month” (Jer_2:24). Happy if you have become “weary and heavy laden” with your sins, and will be led back to God. “Only acknowledge thine iniquity” (Jer_3:13). Come burdened to Jesus, and He will “give you rest” (1Jn_1:8-9).—Simeon.

Jer_2:25. Comments.

Schmidt interprets the words “Withhold thy foot,” &c., as being led barefoot away into captivity, the penalty of apostasy. Hitzig thinks the reference is to penances performed barefoot to idols, and the thirst the result of vociferous invocations. Eichhorn regards it as referring to idolatrous acts, viewed as those of a lewd person, who both exposes herself and cries out for paramours. Umbriet, = God entreats Israel as His bride to refrain from rushing like an adultress, barefoot, and with parched throat, after strangers.

The natural meaning: Abstain from incontinence (idolatry); do not so shamelessly pursue lovers, nor thirst after sexual intercourse. (See Literary Criticisms on Jer_2:28.)

“There is no hope,” &c. “The plea of despair is not half honest; it is taken up as an apology for rushing madly and headlong into sin.”—Cowles.

Jer_2:26. If “kings and princes” are authorised to determine a nation’s religion, and “priests and prophets” to lord it over individual conscience and judgment, why, then, this people was not to blame. Piety, if left to their imperious care, would soon fall into a lamentable plight. Let each man be his own “king” and “priest” religiously; “be fully persuaded in his own mind,” and act as he knows God requires.—(See Addenda to chap. 2. Jer_2:26, “Kings and priests.”)

Jer_2:27. “Trouble” is a fine self-revealer, and a faithful witness for God Pleasure and prosperity act on men as opiates, lull and befool them; but affliction and trouble are quick restoratives; they bring men to their senses. (See Addenda to chap. 2. Jer_2:27, “Trouble”)

Jer_2:28. 1. Shame is the only gain of impiety; it eventually covers us with confusion.

2. Subterfuges for God will be an encumbrance and a torture to us when we find out our stupidity and their uselessness.

3. We shall want a helper to “arise and save” in the evil times which are coming. May our hope not make us ashamed!

4. Necessity teaches men to pray; but it is a desperate thing to be calling upon “vanities” in the day of our dismay.

5. God may send back pleaders to their cherished delusions. Then will they know themselves as “having no hope, and without God in the world.”

Jer_2:30. “In vain have I smitten you.” God deals two different strokes, one for grace, another for justice; to save, or to afflict; to convert, or to make sinners know their crime.

The smiting was by God’s prophets, whose words are the “rod of His mouth,” and fall with different effects on men, according as they “hear or forbear,” proving a “savour of life” to some, and “of death” to others.

This smiting by the prophets with “the sword of the Spirit” was answered by their smiting the prophets with the material sword of slaughtering revenge (1Ki_18:13; Neh_9:26; Mat_23:37). (See Literary Criticisms, Jer_2:30.)

1. To accept chastisement, sent by word or deed, is a sign of wisdom (Pro_8:10; cf. Heb_12:9).

2. To profit by it requires that we enter into the Divine purpose and respond (Heb_12:5; Heb_12:10). (See Addenda to chap. 2 Jer_2:30, “Correction.”)

Jer_2:31. “Where God bestows most benefits, there He receives the least gratitude.”—Förster. God is “a desert” to none. This is true—1. In reference to all men (comp. Mat_5:45). (a.) He regards their bodily wants. (b.) He provides for and seeks their spiritual good. 2. He was always a fruitful land to Israel. (a.) When He blessed them and punished the heathen. (b.) When He blessed the heathen and punished them. (c.) Even when He allowed the Church of Christ to pass from the Jews to the heathen.—From Homilies on Jeremiah, by Jerome, quoted in Lange.

What an attitude of graceless defiance and antagonism this for man to assume! 1. We refuse the Divine control completely. “We are lords,” i.e., ramble unrestrained. 2. We are determined never to return to the Lord. “We will come no more unto Thee.” It is an idle boast. (1.) None can escape God’s control (cf. Act_17:28; Heb_9:27). (2.) Every soul must come back to God (Rom_14:10-12). Who then shall stand before Him? (See Literary Criticisms, Jer_2:31.)

Jer_2:32. (See Critical Notes, Manners and Customs, Jer_2:32.)

1. The world’s trifles are esteemed more than God’s graces.

2. Adornment of the person engrosses more time and thought than enriching the soul.

3. God receives worse treatment from frivolous worldlings than their paltry trinkets. They preserve and prize them; but “God is not in all their thoughts.”

Jer_2:33. Fine irony. How good thou makest thy way! = amendest (cf. chap. Jer_7:3; Jer_7:5), in order to gain love. To succeed in wickedness, to live immorally, necessitates no little study, self-accommodation, and effort. Evil costs more pains than godliness, and requites with penalties.

Jer_2:35. “Obstinate impenitence. (1.) It is blind to its own guilt. (2.) Blasphemes God by accusing Him of unjust anger. (3.) Will not escape just punishment.”—Naeg. in Lange.

i. Self-justification. ii. Delusive hope. iii. Divine testing. iv. Certain refutation.

Jer_2:36-37. Fear, defeat, failure.

I. Fearful lest her confidences should fail, the soul anxiously multiplies human reliances; “gaddest about so much to change her way;” to make sure of Egypt when Assyria seems declining.

II. Dishonoured by this desertion of Him for other “confidences,” God will defeat her human hopes. “The Lord hath rejected thy confidences” (despised them); “thou shalt not prosper in them.”

III. All contrivances to prevent herself being left desolate issue in overwhelming failure and shame. “Thou shalt go forth from him” (from thence), “thine hands upon thine head.” (See Critical Notes, Manners and Customs, Jer_2:37.)

NOTICEABLE TOPICS IN CHAPTER 2

Topic: EARLY PIETY THE BEAUTY OF YOUTH. Text: “I remember the kindness of thy youth” (Jer_2:2).

Introduction. The sacred grace of bygone days made Israel lovely in God’s remembrance. The religious earnestness of the young ruler secured for him this—“Jesus looking upon him, loved him.” Young lives consecrated to the Lord are sure of Heaven’s approval and blessing. (See Addenda, chap. 2. Jer_2:2, “Piety the beauty of youth.”)

I. A picture of a beautiful youth.

A portrait hangs on your wall; you say, “A lovely face!” But something more beautiful and valuable than “good looks.” What? The character, virtues, life. God would not estimate by looks, appearance. He wants “the ornament of a meek and quiet spirit.” See what Scripture says about appearance as compared with the inward spiritual qualities (1Pe_3:4). Israel’s youth had not been vitiated by sin; it was given up to God in its freshness and beauty. Shall yours be? God says of it that it was—1. Full of kindness (to Him). 2. Secretly loving and clinging. “Espousals: went after me.” Jesus asks each, “Lovest thou me?” “Follow me.”

II. An eye that fondly gazes on it.

What loving eyes, of mother, father, look often on that portrait on the wall! “I remember thee.” God could not draw His gaze off from that picture of Israel’s early piety. Oh, how God lingers with eyes of tender regard over each youthful life, specially over those who are early His! “I love them that love Me, and those who seek Me early shall find Me.” 1. God had Himself formed and graced this youth with beauty. He was a Father to Israel, and all her loveliness was derived from Him. So all our goodness is His gracious work. 2. God cherished Israel as being peculiarly precious (Deu_7:6-8). Oh, what hopes a father entertains about his child; what love he lavishes!

III. A special desire to preserve it.

Nothing, no one, must be allowed to injure that much-prized portrait. So God laid penalties against all who should touch or damage Israel (Jer_2:3). For—1. There was no equal in the world. All the world was idolatrous, but “Israel was holiness.” Think what it must be for an only child to be lost. God does not want to lose you, i.e., your youth, your piety. He asks that your religion be preserved. It is an incomparably precious jewel. Your character is the best thing about you; that gone, you are nothing to God. 2. It could not be replaced. Youth once gone never can be recalled. Youthful piety cannot be recalled once lost. You may return to God later in life, but the best part of you would then be wanting. A flower with its leaves falling off is not so beautiful as the opening bud.

IV. A dreadful peril threatening it.

Precious things always seem most in danger. A portrait not valued would never get damaged; but that one precious thing, why, everything seems to threaten it. There are dreadful perils menacing a godly youth. 1. Offensive enemies (Jer_2:3, “offend”) 2. Numerous enemies (“all that devour”). 3. Destructive enemies (“devour”). Remember him who “seeketh whom he may devour” (1Co_1:23; cf. Mat_18:6-7). Think how Israel was spoiled (Jer_2:14). We need the preserving care of Jesus. He can keep us in safety, and guard our souls from the spoiler (1Ti_1:12).

Topic: DISTRUST OF GOD ISSUING IN DESERTION. Text: “My people have for saken Me, and hewed out cisterns” (Jer_2:13).

“Faith and unfaith can ne’er be equal powers;

Unfaith in aught is want of faith in all.”

Let distrust begin, it will widen into alienation. It may be small at outset, a “little pitted speck” in the ripe fruit of our faith, a mere doubt of God’s promises; but the leak has sprung, the fire has started, the poison has entered the blood. The “speck” spread, “rotted inward,” and “slowly mouldered all.” This is the principle of the text, the growth of unfaith, the ultimate issues of distrust of God.

Not applicable to those who have never loved and trusted God; but to “My people,” who had experienced enough to ensure their fearless love. We have known fuller demonstration of Divine sufficiency and grace in Jesus in our personal redemption and adoption. In us “perfect love should cast out fear.” Yet doubt has been cherished, and has issued in desertion.

I. A fact for amazement: God was theirs, yet they deserted Him. “Be astonished, saith the Lord.” It is a cry of amazement from God. “O ye heavens!” peopled with myriads of holy ones, did ye ever know such a wrong done to your faithful and gracious King? Silence your songs; “be horribly afraid;” for what may not ensue, now that “My people” can act thus?

1. There is overflowing plenitude in God. “Fountain;” spontaneously, from indwelling resources, giving forth streams: “living water;” unceasing, never stagnant, always fresh and refreshing: “living waters;” many streams, diverse and multiplied, suiting every taste, slaking every thirst.

2. It is God’s purpose that we should find our all in Him. (a.) Human thirst is God’s work in us. (b.) Thirsts are implanted within us to lead us to God for supply. (c.) We may therefore be satisfied fully, and can be satisfied alone in Him. Did our faith never falter, “we might ask what we will and it should be done.” Sad that we have let “unfaith” come in; and, in our want of faith, have sought to provide substitutes should God fail!

II. An effort of compensation: Having forsaken God, they constructed for themselves laboured contrivances. Withdrawal of faith from God does not better us, but beggars us; not set us at rest, but drives us to wearying toils. Having lost our good in God, we wander piteously, crying, “Who will show us any good?” See how this works:

1. I become perplexed. God bids, “If lack wisdom, ask of God.” Instead of going to Fountain, “committing my way and trusting in Him,” I seek counsellors; but they do not agree, and perplex me the more. “They hold no water.”

2. I am in grief; heart aches for consolation. I might “lean on Jesus’ bosom;” but hard thoughts drive me to avoid Him. I seek human words of comfort, and they fall on my ear—vapid, succourless. “Miserable comforters are ye all!” “They hold no water.”

3. The Church droops; numbers minish, agencies fail. We must get a more earnest pastor, more effective preacher, make our services more attractive! So popular preacher comes, sensational services are arranged, week-night entertainments planned. But can these bring the “Breath of the Lord”? “They hold no water;” and the spiritual life of the Church is parched and perishing still.

4. When persons lose vital godliness, they often grow valiant sectarians and doctrinal bigots—their tenets are their “cisterns;” or they substitute punctilious observances for spontaneous piety.

(a.) Man has the power to construct promising appliances. (b.) He makes toilsome efforts to satisfy his soul in dearth; but thus saith the Lord, “Wherefore labour for that which satisfieth not? Hearken diligently unto Me.” A voice from the Gospel age speaks, “If any man thirst, come unto Me and drink!”

III. A desolating failure: Man’s toilsome devices prove of no avail. “Broken;” for God is not careful to preserve them (Jer_2:37). Better “broken” than that we should be sustained by delusions.

1. Men have left God for pleasure. Issue: “The worm, the canker, and the grief are mine alone.”

2. For success. Issue: “All vanity and vexation of spirit.”

3. Turned from Jesus to culture. Issue: “O wretched man that I am,” &c.

4. From Bible to rationalism. Issue: “Leap in the dark.”

Content yourselves with God. We are not to be creators but recipients. Shut door of your hearts on “unfaith.” Keep near Fountain. “Ho, every one that thirsteth, come ye to the waters!”

Topic: GOD NO BARREN WILDERNESS. Text: “Have I been a wilderness unto Israel, a land of darkness?” (Jer_2:31).

In the text there are three general parts considerable: a demand, an expostulation, and an invitation.

I. A demand. “Have I been a wilderness,” &c.

i. It hath the force of a remonstrance or protestation, i.e., I have not been so. Not a “wilderness,” which is an expression of unprofitableness; not “a land of darkness,” which = uncomfortableness. Theme: That God’s people do not serve Him in vain and for no profit; neither are they losers by their servings of Him. This is evident from daily experience and observation; and it is founded upon God’s royalty, nobleness, and magnificence. Men are wrongly opinionated respecting God, and the reasons are:

1. Because God is pleased sometimes to suspend and delay the expressions of His goodness to them.

2. Because God does not always reward them in that way and kind as they desire and expect from Him.

ii. It hath the force of a remembrance or seasonable intimation, i.e., I have been the contrary, I have in reality been a paradise. It is an ironical inquiry suggesting the very reverse, intimating God’s great goodness and overflowing bounty. Theme: That God takes care of His Church, and provides all things necessary—means of illumination and instruction, means of fructification and increase. His providence works wonderfully for it, keeping it from enemies, preserving it from dangers and destruction.

The more God does for any people, the more He expects from them. Their thankfulness is to be answerable to His mercies, and their obedience to their thankfulness.

iii. It hath the force of a reproach or implicit exprobration, i.e., Israel hath rather been a wilderness to Me! And so it represents to us the unfruitfulness of God’s people. Three things aggravate this unfruitfulness:

(1.) The mercies which they enjoy. (2.) The means (of improvement; advantages) they partake of. (3.) The expectations which are upon them; for God had occasion to expect fruitful returns. It is a sad thing to be under the upbraidings of the Almighty, for there is certain to be occasion for it when He reproaches.

iv. It hath the force of an appeal or provocation to them, i.e., let Israel speak what they know of Me. God here submits Himself to the judgment of their consciences. He challenges them to say the worst of Him. This is grounded upon His own innocency. Thus He justifies all His dispensations with His people; for if they consider, they must acknowledge that His ways are equal and theirs unequal (Eze_28:26). In His goodness to His whole Church in general, and to our own persons in particular, God has approved Himself to our consciences by manifold expressions.

II. An expostulation. “Wherefore say My people, We are lords, we will come no more unto Thee?”

i. The charge; it is twofold:

1. Their assertion; “we are lords,” whereby they hold forth their own greatness, self-sufficiency, and independence. When men will be their own masters, and do what they will without control, God suffers them to be so, and gives them up to liberty. But this is the greatest misery in this world; for with our nature corrupted by sin we need One better than ourselves to guide and restrain us.

2. Their resolution; “we will come no more,” &c., which is a twofold sin—(a.) The denial of their address. This refusal to come showed disrespect, want of due affection for God; for when men come not at God, it is a sign they do not love Him nor regard Him as they should: ingratitude; for they had received so many kindnesses from God, that His mercies should have provoked attendance upon Him: stubbornness; resisted even God’s call and persuasion. Ahasuerus took ill Vashti’s refusal to come when commanded. Yet God has invited us often by the ministry, Providence, and Spirit. (b.) The discontinuance of address, “no more come,” which denotes their self-sufficiency and their apostasy. “We are lords,” and can shift for ourselves.

ii. The censure, “wherefore?” which signifies that

1. It was without reason; they had no cause at all for it; God had given them neither occasion or provocation.

2. It was against reason. Consider their relation—“My people.” What an unnatural thing for them to refuse to come near God! And their indebtedness; kindness is a strong engagement; love constrains response; yet here it was all restrained and reversed.

III. An invitation. “O ye generation, see ye the word of the Lord!”

By “generation” he meant the people of the time. There is a reflection in the phrase upon the sinfulness and wretchedness of the age, as if to say, Into what a time and age are we fallen! Here then consider:

Unto what this generation is invited. “To see the Word of the Lord,” i.e., mind it and attend to it. They had heard the Word often, but it had done no good; now called to “see” it.

The weightiness and seriousness of it in its twofold bearing—1. As it respects God’s own justification, “Have I been a wilderness?” and 2. As it respects Israel’s condemnation, “Wherefore say My people,” &c.

What improvement have we in this generation made of our favours? Have we shown faithfulness and fruitfulness? God has been no “wilderness” to us: have we to Him? No “darkness,” for the light of truth and the Gospel shines around us: have we “walked in the light”? Have we waxed proud and self-confident, saying, “We are lords”? &c. Certainly the abominations which in these days abound speak loudly against us. If so, it is most unreasonable. And God calls us to repentance and amendment of life.—T. Horton, D.D., London, A.D. 1678.

ADDENDA TO CHAPTER 2 ILLUSTRATIONS AND SUGGESTIVE EXTRACTS

Jer_2:2. “Love of thine espousals:” its Divine origin:—

“Yes, love indeed is light from heaven,

A spark of that immortal fire

With angels shared, by Alla given.

To lift from earth our low desire.

Devotion wafts the mind above,

But heaven itself descends in love;

A feeling from the Godhead caught,

To wean from self each sordid thought;

A ray of Him who formed the whole,

A glory circling round the soul.”

—BYRON.

Ill-requited:—

“A mighty pain to love it is,

And ’tis a pain that pain to miss;

But of all pains, the greatest pain

It is to love, and love in vain.”

—COWLEY.

“I remember thy youth.” “The retrospect on youth is too often like looking back on what was a fair and promising country, but is now desolated by an overwhelming torrent. Or it is like visiting the grave of a friend whom we have injured, and are precluded by his death from the possibility of making him an atonement”—J. Foster.

Piety the beauty of youth.

“What is beauty? Not the show

Of shapely form and features. No!

These are but flowers

That have their dated hours

To breathe their momentary sweets, then go.

’Tis the stainless soul within

That outshines the fairest skin.”

—SIR A. HUNT.

“Naturalists inform us that Oriental pearls are generated of the morning dew. That field is full of the richest corn which is cleansed of its noxious weeds in the spring. Jesus was carried in triumph upon a colt, the foal of an ass.”—Secker.

Jer_2:6. “Neither said they, Where is the Lord that brought us from Egypt.” Ingratitude. “Philip, King of Macedonia, caused a soldier of his, that had offered unkindness to one that had kindly entertained him, to be branded in the forehead with these two words: Hospes ingratus. Unthankfulness is a monster in nature, a solecism in manners, a parodox in divinity, a parching wind to dry up the fountain of further favour.”—Trapp. The Dead Sea drinks in the Jordan, and is never the sweeter; and the ocean all rivers, and is never the fresher; thus, we take all God’s mercies with insensibility.

Jer_2:10-11. “Nation changed their gods.” Idolatry. “We perceive, as much from the words of the prophet as from the history, that this idolatry has now become deep and radical. The state of mind latent in them is … the utter incapacity for acknowledging a God not appealing to the senses, which Jeremiah discovers in his contemporaries. He boldly sets up the faith of the heathen as a lesson to the Israelites.”—“Kings and Prophets;” Maurice.

“A long course of sin was needed so to deaden and blind the heart of man as to make idolatry possible. Age after age gave in its contribution, … so that, besides the original sin of each man, there was a sinful tradition of mankind.… Every generation bequeathed to the next a further measure of declension from God.”—Dr Manning.

Jer_2:11. “Gods which are yet no gods.” At Buhapurum, a child about eight years old, educated in Christian faith, was ridiculed on that account by some heathen persons older than himself. “Show us your God,” said they. “I cannot do that,” answered the child, “but I can soon show you yours.” Taking a stone, and daubing it with some resemblance to a human face, he placed it upon the ground, and pushing it towards them with his foot, “There,” he said, “is such a god as you worship.”—“Dictionary of Illustrations;” Dickenson.

Jer_2:17. “He led thee by the way.” The blessed pilgrimage. “Faith is the rod with which he cleaves Red Seas of difficulty; and God’s Word is a pillar of guiding light amid the rocks of a sandy wilderness; and Sabbaths are wells of water; and Ordinances are beautiful and shady palm-trees; and Prayer brings down manna every morning; and the sight of the Cross heals the bite of fiery serpents; and Hope is a spy going beforehand to bring back the clusters of Eshcol; and God’s presence is, at the last, as the ark in the midst of the river; and the pilgrim passes dry-shod into ‘the land that floweth with milk and honey.’ ”—J. Stoughton.

Jer_2:19. “Thine own wickedness shall correct thee and reprove thee.” Sin its own punishment. “Look for the man who has practised a vice so long that he curses it and clings to it; that he pursues it because he feels a great law of his nature driving him on towards it, but, reaching it, knows it will gnaw his heart and tear his vitals, and make him roll himself in the dust with anguish.”—Sidney Smith.

When Nicephorus Phocas had built a strong wall about his palace for his own security in the night-time, he heard a voice crying to him, “O Emperor! though thou build thy walls as high as the clouds, yet, if sin be within, it will overthrow all!”

Jer_2:20. “Yoke.” The yoke was laid upon the neck of the beast, and fastened with thongs to it and to the ploughbeam. It thus symbolised slavery or severe rule (as Egyptian), while breaking it suggested welcome deliverance. Breaking the yoke equally represents the rejection of authority, as in this verse, and chap. Jer_5:5.

Jer_2:22. “Thine iniquity is marked.” Let a blot lie a while on a pure sheet of white satin paper; try to remove it. Erasure may ultimately rid the sheet of that “one dark spot,” but the paper is injured, the satin gloss is gone, and if you try to write on the place again, the lines smear. Sin effects permanent injury, cannot be removed by most careful efforts; the “mark” remains when all is done. Holiness is not mere cleanness; it has no mark of injury. It is pure light; the concentration of all the prismatic colours into unity.

Jer_2:23. “Swift dromedary.” “The camels of the Bible are of two kinds, the difference being the result simply of breeding and training. The first kind, used as a beast of burden, will carry from 500 to 1000 pounds twenty-four miles a day. The second, used to convey intelligence, will travel upwards of 100 miles in twenty-four hours; this kind is called the dromedary.”—“Topics for Teachers;” Gray.

Jer_2:26. “Kings and priests.” No human authorities to dictate our religion. One of the ancient fathers replied to a clamorous disputant who shouted “Hear me, hear me,” “I will neither hear thee, nor do thou hear me, but let us both hear Christ.”—Dictionary of Illustrations.

Jer_2:27. “In the time of their trouble,” &c. The armies of Media and Lydia were in violent conflict on the 30th September, B.C. 610 (while Josiah was occupied in reforming Judah), when suddenly, to them, occurred an eclipse of the sun, known as Thales’ eclipse. It overwhelmed both armies with such terror that they gave up the contest, and peace was negotiated and settled in the camp. Happy if the eclipse of trouble, suddenly coming upon us when we are at war against God, should lead us to cease a life of antagonism, and sue for peace.

Jer_2:30. “In vain have I smitten your children, … correction.” Mr. Cecil observed in the Botanical Gardens a pomegranate-tree cut almost through near the root, and asked the gardener for the reason. He explained that the tree used to shoot so strong as to bear only leaves; but now that it was nearly cut through, it began to bear fruit well. Alas! that affliction on man should be profitless, when nature accepts it and turns it to account.

“The good are better made by ill,

As odours crushed are sweeter still.”

—ROGERS.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

II. FIRST DIVISION

The Passages relating to the Theocracy, Chaps. 2–44

(with an appendix, Jeremiah 45)

______

FIRST SUBDIVISION

The Collection of Discourses, with Appendices, Jeremiah 2-35

1. The First Discourse

Jeremiah 2

This chapter contains an independent discourse; it does not, as Graf supposes, form, with chap. 3–4, a connected whole. For, as we shall show, chap. 3 begins a discourse clearly arranged and complete in itself, which would not bear any addition either at the beginning or at the close. The present discourse is of very general import, and contains probably only the quintessence of several discourses made before those in chap. 3–4, since it is scarcely probable that in the course of nearly two decades Jeremiah only addressed this short discourse, besides chap. 3–4, to the people. The position at the beginning, the style, the non-mention of the Chaldeans (comp. rems. on Jer_25:1), besides the command “Go and cry in the ears of Jerusalem” (Jer_2:2), and an intimation probably to be referred to the time of Josiah (Jer_2:35, see the Comm.), all point to the commencement of Jeremiah’s prophetic ministry. This seems to be contradicted by some not obscure allusions to the flight of the remaining Jews to Egypt (Jer_2:16; Jer_2:36-37; coll. chaps. 42–44). But since Jeremiah, as was remarked on Jer_1:2, probably did not finish the second writing out of his book till after the destruction of Jerusalem (Jer_36:32), possibly not till his arrival in Egypt, it is possible that he then added to this earliest discourse some allusions to the eventful journey to Egypt. He may have added them to this discourse for the reason that it contained some passages, the connection and purport of which especially invited such allusions to the emigration to Egypt. Compare Jer_2:15, the predicted devastation so exactly corresponding to the result, and Jer_2:33, the mention of the religio-political errors of the people.

After the introduction (Jer_2:1-3), the ever-recurring theme of complaint and threatening is treated in four tableaux or acts, the particular contents of which may be designated as follows:

1. Israel’s infidelity in the light of the fidelity of Jehovah and the heathen (Jer_2:4-13).

2. Israel’s punishment and its cause (Jer_2:14-19).

3. The lust of idolatry: deeply rooted, outwardly insolent, faise at last (Jer_2:20-28).

4. Whose is the guilt? (Jer_2:29-37).

The Introduction

Jer_2:1-3

1.     And the word of Jehovah came also unto me, saying,

2.     Go and cry in the ears of Jerusalem, saying,

Thus saith Jehovah; I remember of thee,

The kindness of thy youth,

The love of thine espousals,

When thou wentest after me in the desert,

In a land that was not sown.

3.     Israel is a sanctuary unto Jehovah,

The first-fruits of his produce:

All who devour him1 incur guilt;

Calamity will come upon them, saith Jehovah.

EXEGETICAL AND CRITICAL

These words form the introduction both to the first discourse and at the same time to the whole of Jeremiah’s prophetic announcements. Indeed, it may be said that they contain the thought, which reaches far beyond the prophecies of Jeremiah, and lies at the foundation of the entire history of the theocracy, that not withstanding the revolts on the one side and the punishments on the other, love is the key-note of the relation between God and Israel, and the Lord’s inalienable property.

Jer_2:1-2. And the word … not sown.—It is probable that in the opening words of Jer_2:2 Jeremiah received the command to leave Anathoth and go to Jerusalem as the scene of his prophetic labors. For here only is the audience, to which he was to address himself, designated thus briefly by the word “Jerusalem.” Everywhere else the address reads differently. Comp. Jer_17:19; Jer_19:3; Jer_25:13.—I remember of thee. The expression occurs in malam partem Psa_79:8; Psa_137:7; Neh_6:14; Neh_13:29 : in bonam partem Psa_98:3; Psa_106:45; Psa_132:1; Neh_5:19; Neh_13:22; Neh_13:31. In any case of thee contains an emphasis which should not be overlooked in the exposition—The kindness of thy youth. The commentators dispute whether the kindness and love of God toward the people or that of the people toward God is meant. In behalf of the former view it is urged, (1) that in the following context the people is described as rebellious from the first, and (2) that with this the historical representation of the Pentateuch and other declarations of Old Testament passages accord. (Comp. especially Hos_11:1; Ezekiel 16.) To the first argument it may be objected that these verses form the introduction not to the second chapter only, but to the whole book, and although the greater part of this consists of threatenings, or rather because it does so, the prophet places the assurance of God’s unchangeable fidelity in the foreground. Though Israel may have always sinned, yet originally he was united to God in love, and this fundamental relation is eternal and inviolable. Comp. Romans 11. It cannot then be disputed that the infidelity of Israel was of an early date (comp. from of old, Jer_2:20) going back to the pilgrimage through the desert (the golden calf and even prior to this, the murmuring of the people, Exo_15:24; Exo_16:2; Exo_17:2), but it must nevertheless be maintained that the acceptance by Israel of the privileges offered by the Lord, when He sent Moses, and the people trustingly followed him into the Red Sea and the wilderness, is to be regarded as the binding of an inviolable and perpetual covenant. Compare the short and significant, “and the people believed,” Exo_4:31, with Gen_15:6, “and he believed in Jehovah”; Rom_4:3; Gal_3:6. To this also point many prophetic declarations, ex. gr.Hos_11:1 : “When Israel was a child, then I loved him, and called my son out of Egypt.” The period in the youth of Israel at which the Lord loved the people was that in which He brought them out of Egypt. For immediately afterwards (Jer_2:2), it is said of them that they sacrificed to Baalim, and burned incense to graven images. But then, in that important moment, when the Lord delivered Israel from the encircling power of Egypt, displaying His might so grandly, He concluded a covenant of love with Israel; they must therefore then have not only been found worthy of love, but have reciprocated His love. How sweet and precious Israel’s love then was to Him is expressed by Hosea in the splendid image of the early figs, which the pilgrim finds in the desert, Hos_9:10. So, says the Lord, He found Israel in the wilderness, but alas! He has to add, “they went to Baalpeor, and separated themselves unto their shame.” The objections are then unfounded which have been raised to the rendering of verses 2 and 3 in the sense of Israel’s love for God, and other arguments speak positively in its favor, viz. (1) זָכַרְתִּי לָךְ. This dative has everywhere the sense of a reckoning to one’s account in a good or bad sense. (See the passages cited above.) But since this is not possible here in a bad sense, for the kindness and love of the past are remembered only as good, it can be meant only in a good sense. If, now, Israel has a balance with Jehovah in an active sense, he (Israel) must have done something,—performed some service. It might be said that this service is in allowing himself to be loved, but this is himself to love. We are thus brought again to this point, that Israel in that opening period of his existence turned to the Lord with such love that, though of momentary duration, it sufficed to found an everlasting covenant and imperishable remembrance of its glory. We may also take חֶסֶד in the sense of “the kindness of a maiden towards her master,” being justified in doing so by passages like Hos_6:4; Hos_6:6. Indeed, in view of Isa_40:6, it might not appear unsuitable to recognize in חֶסֶד the element of loveableness, gracefulness, which in itself is connected with the idea of love and grace, and etymologically in gratia, χάρις, grace; (2) the words לֶכְתֵּךְ אַחֲרַי favor this interpretation, since they represent Israel, a pilgrim through the desert, walking in the foot-prints of the Lord. Some indeed would understand these words as denoting, not the obedient following of the people, but the gracious precedence of the divine Leader. This interpretation, however, is arbitrary. The text expresses only the idea of following, or pushing after; we are not justified in exchanging this idea for another. (3). The third verse is manifestly in favor of Israel. When it is said (Graf, S. 23), “It should be so, but how it became entirely otherwise is shown in what follows,” we reply, it has not become otherwise; but on this point we shall say more presently.

Jer_2:3. Israel … come upon them.—Though in the words remember of thee it is implied that the kindness and love of the espousals are now only an object of remembrance, a lost joy, yet the third verse declares what a permanent relation was the result of that transient one, an indelible character having been impressed upon the people by that sometime connection with their Lord. They thus became a sanctuary of Jehovah, separate from the profanum vulgus of the nations. This thought is further expressed by a beautiful image: Israel is related to the Gentiles as the first fruits sanctified unto the Lord are to the multitude of common wild fruits, and as profane lips were forbidden to eat the former (Exo_23:19; Num_15:20, sq.; Jer_18:12; Deu_26:1; comp. Lev_22:16-26), so will guilt be upon those who touch the sacred first-fruits in the field of humanity. In accord with this image are Jer_10:25; Jer_50:7; Psa_14:4; Psa_79:7.—All who devour, etc. The instruments of discipline though chosen by the Lord Himself, by the manner in which they execute their commission, bring guilt upon themselves and call for the vengeance of Jehovah, as is especially set forth in reference to Babylon. Hab_1:11; Jer_50:11; Jer 15:23, 28; Jer_51:5 (N. B.), Jer_51:8; Jer_51:11; Jer_51:24.

DOCTRINAL AND ETHICAL

1. Although in Jer_31:32 Jeremiah represents the covenant made with Israel at the exodus from Egypt as the worse because broken by them, and that a new one in the future, to be kept faithfully by the people, would be opposed to it (comp. Jer_32:40; Jer_50:5; Isa_55:3), and although in Rom_11:28 (“as touching the election beloved for the fathers’ sake”) the steadfastness of God is founded entirely on the promise given by Him and on the worth of the fathers in His sight, it is yet evident from our passage that the entering into covenant relation by Israel at the Exodus was not without significance. Though the covenant does not rest positively and in principle on that acceptance, yet this latter appears to be the negative condition sine qua non. Had Israel decidedly rejected Moses, had they refused to follow him into the wilderness, the promise given to the fathers would have been nullified. But if we should say that the people were obliged to believe in and follow Moses, we should injure the law of freedom, and endanger the moral value of human personality as well as the glory of God.

2. Every important historical appearance has its paradise or golden age. It is thus with humanity in general, with Israel, with the Christian Church (Act_2:41 to Act_4:37), with the Reformation, so also with single churches (Gal_4:14), and with individual Christians. This period of first, nuptial love does not, however, usually continue long, comp. Rev_2:4.

3. As Israel is called the firstling among the nations, so Christians are called the firstlings of His creatures, being regenerated by the word of truth (Jam_1:18, comp Wiesinger in loc., Rev_14:5), in whom first that life-principle is active which is to renew heaven and earth. (Isa_65:17; Isa_66:22; Rev_21:1; 2Pe_3:13). And since Israel as the firstling of the nations is called the sanctuary of God, so Christians by virtue of that principle, implanted in them by word and sacrament, of true, divine, eternal life, without regard to their subjective constitution are ἅγιοι, ἡγιασμένοι (1Co_1:2; Act_20:32, etc.), the community of the saints, in antithesis to the home communis, i.e. natural, earthly, profane humanity. Thus as the firstling Israel cannot be devoured by its enemies, so likewise with the Church (community of the saints), Mat_16:18; Luk_21:17; Mat_28:20; Rev_12:5, etc.

4. Zinzendorf: “Jeremiah a preacher of Righteousness,” (S. 148). “Behold this maiden who is here described! Listen to her leaders, Moses and Aaron! Consider the rods with which she has been beaten and that unbelief and disobedience swept all but two away in the desert, and compare that with the words, ‘I remember still that we were together in the wilderness,’ quasi re bene gesta; and with the others which we heard before from Moses: ‘Happy art thou, O Israel: who is like unto thee, O people saved by Jehovah,’ (Deu_33:29). The cause is to be found in this, ‘Thou followedst me.’ ”

5. Idem (S. 150): “In the application to the people it is useful and well to show them that they also were once a maiden who ‘followed’ partly in the beginnings of the Gospel (see Act_4:4), partly in the beginnings of the Reformation. There is an important trace of this in the letter of Luther to the Elector Johann Friedrich. So it then appeared. Likewise in the earlier ages of the Church, even so late as last century, since certainly in the sermons of an Arndt, a Joh. Gerhard, a Selnecker, a Martin Heger, a Scriver, a Spener, a Schade, the people still made quite another figure, and had not only another form, but certainly also a different feeling.”

HOMILETICAL AND PRACTICAL

1. The period of first love (in a spiritual sense). (1) In experience extremely precious. (2) In duration relatively brief. (3) In effect a source of everlasting blessing.—2. The nuptial state of Christ’s Church in its stages. (1) The first stage, first love, (2) second stage, alienation, (3) third stage, return.—3. The covenant of Christ with His Church, (1) its ground, election, (2) its condition, faith, (3) its promise, the Church an indestructible sanctuary.

Footnotes:

[1]Jer_2:3.—For תְּבוּאָתֹה (Comp. Naegelsb. Gram. S. 93, Anm.) some Codd. read תּבוּאָתוֹ. It would be natural to pronounce the consonants תְּבוּאָתָהּ which has been also done by J. D. Michaelis who refers the word to אֶרֶץ לֹא זְרוּעָה Jer_2:2, but the reference of the suffix to Jehovah is demanded by the connection.

2. The Infidelity of Israel viewed in the light of the Fidelity of Jehovah and of the Heathen

Jer_2:4-13

4          Hear ye the word of Jehovah, O house of Jacob!

And all the families of the house of Israel!

5     Thus saith Jehovah, What injustice have your fathers found in me,

That they went far from2 me,

And followed vacuity arid became vacuous?

6     They said not: Where is Jehovah?

Who brought us up from the land of Egypt,

Who led us through the wilderness,

A land of deserts and pits,

A land of drought and the shadow of death,

A land which no man traversed,

And where no man dwelt?

7     And I brought you into the garden-[literally, Carmel-] land

To eat its fruit and its goodliness;

But ye came and defiled my land,

And made my heritage an abomination.

8     The priests said not, Where is Jehovah?

And those that handle the law knew me not;

The shepherds also rebelled against me,

And the prophets prophesied by Baal,

And followed those that cannot profit.

9     Wherefore I will reckon with you, saith Jehovah,

And with your children’s children will I reckon.

10     For pass over to the isles [or countries] of Chittim, and see,

And send to Kedar, and well consider,

And see if there has been anything like this.

11     Has a people changed3 gods, which yet are no gods?

But my people has changed its glory for that which cannot profit.

12     Be ye astonished, O ye heavens! at this,

Be ye horrified, utterly amazed [lit., shudder and be withered away], saith Jehovah.

13     For my people have committed two evils:

Me they have forsaken, the fountain of living waters,

To hew out for themselves cisterns,

Broken cisterns that hold no water.

EXEGETICAL AND CRITICAL

The conduct of Israel is compared (a) with the conduct of Jehovah towards him (Jer_2:4-9) (b), with the conduct of the heathen nations towards their gods (Jer_2:10-13.)

Jer_2:4. Hear ye … house of Israel. Although the reformation of Josiah extended over the rest of the kingdom of Israel (2Ki_23:15-20; 2Ch_34:33), and although some from the tribes of Israel were present at divine service in Jerusalem (2Ch_35:18), the expression used here is too comprehensive to designate these only; it includes the whole nation. Comp. Isa_46:3; Jer_31:1.—Jeremiah addresses himself not only to those who are actually present, but to an ideal audience: to the whole people of Israel of all times and places, to all those whose common fathers had incurred the guilt reproved in the following verses, and bequeathed it to their descendants. Comp. the address to a still greater circle of ideal hearers, Deu_32:1; Isa_1:2; Mic_1:2; Mic_6:1-2.

Jer_2:5. Thus saith … vacuous. Observe the gradation: your fathers, you (Jer_2:7; Jer_2:9), your children’s children; an historical survey which proceeds from the conduct of the fathers in the past and present, to the fate of the children in the future. The prophet by beginning with “the fathers,” shows that Israel’s ingratitude and disobedience was of ancient date. Moreover, these fathers were not those of any definite period, and therefore not as Kimchi supposes, those who have lived since the entrance into the promised land. Could those who had accompanied the journey through the desert indeed speak thus?—The expression “What iniquity have your fathers found in me?” is an exhibition of the condescending love of God, who speaks just as though He were under obligation to Israel, and they had a right to call Him to account. Comp. Mic_6:3; Isa_5:3. Theodoret: οὐ γὰρ ὡς κριτὴς κρίνει, ἀλλ’ ὡς ὑπεύθυνος ἀπολογίαν προσφέρει, καὶ ἐλεγχθῆαι βούλεται εἵτι πράξαι δέον οὔκ ἔπραξε.—Followed vacuity and became vacuous. הֶבֶל are the idols (Jer_10:15; Jer_14:22; Deu_32:21, etc.). He who devotes himself to that which is nothing and vanity, becomes himself vain. LXX. ἐματαιώθησαν, of which there seems to be a reminiscence in Rom_1:21. The words are found reproduced verbatim in 2Ki_17:15.

Jer_2:6. They said not … no man dwelt.—Comp. Jer_2:8. To ask “where is Jehovah?” is to ask after him, to seek Him. To ask after him implies that He is forgotten or lightly esteemed. A land of desertsעֲרָבָה, comp. Jer_50:12; Jer_51:43. שׁוּחה, comp. Jer_18:20; Pro_22:16; Pro_23:27. They are pits or holes in which man and beast sink. Comp. Rosenmueller, ad loc.—Shadow of death. Psa_23:4; Job_3:5; Job_28:3; Isa_9:1; Amo_5:8. [For a similar description of the Arabian desert, see Robinson, Bibl. Res., II., 502.—S. R. A.]

Jer_2:7. And I brought you … an abomination.—וָאָבִיא resumes the address of Jehovah from Jer_2:5. On the subject-matter compare Deuteronomy 8. If כַּרְמֶל stood here in a merely appellative signification, the article would be either superfluous or insufficient. We should expect either merely ברמל (or fruitful land, or כַּרְמֶל הַזוֹת (in this fruitful land) for Palestine cannot be called the fruitful land κατ’ ἐξοχήν, since there are many others more fruitful. To ascribe a demonstrative signification to the article is not allowable, since it has this only in formulas like הַפַּעַם הַיּוֹם. I believe, therefore, that the Prophet here intended Carmel for a proper name, with a hint, however, at the appellative meaning. So the Vulgate: in terram Carmeli. Carmel, in this reference, is contrasted with the desert, as a mountain with the plain, as a fertile cultivated land of forests, vineyards, gardens, and fields, with the desert sand, as a place of springs with the land of drought. Comp. Jerome on Jer_4:26.—And its goodliness. This addition is not superfluous. The Vau is here the climactic and indeed, Gen_4:4—But ye came. After that has been enumerated which the Lord did for the people, we are told what the people did against their Lord. Herein a comparison is instituted between the conduct of Jehovah and the conduct of the people.

Jer_2:8. The priests said not … that cannot profit. That which in Jer_2:6 was laid as a reproach upon all, is now declared specially of the priests. It was their especial duty to seek and inquire after the Lord, comp. דָּרַשׁ י׳, Jer_10:21; Psa_9:11; Psa_34:5, שָׁאַל י, Jdg_1:1; 28:5; 1Sa_22:13; Jos_9:14.—Who handle the law, not those who decide legal cases, but those who handle the book of the law. We see that the handling is intended in this external sense from the contrast, knew me not. Comp. Jer_18:18; Eze_7:26; Mal_2:7.—The shepherds ought to keep the flock well together and lead it, and how can they do this when they are themselves in rebellion against the chief shepherd? Comp. Jer_10:21; Jer_12:10; Jer_23:1; Jer_50:6.—By Baal (Jer_23:13) or through Baal, that is, through the influence and inspiration of Baal. It is opposed to “in the name of Jehovah” Jer_11:21; Jer_14:15; Jer_26:9; Jer_26:20. Remark the antithesis: They would be prophets, and yet are the organs of falsehood, they would be leaders, yet themselves go astray. The imperfect יוֹעלוּ is used of a permanent quality. Comp. Naegelsb. Gr., § 87 d. There appears, moreover, in this expression, to be an allusion to בְּלִיַּעַל (comp. especially בַּל יוֹעִלוּIsa_44:9), perhaps also to לֹא אֱלֹהִים, comp. also 1Sa_12:21.

Jer_2:9. Wherefore … will I reckon.—The comparison of Israel’s conduct in the past and present, with that of Jehovah, results so much to the disadvantage of the former, that in the future, remote as well as proximate, only רִיבlitigatio is to be expected. Jehovah will now prosecute His claims. Isa_3:13; Isa_57:16; coll. Psa_103:9.

Jer_2:10. For pass over … anything like this. Jer_2:9 divides the two halves of the strophe, belonging to both, as the statement of the result. It is affixed to the first half by means of לָכֵן, and prefixed to the second by כִּי. Comp. Amo_5:10-12.—Chittim. The word כִּתִּים or כִּתִּיִּים occurs eight times in the Old Testament: Gen_10:4 (1Ch_1:7), Num_24:24; Isa_23:1; Isa_23:12; Jer_2:10; Eze_27:6; Deu_11:30. Comp. 1Ma_1:1; 1Ma_8:5. It is acknowledged that it denotes primarily the inhabitants of the “islands of the Eastern Mediterranean” (Knobel on Gen_10:4). The name seems to have been given by way of preference to the island of Cyprus, the ancient capital of which was Citium, (Herzog, Real-Enc., III. S. 215). We have, therefore, translated אֵיִּי “islands” in preference to “coasts.” It is evident that Chittim, in a wider sense, denoted Greece, and even the North-western coasts of the Mediterranean in general, since according to Dan_11:30, Antiochus Epiphanes was attacked by ships from Chittim, according to 1Ma_1:1, Alexander the Great, and according to Jer_8:5, Perseus came from Chittim [pronounced Kittim]. The Chittæans are here the representatives of the West, Kedar of the East. For Kedar, according to Gen_25:13, is a son of Ishmael; Jer_49:28, Kedar is reckoned with the men of the East, בְּנֵי קֶדֶם. They are a pastoral people inhabiting the Arabian desert (Isa_21:13-17; Isa_42:11; Isa_60:7; Eze_27:21; Psa_120:5; Son_1:5). The Rabbins designate the Arabians generally by Kedar. לְֹשׁוֹן קֵדָר is the Arabic language. Comp. Knobel on Gen_25:13. Buxtorf, Lex. Talm. et Rabb. p. 1976.—If, הֵן in the conditional sense as ex. gr.Exo_4:1; Exo_8:22; Isa_54:15; Jer_3:1. Hence it may also be used as an interrogative particle, like אִם (comp. si in French). It never occurs in this sense, however, except in this passage. The passages, Job_12:14; Job_23:8, which Fuerst adduces, may be otherwise explained.

Jer_2:11. Has a people … cannot profit.—But my people has changed, comp. Amo_8:7.—Which cannot profit. The idols are meant, comp. rem. on Jer_2:8,—Jer_16:19; Hab_2:18.—This is the second comparison unfavorable to Israel which is instituted in this strophe. The heathen nations who have good reason to change their gods do not, but Israel, whose preeminence over all other nations is founded in their possession of the true God, exchanges Him for vain idols.

Jer_2:12. Be ye astonished … saith Jehovah. The greatness of the crime can be estimated by none so well as be over-arching heavens, which can behold and compare all that takes place. Comp. Deu_32:1; Isa_1:2. חָרֵב, to be dry, stiff, is found here only in the sense of to be amazed. The imperative with o, corresponds to the intransitive signification: transitive תִרְבוּ, Jer_50:27.

Jer_2:13. For my people … water. The two evils are a negative and a positive. The Lord, the fountain of living waters, who offered Himself to them, they have forsaken, and leaky cisterns they have dug, comp. Jer_17:13. In the physical sense the phrase is used in Gen_26:19; “a well of springing water.”—Fountain of living water; Psa_36:10; Pro_10:11; Pro_13:14; Pro_16:22. Ὕδωρ ζῶν, Joh_4:10; Joh_7:37 sqq.—The repetition of בֹּארוֹת, cisterns, reminds us of Gen_14:10. Leaky wells are cisterns dug in the ground, which, having cracks in them will not retain the collected rain-water. לאֹ יָכִילוּ reminds us in sense and sound of לֹאֹ יוֹעִילוּ, ver 8.

DOCTRINAL AND ETHICAL

1. God’s love is “meek and lowly of heart,” Mat_11:29, comp. 1Co_13:4. It is not a love which desires only to receive. It will take, but only on the ground of that which it has given. But since in giving it has done its duty, in taking it demands its rights. It would reap where it has sowed, and not let the devil reap what God has sowed, Isa_42:8; Isa_48:11. Comp. Mat_25:14-30.

2. Only the true is the real. Falsehood is mere appearance, and all that is based on falsehood, is only an apparent life. It disappears in the fire of judgment, Psa_62:11; Psa_115:9; Psa_132:18.

3. When God tells us, lam doing this for thee, what art thou doing for me? we cannot answer Him one for a thousand. Every sin is at the same time the basest ingratitude towards the greatest benefactor and the most disgraceful rebellion against the truest, most gracious and wisest Lord.

4. Since priests, pastors, and prophets, who have been regularly inducted into office may be deceivers, it is necessary to try the spirits according to the criterion given in 1Jn_4:1 sqq.

5. As we read here that the heathen adhere more faithfully to their false gods than Israel to the true God, so is it generally confirmed by experience that men, as a rule, pursue a bad cause with more zeal, devotion and wisdom, than a good one. Comp. the case of the unrighteous steward; Luk_16:1-8; 1Ki_18:27-28; Jer_4:22.

6. “His people, the nation on which He has bestowed the true religion, have the fountain, they can obtain water without difficulty, as much as they want, but they choose in preference, means difficult, new, insufficient, deceptive, rejected on trial and even in daily experience, rather than be willing to do as they should. Hence come the works of supererogation, the many ceremonies, vows, ecclesiastical regulations, which unquestionably are twice as difficult as to follow the Saviour, and have no promise for this life or for the life to come. … The sin is twofold; (1) they do not obey the Lord. (2) They will labor tooth and nail, if only they may not obey Him.” Zinzendorf, ut sup., S. 162.

HOMILETICAL AND PRACTICAL

1. On Jer_2:4 sqq. The ingratitude of man towards God: (1) It is not to be laid to the charge of God (2). It consists in this, that men (a) forget the divine benefits, (b) they adhere to idols (both coarse and refined), (3). It does not remain unpunished.

2. On Jer_2:12. [“These strongest terms in the language show how intensely amazed all the holy in heaven are at the monstrous folly of human sinning. That when men might have the infinite God for their Friend, they choose to have Him their enemy; that when they might have Him their exhaustless portion of unmeasured and eternal good, they spurn Him away and set themselves to the fruitless task of making some ruinous substitute: this is beyond measure amazing! Verily, sin is a mockery of human reason! It defies all the counsels of prudence and good sense, and glories only in its own shame and madness:” Cowles.—S. R. A].

3. On Jer_2:13. All hunger and thirst is a desire for nourishment by those elements which are necessary to life. This brings us to the question:

What can quench the thirst of the soul?

1. It cannot be quenched by drawing from the broken cisterns of earthly good.

2. It can be quenched only by drawing from the fountain of life, from which the soul originally sprang, even from God.

4. On Jer_2:13. “Our double sin. It consists in this, that we (1) have forsaken the Lord, the living fountain, and (2) have dug for ourselves cisterns which hold no water.” Genzken, Epistelpredigten, 1853.—“How is it that the Lord has to say, they have forsaken me, the living spring? It arises from this, that the hewn cisterns please us better. The creature attracts us so powerfully, all that is below has such an influence on the wavering heart, that it is drawn away from the living spring, and finds the cistern-water of this world more to its taste than the living water, the living God and His word.” Hochstetter. “Twelve Parables from the prophet Jer.,” 1865, S. 6, sq. [“This may be applied to every sinner: qui relicto fonte fodit sibi cisternas rimosas; and to heretics: qui purum doctrinæ fontem in Scripturis et Ecclesia Dei deserunt et fodiunt sibi cisternas cœnosas falsorum dogmatum (S. Irenæus, III. 40; S. Cyprian, Ep. 40; a. Lapide). Comp. Sir_21:13-14, and Bp. Sanderson, I. 361.” Wordsworth. Comp. Thomson, The Land and the Book, I. 443.—S. R. A.]

5. Those who have forsaken the true God, the Creator of all, and serve false gods, are worthy that all creatures should refuse them service. Deu_28:23. Starke.

Footnotes:

[2]Jer_2:5.—מֵעָלַי [from upon=from near). Comp. Gen_32:12; Exo_35:22; Jer_3:18; Amo_3:15. The Hebrew loves to consider that as cumulation, which we represent as association.

[3]Jer_2:11.—The form הֵימִיר seems to require the root יָמַר, which occurs besides only in Hithpael, Isa_61:6. Since the form הֵמִיר follows directly afterwards, the present form may have originated in a mere oversight, as Olshausen supposes (§ 39 f.; 255 e. i.)

3. Israel’s Punishment and its Cause

Jer_2:14-19

14          Was Israel a slave? Was he a house-born (slave)?

Why then is he become a spoil?

15     The young lions roar over him,

They raise their voice,

And they made his land desolate:

His cities were burned up4 without an inhabitant.5

16     Even the children of Noph and Tahpanhes6

Will depasture the crown of thy head.

17     Did not thy forsaking7 of Jehovah, thy God, procure thee this,

At the time when he was leading thee8 in the way?

18     And now what hast thou to do9 in the way to Egypt,

To drink the water of the Black river [Nile]?

And what hast thou to do in the way to Assyria,

To drink the water of the river [Euphrates]?

19     Thine own wickedness shall correct thee,

And thine apostasies shall punish thee,

That thou mayest know and see10 how evil and bitter it is,

That thou hast forsaken Jehovah thy God,

And that11 the fear of me12 is not in thee,

Saith the Lord Jehovah of Hosts.

EXEGETICAL AND CRITICAL

In a new picture the prophet sees Israel in the form of slaves, evil entreated and dragged away by enemies, their land desolated, their cities destroyed. He asks the question: Why is this? The answer is: This is the consequence of their revolt from Jehovah, and their devotion to their idols.

Jer_2:14. Was Israel a slave? … become a spoil? Who is the interrogator? God, the people, the prophet, or some other? Not the people; for this condition of misery is still future, perceived only prophetically, therefore still hidden from the people. It would then also read עָרַי אַרְצִי. God also is not the questioner, for He it is who is asked, and who answers, (Jer_2:17-18). A third person at a distance cannot be the interrogator, since the subject of inquiry being still future is not known by him. The prophet only can be the questioner. He perceives prophetically the future calamitous condition of his people, and he implores from God a disclosure concerning it.—As to the import of the question, it cannot possibly be regarded as requiring an affirmative answer, as Hitzig supposes, explaining the meaning: “for is not Israel the servant of God or son of the house?” For, 1. We must then read הֲלֹא; 2. We must then have עֶבֶד יהוה, or עַבְדִּי; 3. יְלִיד בַּיִת never signifies the son of the house, but always the house-born slave in opposition to one who is bought. Gen_14:14; Gen_17:12-13; Gen_17:23; Gen_17:27; Lev_22:11.—The question must then be one requiring a negative answer; Israel is not a purchased slave but one born in the house. But how then could he be left like a mere thing for a spoil to the enemy? How far this has taken place is shown in the following verse.

Jer_2:15. The young lions roar … without an inhabitant. This is the condition of Israel which the prophet sees with prophetic glance, and from which it seems to proceed that Israel has ceased to be God’s son (comp. Exo_4:22; Deu_26:18; Deu_32:9 sqq.). עָלָיוGraf renders =against him, because the lion only growls (הגהIsa_31:4) over prey that is slain. Strange! As though the lion could not roar for joy and from a desire for more, etc. Comp. Amo_3:4. The connection requires the sense of “over,” since Israel appears to have already become a prey; his land is wasted, his cities destroyed. On this account the inquiry is made, whether then he is a slave and no longer Jehovah’s first-born son. The imperfect יִשְׁאֲגוּ denotes that the fact is not yet an objective reality but still pertains to the subjective conception of the prophet. What further follows is nevertheless represented as present or past. Comp. Naeglsb., Gr. § 84, h.

Jer_2:16. Even the children of Noph … thy head.—נֹף (Isa_19:13; Jer_44:1; Jer_46:14; Jer_46:19; Eze_30:13; Eze_30:16) or מֹף (only in Hos_9:6 : both forms are explained by the Egyptian Mon-nufi, see Arnold in HerzogReal-Enc. Art. Memphis), is the Hebrew name for Memphis, the ancient capital of lower Egypt. Tahpanhes (Δάφναι Πελούσιαι, Herod. II 30. Τάφνας not Τάφναι, LXX. Jer_43:8-9; Jer_44:1), was a fortified border city to the east. In these two cities especially, the Jews who fled to Egypt after the murder of Gedaliah, appear to have settled (Jer_43:7; Jer_44:1; Jer_46:14).—Depasture the crown, etc. Triple explanation: 1. The LXX and translations dependent upon it appear to have read יֵדְעוּךְ or יְדָעוּךְ. For they translate ἔγνωσάν σε καὶ κατέπαιξάν σε (the latter probably κατὰ σύνεσιν). The Vulgate also has constupraverunt te usque ad verticem. 2. Most expositors up to the time of the Reformation follow the Peschito version in translating affligent, contundent, conterent. They derive the word from רָעַעconfregit. 3. The only grammatically admissible derivation from רָעָהpascere, depascere is found first (according to Seb. Schmidt) in Luther (but not in his translation). He is followed by most of the modern commentators. But it is decidedly wrong to take the imperfect here in the past sense, as Graf does. If a definite, past fact, viz., the incursion of Shishak (1Ki_14:25 sq.) were alluded to, we should have the perfect here. For there is no occasion to render this act of depasturing as taking place in the past (comp. Naegelsb. Gr., § 87, 3). We are rather led by the mention of Noph and Tahpanhes to the conclusion that something in the future, resulting from the residence of the Jews in the places named (Jer_43:7; Jer_44:1) is alluded to. We read in Jer_42:15-22, that Jeremiah predicted complete destruction to the Jews who were proposing to flee from the vengeance of Nebuchadnezzar into Egypt. Particularly in Jer_44:12 he insists that the last remnant of the fugitives in Egypt would be destroyed (Jer_2:14, “none of the remnant of Judah, which are gone into the land of Judah to sojourn there, shall escape or remain”). To this I refer the depasturing of the crown. The last and only covering, the natural covering of the hair, shall be taken from Judah, he shall be made entirely bald, that is, he shall be entirely swept away: “and they shall all be consumed,” Jer_44:12, [“The hair of the head being held in high estimation among the Hebrews, baldness was regarded as ignominious and humbling.” Henderson.—S. R. A.] In the meantime I confess that the definite mention by name of these places is remarkable. The prophet has hitherto mentioned no names. As was shown above on 1:44 sqq., he does not yet know what nation is appointed for the accomplishment of the divine judgment on Judah. Why, when he is ignorant of the northern enemy, should he know so exactly the southern, who in comparison with the former is of almost no importance? Although I cannot agree with Ewald that Jer_2:14-17 did not originally belong here, since if we divide correctly, there is no break in the connection, yet Jer_2:16 may possibly be an addition which the prophet himself made when writing out his book the second time (Jer_36:32), after the destruction of Jerusalem, in Palestine or in Egypt. (Comp. Comm. on Jer_1:3 and Jer_2:36, and the Introduction to chapter 2). [“I render it, ‘The children of Noph and Tahpanhes have pastured down the crown of thy head.’—Memphis and Daphne, distinguished cities of Egypt, are here put for Egypt herself. Jehoiakim made league with Egypt, but was subjected to severe and shameful taxation. Such a process of shaving, taxation and consequent disgrace our passage forcibly describes.” Cowles.—S. R. A.]

Jer_2:17. Did not thy … leading thee in the way? The fate of the people described in Jer_2:14-16, so directly contradictory to the filial relation, is explained by their revolt from Jehovah. Comp. Jer_4:18.—This, is without doubt the object, forsaking, the subject. As here the leader is put for the leading, so elsewhere the proclaimer for the message (Isa_41:27), the destroyer for the destruction (Exo_12:13), the shooter for the shot (Gen_21:16), the retractor for the retraction (Gen_38:29). Comp. Naeglsb. Gr., § 50, 2; 61, 2 b, and below, Jer_2:25מִיָּחֵף and the remarks thereon.—The expression leading thee points back to led thee, Jer_2:6. It is not then God’s leading in general which is meant, but His leading through the desert, the rather, as the following verse shows that their forsaking of Him was not confined to the time of their pilgrimage. [“Most of the moderns take זֹאת to be the nominative to the verb and in opposition to עָזְבֵךְ and render: ‘Is it not this that hath procured it to thee,—thy forsaking,’ etc.; but the common rendering seems more appropriate, as it includes both the agent and the act, charging directly on the former the guilt contracted by the latter.—By the way is meant the right way, the way of the Lord; and the leading of the Jews therein denotes the whole of the moral training which they enjoyed under the Mosaic dispensation. In spite of every motive to the contrary, they forsook Jehovah as the object of their fear and confidence.” Henderson.—S. R. A.]

Jer_2:18. And now what hast thou to do in the way to Egypt … to drink the water of the river?וְעַתָּה is in antithesis to בְּעֵת מוֹלִּיכֵךְ Jer_2:17. The latter points to the ancient time, the former to the present. The way to Egypt according to the analogy of Amo_8:14, is not the Egyptian idol-worship. We see this from the statement of its object,—to drink the water of Shihor. The sense is, what will the way to Egypt (or Assyria) avail thee, which thou takest in order to drink the water of the Nile, &c.: that is, to draw from this source power and re-invigoration, i. e. to procure help in Egypt (or Assyria)? Here the question arises, whether the facts experienced by the prophet were the occasion of this mode of expression. Josiah so far from seeking to obtain help from the Egyptians lost his life in contending against them (2Ki_23:29; 2Ch_35:20). He did not undertake this contest as an ally of Assyria, for his object undoubtedly was to prevent these powers from encountering each other. Comp. the Article “Josia” in Herzog, Real-Enc.—Subsequently, indeed (Jer_37:5; comp. 2Ki_24:20, and Jeremiah 43), we find Jeremiah’s contemporaries laying claim to aid from Egypt, but at the same time the northern empire, by which we must understand Assyria, was the enemy which menaced them. Hence it appears that Jeremiah does not here, as in Jer_2:16 and probably also in Jer_2:3, allude to definite facts of recent date, but that he has in view only in general the propensity repeatedly manifested in the later history of Israel since Phul to seek help from the two heathen empires between which it was placed, instead of from Jehovah. In this period Egypt and Assyria are, as it were, two poles, which are always mentioned together in a stereotyped form in the most various connections. (Hos_11:11; Isa_7:23; Isa_10:24; Isa_19:23 sqq.; Isa_27:13; Isa_52:4; Ezekiel 31.) Particularly the seeking aid from Egypt and Assyria is a reproach made both by the older prophets (Hos_7:11, “They call to Egypt, they go to Assyria,” Jer_12:2, comp. Jer_11:5) by his contemporaries (Eze_16:26 sqq; Jer_23:2) and by Jeremiah himself elsewhere (Lam_5:6). There is therefore no reason here for the inquiry whether by Assyria Jeremiah meant Babylon, for he has really, at least in the first intention, the true Assyria in mind.—שּׁחוֹר here as in Isa_23:3 is the Nile. The name signifies “the black, black-water” (Leyrer, Art. Sichor in HerzogR.-Enc.); hence, also, among the Greeks and Romans the name Μέλας, Melo, from the black mud of the Nile (Comp. Servius on Virg. Georg. IV. 288 sqq. Æn. I. 745, IV. 246). נָהָר the Euphrates, as in Gen_31:21; Exo_23:31; Num_22:5, &c.

Jer_2:19. Thine own wickedness shall correct thee … Jehovah of hosts. There is here a reference to Jer_2:17-18. The wickedness described in these verses will correct Israel, that is, will produce the effects portrayed in Jer_2:14-16, and this correction will lead Israel to shameful but yet wholesome knowledge.—Apostasies (מְשׁוּבָה) is a word used especially by Jeremiah. Except in this book it occurs in only three passages (Pro_1:32; Hos_11:7; Hos_14:5), the plural only in Jer_3:22; Jer_5:6; Jer_14:7. With this the train of thought in this strophe seems to conclude. It begins with astonishment at the desolate condition of the people (Jer_2:14 to Jer_2:16), then explains why it must be so (Jer_2:17-18), and finally designates salutary knowledge as the intended effect of this severe discipline (Jer_2:19). The full form, “Saith the Lord,” &c., seems to denote the close of a section. The following strophe, though an independent tableau, is closely connected with the preceding, opening a deeper insight into the source of the apostasy described in Jer_2:17-19.

Footnotes:

[4]Jer_2:15.—The Keri נִצְּתוּ is an unnecessary correction by the Masoretes, who here as in Jer_22:6, regarded the plural as necessary with עָרָיו. But the singular may be used, in accordance with the capacity of the 3d Per. Fem. Sing., to involve an ideal plural. Naegelsb. Gr., § 105, 4, 6. Ewald, § 317, a. Whether נִצְּתָה is derived from צָת (comp. Ewald, § 140, a. Fuerst, s. v. צוּת) יָצַת to kindle (Olshausen regards it as a derivative from a root כּו֮, Lehrb. d. Hebr. Spr., S. 591), or נָצָה to destroy (Jer_4:7; Jer_9:11; Isa_37:26; 2Ki_19:25) is undecided.

[5]Jer_2:15.—מִבְּלִי ישֵּׁב. מִן is not to be taken as causal but local=away from without. Comp. Jer_4:7; Jer_9:9-11. There are two negatives: without no inhabitant. Gesen., § 152, 2.

[6]Jer_2:16.—The reading תַּחְפְּנֵם for תַּחֲפַנְחֵם (vide Jer_43:7-9; Jer_44:1; Jer_46:14, תַּחִפַּנְחֵם; Eze_30:18 תְּחַפְנְחֵם) is probably no more than an ancient clerical error.

[7]Jer_2:17.—The Infinitive, in accordance with its abstract signification, is regarded as feminine, and therefore has the predicate in the fem. (comp. 1Sa_18:23) as for the same reason it frequently assumes a fem. termination, ex. gr. שִׂנְאָה ,גֶשֶׁת, etc. Comp. Naegelsb. Gr., § 22, Anm. 3.

[8]Jer_2:17.—בְּעֵת מוֹליכֵךְ, we should expect הוֹלִיכֵךְ. The participle is used in a somewhat unusual manner, as concretum pro abstracto.

[9]Jer_2:18.—The construction is not the same as in the formula מַה לִי וָלָךְ, for this means: What have I and thou in common? The construction here, without the Vau, expresses only having to do with, having reference to. Comp. Psa_50:16; Hos_14:9.

[10]Jer_2:19.—ודעי וראי. The intended consequences are represented as a command. Comp. Psa_128:5; Gen_20:7; Gen_41:2; Rth_1:9; Ewald, § 347, a. Naegelsb. Gr., § 90, 2.

[11]Jer_2:19.—וְלֹא פַחְדָתִי אֵלַיִןְ is to be regarded as one conception, and as the subject, co-ordinate with עָזְבֵךְ to the predicate רַע וָמַר. Comp. Jer_5:7; Isa_10:15; Isa_31:8. This passage moreover has this specialty, that besides the negation, the preposition with the suffix also pertains to the one conception.

[12]Jer_2:19.—פַּחְדָּתִי might be taken in an objective sense like מֹרֵאֲבֶם, Gen_9:2 (comp. Naegelsb. Gr., § 164, 4)=timor mei. אֵל would then have to be taken as a fortified לְ as it in fact occurs, ex. gr., after verbs like נָתַן (Exo_25:16) נִמְשַׁל (Isa_14:10) נִגְלָה (1Sa_2:27). But the suffix may also be regarded as the genitive of subject=terror, quem injicio. Then the construction would be entirely like that in Job_31:23, פַּחַד אֵלַי and אֵל would be taken in its proper sense: my fear enters not into thee. The latter view seems to me the more correct, because in this the preposition receives its full significance.

4. THE LUST OF IDOLATRY: DEEPLY ROOTED, OUTWARDLY INSOLENT, FALSE AT LAST

Jer_2:20-28

20      For from of old thou hast broken thy yoke,13

Thou hast burst thy bonds,

And hast said, I will not serve.

For upon every high hill

And under every green tree

Thou stretchest thyself as a harlot.

21     And yet I had planted thee a noble14 vine,

It was wholly of genuine seed.15

But how art thou changed16 with respect to me

Into bastards of a strange vine!

22     For though thou wash thyself with alkali

And take thee much of the soap,

Yet thine iniquity is a stain before me,

Saith the Lord Jehovah.

23     How canst thou then say: I am not polluted,

I have not followed the Baalim.

Look at thy way in the valley!

Know what thou hast done!

A she camel, young, fast, involving her courses;

24     A wild she-ass,17 accustomed to the desert;

In the desire of her soul she gasps for air,

Her leaping,18 who can repel it?

All, who seek her, become not weary;

In her month they find her.

25     Guard thy foot from the loss of shoe,

And thy throat19 from thirst!

But thou sayest: In vain! No!

26     For I love strangers, and after them I will go.

As a thief is ashamed when caught,

So the house of Israel is put to shame,

They, their kings, their princes, their priests, their prophets:

27     Who say to a block, My father thou!

And to a stone, Thou hast begotten me.20

For they turn to me the back and not the face,

But in the time of their calamity

They say, Up and deliver us!

28     But where are thy gods which thou madest for thyself?

Let them arise, if they can save thee in the time of thy trouble.

For as many as thy cities

Are thy gods, O Judah!

EXEGETICAL AND CRITICAL

Israel’s propensity to idolatry is ancient (Jer_2:20), deeply rooted (Jer_2:21-22), yet at the same time betraying itself outwardly by the most passionate behaviour (Jer_2:23-25), but finally causing deep shame on account of the nothingness of its objects (Jer_2:26-28). The connection with the previous strophe is this, that here the forsaking of Jehovah (Jer_2:17), and the wickedness and apostasies (Jer_2:19), are more particularly explained. The כִי is, therefore, to be regarded as explicative.

Jer_2:20. For from of old … as a harlot. עוֹלָם here as frequently (comp. Isa_42:14; Isa_46:9; Isa_63:16; Psa_24:7, etc.), is used of inconceivable duration.—Israel is compared with wild refractory draught cattle (‘a bullock untrained,’ Jer_31:18; a ‘backsliding heifer,’ Hos_4:16), because they refuse the discipline and guidance of the Lord (comp. Jer_5:5; Pro_2:3), and are obstinate in carrying out their own carnal will. —I will not serve. The second כִּי is also explicative. It forms the transition to the explanation of the imagery employed in Hemist. a.—Every high hill, etc., a frequent designation of the places especially sacred to the worship of nature. Comp. 1Ki_14:23; 2Ki_16:4; 2Ki_17:10; Isa_57:5; Jer_3:6; Jer_3:13; Jer_17:2; Eze_6:13.—Stretchest thyself. צָעָה occurs only in Isa_51:14 of one who is bound and thus bent crooked, in Isa_63:1 of the strong man, who bends proudly backwards; Jer_48:12 of the vessel, which we bend over in order to pour from it. Hence it seems to be used in the sense of παρακλίνεσθαι or inclinari of the bending of the body in a woman who lies with a man. Comp. כָּרַע of the man, in Job_31:10.

Jer_2:21. And yet I had planted thee … strange vine.—And I stands in strong antithesis to thou, Jer_2:20.—The antithesis is similar, which Isaiah sets forth between the vineyard for which all has been done, and the proprietor, whose hope is disappointed, Isa_5:1 sqq. Comp. Psa_80:9 sqq.—That we are not to translate (with Ewald): “I have planted thee with noble vines,” as in Isa_5:2, is clear from the identity of the object of גטעתי with the subject of נהפכת.—Noble vine, properly reddish from שָׂרֵקsplendere, subrubicundum esse, comp. Isa_11:8; Zec_1:8, and Koehler, ad loc.—That the red wine was considered the nobler, may be inferred from the fact that it was prescribed for the feast of the Passover. See Lightfoot, Hor. Hebr. p. 478.—But how art thou changed, etc. It is not inadmissible to regard מוּרֵי as the accusative, as Graf, Hitzig, and others suppose. The mere accusative frequently stands in apposition with the object, (or in passive construction with the subject, where we use a preposition of motion, and the Hebrew more commonly uses לְ, comp. יוֹס לַיְלָה הֶחְשִׁיךְ. Amo_5:8; Amo_6:11; Isa. 28:38; Isa_37:26. See Naegelsb., Gr. § 69, 3.—The absence of the article before נָכְרִיָּה is certainly abnormal, but not without example: Jer_22:26; Isa_37:4; Isa_37:17; 2Sa_6:3. See Naegelsb. Gr. § 73, 2. Anm.

Jer_2:22. For though thou wash thyself … thy iniquity is a stain before me. כְּי is causal. Israel is to be compared with degenerate vines; their depravation, therefore, is essential, since it cannot be removed by outward means.—This figure of speech is based on the work of the fuller. For simple washing is רָחַץ; כָּבַס properly to tread, to stamp, is the technical expression for the work of the fuller. Hence, also, we have Piel here, comp. Naegelsb., Gr. § 41, 2; 61, 2, c. תְּכַבְּסִי is, therefore, properly. even if thou doest the work of a fuller, comp. Mal_3:2. The reflexive meaning is implied in the connection, and is sufficiently indicated by the following לָךְ.—נֶתֶרνίτρον, is a mineral, בֹּרִית (בֹּר among the Greeks and Romans, also called nitrum) is a vegetable alkali. The former is obtained from water, the latter from the soap-plant. Comp. Winer, R. B. W., s. v. Laugensalz. [Thomson, The Land and the Book, II. pp. 302, 303.—S. R. A.]—נִכְתָּם is an ἅπαξ λεγόμενον. Some commentators render it (כָּתַב=) “ingrained, indelibly engraven is thy guilt.” Some render, “hidden, laid up,” others; “spotted, dirty, a stain.” The last meaning, which is certified by the dialects (Aram. כִּתְמָאmacula, כְּתִיםmaculosus) is also required by the connection. Comp. Psa_51:3; Psa_51:9.

Jer_2:23. How canst thou then say? … involving her courses. The prophet has in mind an assertion actually made and often repeated by his contemporaries. This is the sense of the imperfect, comp. Naegelsb., Gr. § 87, c.—Thy way in the valley, גַּיְא must mean a definite valley, since hills, and not valleys were the places usually appropriated by the Israelites to idolatrous worship. In the vicinity of Jerusalem there was, however, a valley celebrated as a place of worship; the vale of Hinnom (Jer_7:31; Jer_29:2; Jer_29:6; Jer_32:35; Jos_15:8; 2Ki_23:10).—That the valley might be called absolutely הַגַּיְא is seen from the fact that the gate leading to it was called absolutely שַׁעַר הַגַּיְא (2Ch_26:9; Neh_2:13; Neh_2:15), comp. Raumer, Palästina, 4 Aufl. S. 291.—A she-camel, etc., בִכְרָה and פֶּרֶה stand in apposition to the subject of the preceding sentence, viz., Israel. The former is feminine of בֵּכֶר (Isa_60:6), camel-foal. The (unused) root בָּכַּר signifies “to be early there,” hence בְּכוֹר,בַּכֻּר .—מְשָׂרֶכֶת is found here only as a verb. It means to “weave, cross, involve.” Hence שָׂרוֹךְ shoestring, Gen_14:23; Isa_5:27.

Jer_2:24. A wild she-ass … they find her. It is clear that the female is meant both from the connection and the construction of the following sentence:—Accustomed to the desert, (Job_24:5; Job_39:5), therefore, in general shy, wild and unconfined.—All who seek her, etc. Since they meet her half-way, there is no need to weary themselves with seeking her. In her month, that is, in her period of heat, they find her. This is the natural rendering. Other artificial explanations are found in J. D. Michaelis, Obsv., p. 17, and in Rosenmueller, ad h. loc.

Jer_2:25. Guard thy foot … after them I will go. As a further proof of the intensity of this proneness to idolatry (Jer_2:21-22), the prophet adduces the answer of the people to all warnings against it, their decided declaration that they would not relinquish it. The words of admonition, “Guard,” etc., are not to be regarded as spoken by commission from the Lord. The figure of passionate running is continued, but man is now understood as the subject.—The construction is that of the concrete for the abstract. Comp. 1Sa_15:23, where it reads “hath rejected thee from king,” while afterwards it is, “hath rejected thee from being king,” Jer_2:26; Jer_8:7; in Jer_16:1, it is “from reigning.” Comp. further Jer_2:17 and 1Ki_15:13; Eze_16:41.—יָחֵף is not of the same gender as רַגְלֵןְ, being feminine, but this variation is of no account. See remark on Jer_2:24.—We might as well translate: “Hold back thy foot, to be somewhat unshod,” as in Psa_73:2, נָטוּי רַגְלַי means inclinatum, aliquid sunt pedes mei.—On the general subject, comp. Jer_31:16; Pro_1:15.—As to the import of the warning, we are certainly not to take רֶגֶל with Schnurrer, Rosenmueller and others, as in Gen_49:10; Deu_28:57; Eze_16:25 in the sense of crura et pudenda, and the discalceatio as denudatio. The prophet would merely say, ‘Cease from thy mad running after idols, from which nothing accrues to thee, but wounded feet and a dry throat, i.e., bitter injury instead of the expected advantage.’—נואשׁ Part. Niph., from יָאַשׁ (comp. 1Sa_27:1; Job_6:26; Isa_57:10; Jer_18:12) = desperatum, perditum. The sense is: the warning is in vain. לוֹאֹ No! as in. Gen_42:10; Num_22:30, etc.—The following verses portray the contrast between the passionate striving of Israel after the favor of their gods, and the results thereof.

Jer_2:26-27. As a thief … deliver us. Comp. Exo_22:1; Exo_22:6-7. The thief is ashamed not merely because he is caught in his wickedness, but because at the moment of discovery he makes a ridiculous figure. Israel also plays this ridiculous part when the “poodle’s heart” is displayed.—Put to shame. Comp. Jer_6:15; Jer_8:9; Jer_8:12.—Who say, אמרים, apposition to the nomen determinatum without the article, as frequently in the later books. See Naegelsb., Gr. § 97, 2 a.—For they turn to me the back, etc. This period to the end of Jer_2:28, shows in three clauses the shameful character of idol-worship: (a) they turn their back on me; (b) in the time of calamity I am yet to help them; (c) I cannot then do so, but must direct them to their gods. These, however, are nowhere to be found, though as numerous as the cities in Israel.

Jer_2:28. But where are thy gods.—O Judah! This inquiry is made of the idolaters as a punishment for their having previously made it in scorn of the faithful, comp. Psa_42:4; Psa_42:11; Psa_79:10; Psa_115:2.—If they can save. We are reminded of Deu_32:37-38. See Kueper, S. 6. Comp. Jer_11:12. The indirect interrogative sentence is best understood as dependent on a verb to be supplied: let us see?For as many as the cities, etc., is repeated verbatim in Jer_11:13. כִּי is causal. One would think they could save thee, since they are so numerous. The close of this strophe corresponds to the close of the preceding, (Jer_2:19).

Footnotes:

[13]Jer_2:20.—The Masoretes take שָׁבַרְתִּי and נִתַּקְתִּי as in the first person. So, also, the Chaldee and Syriac versions and most of the Jewish expositors. As אֶ‍ֽעֱברֹ, then, does not give a good meaning, unless with the Syriac, we arbitrarily assume the false gods to be objects of service, the Keri reads אֶ‍ֽעֱבוֹר which must then he taken in the sense—transgredi verbum divinum. But neither does עָבַר occur in this sense without an accusative of the object, nor does this explanation suit the following כִּי.—The Masoretic punctuation is therefore erroneous, and the words are to be punctuated as 2nd Pers. Fem. according to the analogy of Jer_2:33; Jer_3:4-5; Jer_4:19; Jer_13:21; Jer_22:23; Jer_46:11; Eze_16:18; Eze_16:20; Eze_16:22; Eze_16:31; Eze_16:36; Eze_16:43-44; Eze_16:47; Eze_16:51 etc. Comp. on this form Ewald, § 190 c; Olshausen, § 226, b: 232, h; and Naegelsb. Gr. § 21. Anm. 3.

[14]Jer_2:21.—שׂוֹרֵק only here and in Isa_5:2. The fem. form שׂרֵקָה Gen_49:11.

[15]Jer_2:21.—זֶרַע אֱמֶת literally: seed of truth, i.e. genuine seed, (Comp. Pro_11:18), opposed to גֶּפֶן נָכְרִיָח.

[16]Jer_2:21.—סור. The passive participial form (Comp. Ewald, § 149, f) occurs, except here, only in the fem. form סוּרָה (Isa_49:21) and as Keri, Jer_17:13. (Chethibh יְסוּרַי.) The meaning is not doubtful, —anomalous, alienated, bastard.

[17]Jer_2:24.—Instead of פֶּרֶה, many editions read פֶּרֶא, which we usually find elsewhere, Gen_16:12; Job_6:5; Job_11:12; Job_39:5; Hos_8:9.—It is clear that the female is meant, both from the connection and the construction of the following sentence. The masc. stands in לִמֻד and נַפְשׁוֹ, under the immediate influence of the form פֶּרֶא, but further on, the gender, which the prophet has in mind, comes to light, hence, שָׁ‍ֽאֲפָה, etc —The Masoretes would incorrectly read נַפָשָׁהּ. The Hebrew language is much freer with respect to gender, number, and person than our modern languages. Comp. Naegelsb. Gr. § 60, 4. Comp. Jer_14:6.

[18]Jer_2:24.—תַּאֲנָתָהּ is also an ἅπ. λεγ.—There is a double root אָנָה: I. respirare, suspirare, ejulare (Isa_3:26; Isa_19:8), from which the substantive forms תִּ‍ֽאֲנִיָה וַ‍ֽאֲנִיָּה (groan, and groaning, Isa_29:2; Lam_2:5) are derived. From this derivation we obtain for תַּאֲנָה the meaning of deep breathing, snorting, catching for air, which is usually a symptom of excited passions. II. Kal inus. Piel.=a meeting, to prepare to meet (Exo_21:12); Pual, to be made to meet, occurrere (Psa_91:10; Pro_12:21); Hithp. to prepare a meeting for one’s self, to seek occasion (2Ki_5:7).—From this root is derived תִּ‍ֽאֲנָח (Comp. תֹּאֲנָה, Jdg_14:4) encounter, occursus. Etymologically both are possible. The connection favors the latter view.

[19]Jer_2:25.—The Chethibh גוֹרְנֵךְ is an anomaly which is by no means to be traced back to a form גּוֹרֵן for גָּרוֹן as עֹשֵׁק (Jer_21:12) for עָשׁוֹק (Jer_22:3), but as frequently (Jer_17:23; Jer_27:1; Jer_29:23; Jer_32:23) through an oversight, a displacement of the mater lectionis seems to have occurred. See on Jer_17:23.

[20]Jer_2:27.—ילדתני. So according to Jer_15:10 the Chethibh is to be spoken. The יְלִדְתָּנוּ is occasioned by אֹמִרִים, but needlessly, for the sing. may be used collectively. Those who pronounce Keri יְלִרְתָּנַי overlook the fact that אַתְּ precedes, and that this second member is doubtless intended to designate the part of that mother. Wood my father,—a stone my mother!

5. WHOSE IS THE GUILT?

Jer_2:29-37

29          Why do you contend against Me?

Ye have, all of you, offended against Me, saith Jehovah.

30     In vain have I smitten your children,

Chastisement they have not accepted.

Your sword has devoured your prophets

Like a ravening lion.

31     O ye generation! see the word of Jehovah:

Have I been a desert, O Israel?

Or a land of deepest night?21

Why do my people say: We ramble,22

No more will we come to thee?

32     Can a virgin forget her ornaments?—

A bride her girdle?

But my people have forgotten Me days without number.

33     How well trimmest thou thy way to seek love intrigue!

Therefore also to wickedness thou hast accustomed23 thy ways.

34     Even on thy skirts [wings] has been found

The blood of the souls of poor innocents.

Not at the place of burglary have I found it,

But on all these.

35     Yet thou sayest,24 I am innocent,25

Surely His anger is turned from me.

Behold, I enter into judgment with thee concerning this,

That thou sayest: I have not sinned.

36     How goest thou asunder26 much in changes of thy ways?

Even by Egypt shalt thou be put to shame,

As thou hast been put to shame by Assyria.

37     Also from thence27 wilt thou go forth, thy hands on thy head,

For Jehovah rejects thy supports,

And thou wilt have no success with them.

EXEGETICAL AND CRITICAL

As in the beginning of the discourse (Jer_2:5), (the prophet proceeds on the ground, that Israel’s revolt cannot be excused by any neglect on the part of Jehovah, but Israel is alone to blame (Jer_2:20). The Lord has allowed nothing to fail: neither discipline (Jer_2:30), nor the necessaries of life (Jer_2:31), not even ornament and splendor (Jer_2:32). But the people have shown a taste and fitness only for the service of idols (Jer_2:33 a). The consequence is two-fold: (1) deep moral corruption (Jer_2:33 b–34) which at the same time affords the most striking proof of the rebellion of the people, which they boldly deny (Jer_2:35); (2) the shame of the people resulting from their political and religious wanderings (Jer_2:36-37).

Jer_2:29. Why do you contend … saith Jehovah. Israel’s propensity to complain of the Lord was displayed even in the wilderness at Meribah (Exo_17:2-3; Exo_17:7), and that Jeremiah’s contemporaries manifested the same disposition is evident from Jer_5:19; Jer_13:22; Jer_16:10. Not I, saith the Lord, towards you have failed, but you towards Me, even all of you. Comp. Jer_2:26.—The following verses enumerate what the Lord has done for Israel. Three things are mentioned; first, discipline.

Jer_2:30. In vain … ravening lion—לַשָׁוְאin vain, used only by Jeremiah among the prophets, Jer_4:30 : Jer_6:29; Jer_46:11. Comp. besides, Exo_20:7 : Deu_5:11; Psa_24:4; Psa_139:20.—אֶת־בְּנֵיכֶם cannot be taken in a proper sense = your young men, as Hitzig maintains, for Jehovah’s blows were upon the whole people. When we reflect that the persons smitten by the Lord are those, who instead of accepting chastisement, slay God’s servants, and further, that these same are afterwards, Jer_2:31, addressed as generation, and previously, in Jer_2:28, as Judah, there can be no doubt that the prophet has here in view the abstract communities, the people being designated as their children. Comp. Jer_5:7; Lev_19:18; Joel 4:6; Zec_9:13.—The smiting had not the intended effect (comp. Jer_5:3) but was answered by the murder of the prophets, 1Ki_18:4; 1Ki_18:13; 2Ch_24:20 sqq. Comp. Mat_23:35; Mat_23:37; Luk_11:47, etc.—The second fact, with which the charge is indignantly repelled, is Jehovah’s liberal provision for all the wants of the people.

Jer_2:31. O ye generation … come to thee? The first words of this verse are attached by Jerome and Maurer to the preceding verse: tanquam leo vastator est hæc vestra ætas. But the beginning of the following sentence is then altogether too bald. It is better to take them as in the vocative, and the subject of the following verb. On the article with the vocative, comp. Ewald, § 327, a;Naegelsb. Gr., § 71, Anm. 4.—It is disputed whether דּוֹר is to be taken in the sense of “age, generation” (Ewald: “The present people”) or in the sense of “race, kind, breed.” It is not clear why the generation then living should be rendered so expressly prominent, דּוֹר does not occur again, at least not alone in a bad sense. But from passages like Jer_7:29; Deu_1:35; Deu_32:5; Psa_78:8; Pro_30:11 it is evident that the word is at any rate capable of such a determinatio in malam partem.—ראוSee, comp. Jer_2:19. is a stronger הִנֵה. The word of the Lord is held before them with the demand that they regard it.—Desert, i.e., barren land, where no bodily nourishment or necessaries are found.—Here follows the third point, which the Lord has not neglected; glory and adornment. He is Himself His people’s highest glory, Israel’s crown of glory is He (Gen_9:27; Isa_28:5). But they have forgotten this emblem of royalty, which causes them to rank above all other nations. The Lord is however Israel’s jewel as her husband. This is the thought which suggests the figure in Jer_2:32.

Jer_2:32. Can a virgin forget … without number?קִשֻׁרִים besides only in Isa_3:20. Comp. Isa_49:18. Is it a girdle or a fillet? Drechsler on Isa. l. c. translates “a small girdle of fine material,” which unites both meanings.—The failure then is not in this, that the Lord has forgotten to make provision for the adornment of His bride, but that the bride has forgotten to make use of the ornament. Comp. Jer_18:14.—Days without number. Comp. of old, Jer_2:20.

Jer_2:33. How well trimmest thou … accustomed thy ways. הֵיטִיב cannot here be rendered in the sense of bonum simulare, exornare, as many of the ancients rendered, because then the following לבקשׁ אהבה does not afford a suitable meaning. It is therefore necessary to take it in the sense of scite instituere (Maurer) according to the analogy of Jer_7:3; Isa_23:16; Deu_9:21, etc. Observe the contrast: the people in criminal frivolity forget Jehovah, their highest glory, but with the greatest diligence employ means and ways to procure illicit love (with foreign nations and their idols). The effects of this are shown in what follows.—לָכֵן is neither = but, as De Wette proposes, nor לְהָבֵן= (Venema, Dathe: ut confirmes malitiam, assuefacis vias tuas), but simply = therefore, thus, in this way.—To wickedness. The article before רָעוֹת (comp. Jer_3:5) is general. Israel has accustomed his ways not to particular wickedness, but to wickedness in general, to wickedness of every kind.—לִמֵּד to teach, to accustom, as לִמֻּד, Jer_2:24. In meaning the expression is coincident with that in Jer_13:23, “accustomed to do evil.”—On the subject-matter, comp. Rom_1:24 sqq.—In what follows the statement is verified by an instance.

Jer_2:34. Even on thy wings … on all these. The גַם here resumes the גָם in Jer_2:33 b. The special fact is introduced by the same particle as the general statement. In German “nämlich” [videlicet, namely] would be used. כָּנָף is used here, as frequently of the skirts, (wings) of a coat, 1Sa_24:6; Hag_2:12; Zec_8:23, etc.—Has been found. The plural נִמְצְאוּ is explained thus, (1) an ideal plural is contained in דּם, namely, the idea of innocent blood, in which sense דָּמים is usually employed (the sing. ex. gr. Jer_19:4; Lam_4:13). The same construction in Eze_22:13, comp. Nalgelsb. Gr., § 61, 2, e, (2) with connected subjects the predicate may be governed in number by the main grammatical or logical idea. So also here the conception of the multiplicity of what has been stained by blood may have determined the number of the predicate. Comp. Naegelsb. Gr., § 105, 6.—Not at the place, etc.מַחְתֶּרֶת occurs only in Exo_22:1 (2), and our passage maybe explained by this. “If a thief be found breaking up (or at the place of burglary) and he be smitten and die, he (the doer) shall incur no guilt.” Jeremiah alludes to this both in words and sense. The Lord has found the blood of the murdered (and we may here understand the blood of the prophets, Jer_2:30) not in the place of the crime committed by them. In this case their murderers would according to the law quoted above, be without guilt. But he says, “On all these have I found it.” These words have given much trouble to the commentators. Disregarding the circumstance that the LXX, the Syriac and Arabic translations instead of אֵלֶה read אֵלָה, and therefore translate ἐπί πάσῃ δρυί or sub quacunque arbore, and that Jerome combines the two renderings: “in omnibus istis quæ supra memoravi, sive sub quercu,” having in mind the often denounced hill-worship (comp. Jer_2:20),—omitting those interpretations which are based on a wrong reading we mention only three proposed by eminent modern commentators: (1) Ewald translates after Abarbanel, “not in the murderer’s den found I it, but on all these, viz., summits.” The objection to this is, that the word does not signify “den of murderers,” and that the reference to Exo_22:1 (2) is wholly ignored. (2) Venema, Dathe, Vogel, Gaab, Maurer, Umbreit and others attach the final clause to the next verse and take עַל in the sense of “notwithstanding—notwithstanding all this thou sayest.” This rendering leaves both the כִּי and the Vau cons. before תאמרי without any satisfactory explanation. (3) Graf: “not for the sake of a crime didst thou kill the poor ones, but on account of all this,” i.e. because they stood in the way of thy harlotry and opposed thy revolt. But it must be objected to this that we cannot say, “not at the breaking in hast thou met them (Graf takes מצאתיּם as 2d person), but on account of all this.” For here the verb “met” does not suit the second clause of the sentence. We should have to supply a suitable verb “hast thou killed them,” which would be arbitrary, because the author, if he had this verb in mind, could not have omitted it. The whole question seems to me to turn on the correct rendering of מַחִתֶּרֶת, namely, not as burglary in general, but the place of burglary. It is well known that substantives with מ (Mem loci) have this meaning, Ewald, § 160 b.—In the original passage Exo_22:1, we may indeed translate “at the breaking in,” but in the text, where it is not the seizure of the thief, but the subsequent discovery of blood-stains, which is spoken of, the place of burglary must be meant. Traces of blood are subsequently discovered, not at a burglary, but at the place where the surprised thief was wounded. If this is the correct rendering of this word, the final clause must also designate a place. If we consider that in the first clause the Lord has rebuked Israel for the murder of the innocents, it is appropriate that in the second He should bring a proof of this heavy charge. This proof is afforded in this way;—the Lord says He found the blood of the slain not in places where they had commuted burglary, but on the persons of those He addresses. Thus “on all these” refers back certainly to thy skirts, but only indirectly. אלה refers primarily to persons. We may suppose that the prophet pointed with his hand to his hearers.—In spite of this flagrant proof of guilt, Israel is so bold as to continue to maintain his innocence, and dares even to boast that the divine anger is already turned away from him.

Jer_2:35. Yet thou sayest … not sinned. אַךְ שָׁב. The translation of the LXX., ἄποστραφήται and of the Vulgate, aversatur would suit very well in the connection, if it were grammatically justifiable. As the words read they make declaration of a fact, not a wish. אַךְ=nothing but, only, i.e. sure, certain. Comp. Gen_26:9; Gen_29:14, etc.—To what historical fact this erroneous assumption of Israel refers, it is difficult to say; perhaps to the narrative of 2Ki_23:26 (observe also the resemblance of the words). Josiah’s reforms might have given rise to the idea that the wrath of the Lord formerly threatened (comp. 2Ki_22:17) was now turned away from Judah. The people are here assured that this was not the case, because the reform was more outward than inward (at least among the masses).—I enter into judgment. Comp. Jer_1:16; Jer_25:31. He who denies the sin he has committed adds to his guilt and provokes a new manifestation of the divine judgment.

Jer_2:36-37. How goest thou? … no success with them. אָזַל (in Aramaic אֲזַל frequently = הָלַךְ) has in Hebrew throughout the meaning of to melt, dissolve, go asunder. So of yielding to a misfortune (Pro_20:14), of the flowing away of water (Job_14:11), of the running out of the means of subsistence (1Sa_9:7), of the disappearance of power (Deu_32:36). The infinitive לְשַׁנּוֹת designates not the end but the mode of the going asunder: quid diffluis mutando viam? The לְ is the particle of the Infin. modalis. Comp. Naegelsb. Gr., § 95, e. On the meaning comp. Jer_3:13.—As Jer_2:34-35 are dependent on Jer_2:33 b, so Jer_2:36-37 on 33a. The inquiry, “how trimmest thou thy ways?” is resumed here more definitely.—In respect to the historical bearing of the passage, as we have already remarked on Jer_2:18, it is not known that Josiah ever sought aid from the Egyptians. From the time of Jehoiakim, who was an Egyptian vassal (2Ki_23:33 sqq.), much aid was continually sought. To this Jer_2:36 may refer. The expression “also from thence wilt thou go forth,” seems even to imply a residence in Egypt. Comp. on Jer_2:16. As was remarked on this passage we admit the possibility of Jeremiah’s having made this addition on the completion of his second writing. Comp. Graf, ad loc.—זה Masc. referring to the people. Comp. Naegelsb. Gr. § 60, 3, Anm.—It appears as if the story of Tamar and Absalom hovered before the prophet’s mind. Comp. Kueper, S. 55; 2Sa_13:19, “Est ibi nostra manus, in qua nos parte dolemus” (Bugenhagen).

Footnotes:

[21]Jer_2:31.—מַאְפֶּלְיפה is ἅπααξ λεγ. Composed of מַאְפֵּל and יָה = caligo Jovæ, as שַׁלְהֶבֶת־יָהּ = God’s flame (of love) Son_8:6. יָהּ serves to enhance the force of the expression according to the analogy of הִֽרֲרֵי אֶל “great deep” Psa_36:6. יַּרְדֵּמֵתי֝) 1Sa_26:12, חֶרְדַּת אֵל 1Sa_14:15.—יָהּ is also punctuated יָהּ in connections, ex. gr., Jer_27:1, etc. The Masoretes have given two accents to the whole word in the text, because they were uncertain as to the etymology of the syllable יָה and consequently as to its accentuation. Kimchi found מַאְפִלִיָה in some codices which Ewald also accepts and translates simply “darkness” ad form. מַבְלִגִית Jer_8:18, coll. פְּלִילִיָה עֲלִילִיָה.

[22]Jer_2:31.—רוד, רדנו only in Gen_27:40; Psa_55:3; Hos_12:1. Radical signification vagari. We are not with Rosenmueller to translate vagabimur. The perfect is used expressly to designate an accomplished fact.

[23]Jer_2:33.—למדתי. On this form comp. rem. on Jer_2:20.—On the double accusative comp. Ewald, § 283, c; Naegelsb. Gr., § 69, 2, c.

[24]Ver.35.—כִּי before a direct address, as frequently, ex. gr., Jos_2:24; 1Sa_10:19. Comp. Naegelsb. Gr., § 109 1, a.

[25]Jer_2:35.—נִקֵּיתִי Niph. Comp. Num_5:28; Num_5:31.

[26]Jer_2:36.—תְֵּזלִי contracted from תֶּאֶזְלִי as אֵהַב from אֶֽאֱהַב (Pro_8:17), אֵחַר from אֶאֱחַר (Gen_32:5), comp. Naegelsb. Gr., § 10, II., Anm.

[27]Jer_2:37.—זה Masc. referring to the people. Comp. Naegelsb. Gr., § 60, 3, Anm.

DOCTRINAL AND ETHICAL

1. On Jer_2:14 : “Whoever makes himself a servant of sin makes himself also a servant of punishment, for sticks and cudgels are for a bad servant. Malitiæ comes individua est miseria.” Cramer.

2. On Jer_2:14 : “Peccatum ex hominibus liberis facit miserrimos servos; ex filiis Dei mancipia diaboli.” Seb. Schmidt.—“Is then Israel a servant or a bondman? So that get him who may, except the one father, whose son he is, he may starve him? A noble question to lead the soul to reflect what it is; a subject on which Joh. Arndt much labored and in which Fr. Richter of Halle lived altogether. He wrote a book on the exceeding nobility of the soul. … . We can also form an idea from his poems, ‘The soul is born to enjoy, something that is divine,’—‘Hew bright the Christian’s inner life,’—‘O how happy are the souls,’ etc., how important this subject was to him. And it is a great subject even if we leave aside all exaggerated mystical or still more loftily conceived ideas. It is enough that we are ‘His workmanship, created in Christ Jesus unto good works.’ We must indeed be ashamed, and a preacher may well grieve his whole life long (as Spener is said to have done), that our glory is so departed.” Zinzendorf.

3. On Jer_2:17 : Sin is the destruction of a people, Pro_14:34. But the Lord is not willing that any be lost but that all should come to repentance (2Pe_3:9). He therefore chastises them, not to destroy them, but by bodily sufferings to save the soul (1Pe_4:1).

4. On Jer_2:15 : “The sins of men, especially of God’s people, strengthen the arm of their enemies, encourage them to their hurt (Jdt_5:22).” Starke.

5. On Jer_2:16 : “If God wishes to chastise His people He usually employs the ungodly for this purpose (Deu_28:49-50).” Idem.

6. On Jer_2:16 : “It often happens that those redound to the injury and destruction of the ungodly, from whom they have promised themselves the greatest help (Jdg_15:3).” Idem.

7. On Jer_2:17 : What a man soweth that will he also reap (Gal_6:7). They sow wind and reap the whirlwind (Hos_8:1). “What they’ve done, that they’ve won.” Bullinger. Comp. Mic_7:9.

8. On Jer_2:19 : “Sanitatis initium immo dimidium est agnoscere morbum.” Seb. Schmidt.

“O si ista videremus

Quantum flere deberemus.” Thom. Aquinas.

9. On Jer_2:20 : Although the Lord’s yoke is easy (Mat_11:29), it seems intolerable to our flesh, and we would rather sacrifice our children to Moloch and cut ourselves with knives and lancets (1Ki_18:28) than bow to the chastisement of the Spirit and renounce carnal freedom.

10. On Jer_2:21 : “Peccata tam contra sanam hominis naturam sunt quam labruscæ contra naturam bonæ vitis.” Seb. Schmidt.

11. On Jer_2:21 : Whatever comes from God’s hand is good and welcome. Man was originally כֻּלּהֹ זֶרַע אֱמֶת. He bore no principle of corruption within him. This came from without. Hence such depravity has become possible [actual, S. R. A.], as on its side renders necessary a complete remoulding (regeneration) of man.

12. On Jer_2:22 : “We gee in nature that affected beauties, which are intended either to hide deformities or give new adornments not proper to the person, only render one uglier than before” Zinzendorf.

13. On Jer_2:25 : [“The passage suggests that in many cases the plea of despair is not half honest. The heart takes it up simply as an apology for rushing madly and headlong into sin To quiet conscience and to seem to lend some ear to reason, men try and even pretend to think there is no longer any hope from God, and hence that they may as well get all the good from sin they can while they can get any.” Cowles.—S. R. A.]

14. On Jer_2:26 : “It often occurs in the office of a preacher that he sees poor humanity in its nakedness. He must be on his guard that he use his victory with moderation and in such a way that the souls ashamed may see more hearty love and compassion than tyranny and assumption. … There ought not to be mere Hildebrands or mere Henry Fourths; a village schoolmaster may also show to one of his scholars that he is more concerned about his own authority than the pupil’s salvation; and this has no better effect on the youth than his penance in the court at Canossa had on the Emperor Henry IV.” Zinzendorf.

15. On Jer_2:28. Necessity teaches prayer. Necessity compels men to cast away all false props and to stay themselves on Him, who alone endures everlastingly. Yet this may be done with insincerity, merely for outward advantage. Then will God say: He who will not serve Me, but will only serve himself with Me, has nothing to hope from Me. He may serve himself with those whom only he wishes to serve.

16. On Jer_2:30 : Mich. Ghislerus, in his commentary, discusses the question at length:—In how far it may be said that the Lord has smitten Israel in vain, since the means which God uses always correspond exactly to the end in view, and therefore the application of means without the attainment of the object is inconceivable. He answers in the words of Petrus a Figueira: “Dicitur autem Deus frustra percussisse quantum ad finem extrinsecum, qui erat emendatio percussorum, non quantum ad internum, qui erat ipsemet. Ideo enim percutiebat etiam eos, quos sciebat non recepturos disciplinam nec emendationem, ut omnibus se bonum medicum, bonumque parentem demonstraret, utpote omnia faciendo ad ægrotorum sanitatem et filiorum disciplinam necessaria. Atque quoad hunc finem non frustra percussit, sed finem consecutus est.” Ghislerus more correctly distinguishes between a percussio gratiæ and a percussio justitiæ, the former for salvation, the latter for judgment. We must, indeed, say that the strokes of God are relatively, but not absolutely in vain. If they do not attain the end of conversion, they show at least that God has done His part, which is the meaning also of this passage; and they serve for “a testimony against them.” Comp. Gal_3:4.

17. On Jer_2:30. In order that the divine chastisement may have the desired result, it is necessary that man enter into the divine purpose, i. e., that he understand what God would say to him, and whereto He would move him, and that he also hear and obey. This is to accept the chastisement. To accept chastisement is a sign of wisdom (Pro_8:10; Pro_19:20), while not to accept it is a sign of folly (Pro_1:7; Pro_3:11-12; Pro_5:12; Pro_5:23; Pro_13:18; Pro_15:32. Comp. Psa_50:17; Isa_1:5).

18. On “Ye generation,” Jer_2:31. “That is not to be denied, which Paul says to the Cretans, they are altogether κακὰ νηρία. This applies sometimes to whole nations, sometimes to certain cities and places. Servants of Christ, who have fallen in such places where their hearers are of a bad sort, experience it indeed.” Zinzendorf.—On “Have I been a desert,” etc. “Where God bestows most benefits, there He receives the least gratitude.” Foerster.

19. On Jer_2:32. The children of this world are wiser in their generation than the children of light (Luk_16:8).—A virgin who forgets her bridal ornaments might be compared to the foolish virgins who forgot their oil (Mat_25:1), nay, she is even worse than these.

20. On Jer_2:33, a. Not only zealous, but clever and inventive is man in evil, but lazy and unskilful for good; comp. Jer_4:22.

21. On Jer_2:33, b. φνείρουσιν ἤνη χρηστὰ ὁμιλίαι κακαί (1Co_15:33). Every man is as his God. Everything, which is called a god, is inimical to the true God, therefore also to the absolute idea of the True and the Good. All kinds of idolatry, therefore, whether gross or refined, must demoralize men.

22. On Jer_2:35, a. Men frequently from obstinacy and pride will not confess their sins. Comp. 1Jn_1:8. But Zinzendorf (Pred. d. Ger. S., 184) remarks with justice on this passage: “It is not so absolutely obstinacy and wickedness, hypocrisy, dogmatism; but men really come by many sins in such a way that they do not know them. As that savage at Copenhagen who killed his comrade and was severely wounded, thought that he should die for such a legitimate cause (for the other had insulted him).”

23. On Jer_2:36-37. “Serus post pœnam luctus. Sero sapiunt Phryges, si tamen vere sapiant, non sero sapiunt.” Seb. Schmidt.

HOMILETICAL AND PRACTICAL

1. On Jer_2:14-19. Israel’s slavery an emblem of the universal human slavery of sin: (1) In both it is not original. (2) In both cases it is self-incurred. (3) In both it is severely punished. (4) In both the punishment is the means of salvation. [1. “The nature of sin; it is forsaking the Lord as our God. 2. The cause of sin; it is because His fear is not in us. 3. The malignity of sin, it is an evil thing and a bitter. 4. The fatal consequences of sin. 5. The use and application of all this—repent of thy sin.” Henry.—S. R. A.].

2. On Jer_2:17. Penitential sermon: on a retrospect of the past three things are manifest. (1) The goodness of God who sought to lead us in the right way. (2) Our disobedience, in forsaking the Lord our God. (3) God’s justice, in not allowing our rebellion to go unpunished.

3. On Jer_2:19. The evils of the present time are (1), The consequences of sin (not natural accessity, not chance, not the effect of an overpowering evil influence), (2) Means of salvation from sin, since by them we learn that (a) sin is ruinous deception, (b) godliness is life and salvation.

4. On Jer_2:20. The endeavor to cast off the yoke of God is (1) an ancient one (the angels, the apostasy, Israel), (2) a ruinous one; for (a) it deprives us of true freedom: (b) it renders us the servants of powers hostile to God and destructive to ourselves.

5. On Jer_2:21-25. The sinful corruption of humanity is (1) not original, but (2) very deep. (3) It cannot be denied away; (4) it cannot be removed by external means.

6. On Jer_2:26-28. How ruinous a course it is to trust in a creature: (1) who on account of his weakness leaves us disgracefully in the lurch: (2) we thus insult God and lose His help.

7. On Jer_2:29-32. When man quarrels with God, the fault is always on the side of man (Psa_51:6). For (1) God chastises us, but we do not obey: (2) He bestows on us the necessaries of life, but we do not thank Him: (3) He makes us partakers of the highest glory, but we reject it with disdain.

8. On Jer_2:31. “Have I been a desert,” etc., there is extant a homily of Origen on this text, the third of his homilies on Jeremiah. His fundamental thought is, God is a desert to none. This is true (1) in reference to all men (comp. Mat_5:45) (a) in a bodily, (b) in a spiritual regard. For He was always a fruitful land to Israel, (a) when He blessed them and punished the heathen, (b) when He blessed the heathen and punished them, (c) even when He allowed the church of Christ to pass from the Jews to the heathen.—[“An unjust imputation repelled by Jehovah. To an ingenuous mind God never appears so irresistible as when He addresses His creatures in the language of tender expostulation. Christians treat God as a wilderness (1) when they are reluctant to serve Him, (2) when they seek their happiness in the world. The ground of complaint is in them, not in God.” Payson.—S. R. A.]

9. On Jer_2:32. “What is the adornment of clothes compared with the imperishable adornment of the righteousness of Christ! Food for moths and worms, and nothing more. Shall such a perishable adornment be so dear to thy heart that thou never forgettest to put it on when thou art going out, or when thou preparest thyself for church on Sunday: but the imperishable adornment be so unimportant that thou art ever forgetting it, even though so frequently spoken to concerning it? No, be followers of the apostle Paul, Philippians 3 ” Hochstetter. “Twelve Parables from the prophet Jeremiah,” S. 9.

10. On Jer_2:35. Obstinate impenitence. (1) It is blind to its own guilt. (2) It blasphemes God, accusing Him of unjust anger. (3) It will not escape just punishment.

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

word of the Lord

The general character of the first message from Jehovah to Judah by Jeremiah is threefold:

(1) He reminds Israel of the days of blessing and deliverance, e.g. Jer 2:1-7.

(2) He reproaches them with forsaking Him, e.g. Jer 2:13.

(3) He accuses them of choosing other, and impotent, gods, e.g. Jer 2:10-12; Jer 2:26-28.

All these messages are to be thought of as inspired sermons, spoken to the people and subsequently written. Cf. Jer 36:1-32.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

CHAPTERS 2:1-3:5

Expostulation and Impeachment

1. His love and kindness to Jerusalem (Jer 2:1-3)

2. The unfaithful people (Jer 2:4-11)

3. The two evils and the results (Jer 2:12-18)

4. Impeachment (Jer 2:19-30)

5. Expostulation (Jer 2:31-37)

6. Jehovah waiting to show mercy (Jer 3:1-5)

Jer 2:1-3. The first message Jeremiah received begins with reminding Jerusalem of the kindness Jehovah bestowed upon the nation in her youth, and how she went after Him in the wilderness. He had separated Israel to belong to Him, to be a holy nation, the first fruits of His increase, which probably means that other nations should through Israel be called to know Him. He was their protector and those who tried to devour them would be held guilty.

Jer 2:4-11. After Jehovah had called to the remembrance of the people the days of her youth, He reproves them for their unfaithfulness. This is the opening chapter of the roll which Jehudi read in the presence of Jehoiakim, which he threw into the fire after he had mutilated it with his penknife (Jer 36:23). The remonstrance starts with a pathetic question: “What iniquity have your fathers found in Me, that they are gone far from Me, and have walked after vanity, and are become vain?” Was there anything unrighteous in Him: had He dealt in a treacherous way? Was the fault in Jehovah that they had left Him? They had not thought on His faithfulness as He had led them out of Egypt, through the desert and the shadows of death. It was forgotten by them, and when Jehovah brought them to the land of promise they had defiled the land. Priests, pastors and prophets had apostatized. Thus Jehovah states His case to plead with them and their children. Their folly and ingratitude were worse than that of heathen nations. Such was the failure of the favored nation. The failure of Christendom is even greater when we think of the greater manifestation of God’s love in the gift of His Son, and the greater blessing and deliverance.

Jer 2:12-18. The two evils are, forsaking Jehovah, the fountain of living waters, and the hewing for themselves cisterns, broken cisterns that can hold no water. Jehovah was the storehouse of the living waters, put at the disposal of His people without money and without price. But instead of confessing, “All my springs are in Thee,” they had left Him, the source of life and comfort; and turned to broken cisterns of their own invention, as well as to the idols and worshipped them. It is so among the professing people of God in this dispensation; the two evils are present with us also. The result for Israel was enslavement. The young lions came (the Assyrian invasion) and made the land waste. Noph (Memphis) and Tahpanhes (Daphnae), that is, Egypt, did the same. It came as the fruit of having forsaken the fountain of living water.

Jer 2:19-30. The impeachment begins with the solemn statement: “Know therefore and see that it is an evil thing and bitter, that thou hast forsaken Jehovah Thy God, and that my fear is not in Thee, saith the Lord GOD of hosts.” They had broken the covenant and played the harlot. The noble vine He had planted had degenerated. Their iniquity was marked before the Lord, and nothing that they did could remove the stain (Jer 2:22). Yet they denied their guilt of going after idols. And when the Lord tells them, “withhold thy foot from being unshod,” that is, running so much after strange gods, so that the feet become unshod, by wearing out the sandals, they boldly declared, “There is no hope; no, for I have loved strangers, and after them will I go.” Their backs and their faces were turned from Jehovah. But when the time of trouble comes, they will say, “Arise, save us.” But could or would the false gods they had made respond and save them? Some day a remnant of that nation will turn to the Lord and cry, “Arise, save us,” and He will answer.

Jer 2:31-37. Israel’s conduct was incomprehensible. Once more it is the “Why” of Jehovah. What had He done that they should turn away from Him? Can a maid forget her ornaments, or a bride her attire? Yet His people had forgotten Him, who had loved and adorned them, days without number. He will plead with them because they said, I have not sinned.

Jer 3:1-5. Here is the first time the gracious invitation is given, “Return again to Me, saith the LORD.” And how many times after, the Lord pleads in the riches of His mercy for His people to return unto Him and offers them forgiveness.

Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.

CHAPTER II

THE TRUST IN THE SHADOW OF EGYPT

Jer_2:1-37; Jer_3:1-5

THE first of the prophets public addresses is, in fact, a sermon which proceeds from an exposure of national sin to the menace of coming judgment. It falls naturally into three sections, of which the first {Jer_2:1-13} sets forth Iahvahs tender love to His young bride Israel in the old times of nomadic life, when faithfulness to Him was rewarded by protection from all external foes; and then passes on to denounce the unprecedented apostasy of a people from their God. The second (Jer_2:14-28) declares that if Israel has fallen a prey to her enemies, it is the result of her own infidelity to her Divine Spouse; of her early notorious and inveterate falling away to the false gods, who are now her only resource, and that a worthless one. The third section {Jer_2:29-37; Jer_3:1-5} points to the failure of Iahvahs chastisements to reclaim a people hardened in guilt, and in a self-righteousness which refused warning and despised reproof; affirms the futility of all human aid amid the national reverses; and cries woe on a too late repentance. It is not difficult to fix the time of this noble and pathetic address. That which follows it, and is intimately connected with it in substance, was composed "in the days of Josiah the king," {Jer_3:6} so that the present one must be placed a little earlier in the same reign; and, considering its position in the book, may very probably be assigned to the thirteenth year of Josiah, i.e., B.C. 629, in which the prophet received his Divine call. This is the ordinary opinion; but one critic (Knobel) refers the discourse to the beginning of the reign of Jehoiakim, on account of the connection with Egypt which is mentioned in Jer_2:18, Jer_2:36, and the humiliation suffered at the hands of the Egyptians which is mentioned in Jer_2:16; while another (Graf) maintains that chapters 2-6 were composed in the fourth year of Jehoiakim, as if the prophet had committed nothing to writing before that date-an assumption which seems to run counter to the implication conveyed by his own statement, Jer_36:2. This latter critic has failed to notice the allusions in Jer_4:14; Jer_6:8 to an approaching calamity which may be averted by national reformation, to which the people are invited; -an invitation wholly incompatible with the prophets attitude at that hopeless period. The series of prophecies beginning at Jer_4:3 is certainly later in time than the discourse we are now considering; but as certainly belongs to the immediate subsequent years.

It does not appear that the first two of Jeremiahs addresses were called forth by any striking event of public importance, such as the Scythian invasion. His new born consciousness of the Divine call would urge the young prophet to action; and in the present discourse we have the firstfruits of the heavenly impulse. It is a retrospect of Israels entire past and an examination of the state of things growing out of it. The prophets attention is not yet confined to Judah; he deplores the rupture of the ideal relations between Iahvah and His people as a whole (Jer_2:4; Jer_3:6). As Hitzig has remarked, this opening address, in its finished elaboration, leaves the impression of a first outpouring of the heart, which sets forth at once without reserve the long score of the Divine grievances against Israel. At the same time, in its closing judgment, {Jer_3:5} in its irony, {Jer_2:28} in its appeals, {Jer_2:21; Jer_2:31} and its exclamations, {Jer_2:12} it breathes an indignation stern and deep to a degree hardly characteristic of the prophet in his other discourses, but which was natural enough, as Hitzig observes, in a first essay at moral criticism, a first outburst of inspired zeal.

In the Hebrew text the chapter begins with the same formula as chapter 1 (Jer_2:4): "And there fell a word of Iahvah unto me, saying." But the LXX reads: "And he said, Thus saith the Lord," a difference which is not immaterial, as it may be a trace of an older Hebrew recension of the prophets work, in which this second chapter immediately followed the original superscription of the book, as given in Jer_1:1-2, from which it was afterwards separated by the insertion of the narrative of Jeremiahs call and visions. {cf. Amo_1:2} Perhaps we may see another trace of the same thing in the fact that whereas chapter 1 sends the prophet to the rulers and people of Judah, this chapter is in part addressed to collective Israel (Jer_2:4); which constitutes a formal disagreement. If the reference to Israel is not merely retrospective and rhetorical, -if it implies, as seems to be assumed, that the prophet really meant his words to affect the remnant of the northern kingdom as well as Judah, -we have here a valuable contemporary corroboration of the much disputed assertion of the author of Chronicles, that king Josiah abolished idolatry "in the cities of Manasseh and Ephraim and Simeon even unto Naphtali, to wit, in their ruins round about," {2Ch_34:6} as well as in Judah and Jerusalem; and that Manasseh and Ephraim and "the remnant of Israel" (2Ch_34:9; 2Ch_34:21) contributed to his restoration of the temple. These statements of the Chronicler imply that Josiah exercised authority in the ruined northern kingdom, as well as in the more fortunate south; and so far as this first discourse of Jeremiah was actually addressed to Israel as well as to Judah, those disputed statements find in it an undesigned confirmation. However this may be, as a part of the first collection of the authors prophecies, there is little doubt that the chapter was read by Baruch to the people of Jerusalem in the fourth year of Jehoiakim. {Jer_36:6}

"Go thou and cry in the ears of Jerusalem: Thus hath Iahvah said" (or "thought": This is the Divine thought concerning thee!) "I have remembered for thee the kindness of thy youth, the love of thine espousals; thy following Me" (as a bride follows her husband to his tent) "in the wilderness, in a land unsown. A dedicated thing" (like the high priest, on whose mitre was graven) "was Israel to Iahvah, His first fruits of increase; all who did eat him were held guilty, ill would come to them, saith Iahvah" (Jer_2:2-3). "I have remembered for thee," i.e., in thy favour, to thy benefit-as when Nehemiah prays, "Remember in my favour, O my God, for good, all that I have done upon this people," {Neh_5:19} -"the kindness"-the warm affection of thy youth, "the love of thine espousals," or the charm of thy bridal state; {Hos_2:15; Hos_11:1} the tender attachment of thine early days, of thy new born national consciousness, when Iahvah had chosen thee as His bride, and called thee to follow Him out of Egypt. It is the figure which we find so elaborately developed in the pages of Hosea. The "bridal state" is the time from the Exodus to the taking of the covenant at Sinai, {Eze_16:8} which was, as it were, the formal instrument of the marriage; and Israels young love is explained as consisting in turning her back upon "the flesh pots of Egypt," {Eze_16:3} at the call of Iahvah, and following her Divine Lord into the barren steppes. This forsaking of all worldly comfort for the hard life of the desert was proof of the sincerity of Israels early love. [The evidently original words "in the wilderness, a land unsown," are omitted by the LXX, which renders: "I remembered the mercy of thy youth, and the love of thy nuptials, (consummation), so that thou followedst the Holy One of Israel, saith Iahvah."] Iahvahs "remembrance" of this devotion, that is to say, the return He made for it, is described in the next verse. Israel became not "holiness," but a holy or hallowed thing; a dedicated object, belonging wholly and solely to Iahvah, a thing which it was sacrilege to touch; Iahvahs "firstfruits of increase." This last phrase is to be explained by reference to the well known law of the firstfruits, {Exo_23:19; Deu_18:4, Deu_26:10} according to which the first specimens of all agricultural produce were given to God. Israel, like the firstlings of cattle and the firstfruits of corn and wine and oil, was consecrated to Iahvah; and therefore none might eat of him without offending. "To eat" or devour is a term naturally used of vexing and destroying a nation (Jer_10:25; Jer_1:7; Deu_7:16, "And thou shalt eat up all the peoples, which Jehovah thy God is about to give thee"; Isa_1:7; Psa_14:4, "Who eat up My people as they eat bread"). The literal translation is, "All his eaters become guilty (or are treated as guilty, punished); evil cometh to them"; and the verbs, being in the imperfect, denote what happened again and again in Israels history; Iahvah suffered no man to do His people wrong with impunity. This, then, is the first count in the indictment against Israel, that Iahvah had not been unmindful of her early devotion, but had recognised it by throwing the shield of sanctity around her, and making her inviolable against all external enemies (Jer_2:1-3). The prophets complaint, as developed in the following section (Jer_2:4-8), is that, in spite of the goodness of Iahvah, Israel has forsaken Him for idols. "Hear ye the word of Iahvah, O house of Jacob, and all the clans of the house of Israel." All Israel is addressed, and not merely the surviving kingdom of Judah, because the apostasy had been universal. A special reference apparently made in Jer_2:8 to the prophets of Baal, who flourished only in the northern kingdom. We may compare the word of Amos "against the whole clan, " which Iahvah "brought up from the land of Egypt," {Amo_3:1} spoken at a time when Ephraim was yet in the heyday of his power.

"Thus hath Iahvah said, What found your fathers in Me, that was unjust, a single act of injustice, Psa_7:4; not to be found in Iahvah, {Deu_32:4} that they went far from Me and followed the Folly and were befooled (or the Delusion and were deluded)" (Jer_2:5). The phrase is used 2Ki_17:15 in the same sense; "the (mere) breath," "the nothingness" or "vanity," being a designation of the idols which Israel went after; {cf. also Jer_23:16; Psa_62:11; Job_27:12} much as St. Paul has written that an "idol is nothing in the world," {1Co_8:4} and that, with all this boasted culture, the nations of classical antiquity "became vain," or were befooled "in their imaginations," "and their foolish heart was darkened". {Rom_1:21} Both the prophet and the apostle refer to that judicial blindness which is a consequence of persistently closing the eyes to truth, and deliberately putting darkness for light and light for darkness, bitter for sweet, and sweet for bitter, in compliance with the urgency of the flesh. For ancient Israel, the result of yielding to the seductions of foreign worship was, that "They were stultified in their best endeavours. They became false in thinking and believing, in doing and forbearing, because the fundamental error pervaded the whole life of the nation and of the individual. They supposed that they knew and honoured God, hut they were entirely mistaken; they supposed they were doing His will, and securing their own welfare, while they were doing and securing the exact contrary" (Hitzig). And similar consequences will always flow from attempts to serve two masters; to gratify the lower nature, while not breaking wholly with the higher. Once the soul has accepted a lower standard than the perfect law of truth, it does not stop there. The subtle corruption goes on extending its ravages farther and farther; while the consciousness that anything is wrong becomes fainter and fainter as the deadly mischief increases, until at last the ruined spirit believes itself in perfect health, When it is, in truth, in the last stage of mortal disease. Perversion of the will and the affections leads to the perversion of the intellect. There is a profound meaning in the old saying that, Men make their gods in their own likeness. As a man is, so will God appear to him to be. "With the loving Thou wilt shew Thyself loving; With the perfect, Thou wilt shew Thyself perfect; With the pure, Thou wilt shew Thyself pure; And with the perverse, Thou wilt shew Thyself froward". {Psa_18:25 sq.} Only hearts pure of all worldly taint see God in His purity. The rest worship some more or less imperfect semblance of Him, according to the varying degrees of their selfishness and sin.

"And they said not, Where is Iahvah, who brought us up out of the land of Egypt, that guided us in the wilderness, in a land of wastes and hollows (or desert and defile), in a land of drought and darkness (dreariness), in a land that no man passed through, and where no mortal dwelt" (Jer_2:6). "They said not, Where is Iahvah, who brought us up out of the land of Egypt." It is the old complaint of the prophets against Israels black ingratitude. So, for instance, Amos {Amo_2:10} had written: "Whereas I-I brought you up from the land of Egypt, and guided you in the wilderness forty years"; and Micah: {Mic_6:3 sq.} "My people, what have I done unto thee, and how have I wearied thee? Answer against Me. For I brought thee up from the land of Egypt, and from a house of bondmen redeemed I thee." In common gratitude, they were bound to be true to this mighty Saviour; to enquire after Iahvah, to call upon Him only, to do His will, and to seek His grace. {cf. Jer_29:12 sq.} Yet, with characteristic fickleness, they soon forgot the fatherly guidance, which had never deserted them in the period of their nomadic wanderings in the wilds of Arabia Petraea; a land which the prophet poetically describes as "a land of waste and hollows"-alluding probably to the rocky defiles through which they had to pass-and "a land of drought and darkness"; the latter an epithet of the Grave or Hades, {Job_10:21} fittingly applied tothat great lone wilderness of the south, which Israel had called "a fearsome," {Jer_21:1} and "a land of trouble and anguish," {Jer_30:6} whither, according to the poet of Job, "The caravans go up and are lost". {Jer_6:18}

"And I brought you into the garden land, to eat its fruits and its choicest things; {Isa_1:19; Gen_45:18; Gen_45:20; Gen_45:23} and ye entered and defiled My land, and My. domain ye made a loathsome thing!" (Jer_2:7). With the wilderness of the wanderings is contrasted the "land of the carmel, " the land of fruitful orchards and gardens, as in Jer_4:26; Isa_10:18; Isa_16:10; Isa_29:17. This was Canaan, Iahvahs own land, which He had chosen out of all countries to be His special dwelling place and earthly sanctuary; but which Israel no sooner possessed, than they began to pollute this holy land by their sins, like the guilty peoples whom they had displaced, making it thereby an abomination to Iahvah (Lev_18:24 sq., cf. Jer_3:2).

"The priests they said not, Where is Iahvah? and they that handle the law, they knew (i.e., regarded, heeded) Me not; and as for the shepherds (i.e., the king and princes, Jer_2:26), they rebelled against Me, and the prophets, they prophesied by (through) the Baal, and them that help not (i.e., the false gods) they followed" (Jer_2:8). In the form of a climax, this verse justifies the accusation contained in the last, by giving particulars. The three ruling classes are successively indicted. {cf. Jer_2:26, Jer_18:18} The priests, part of whose duty was to "handle the law," i.e., explain the Torah, to instruct the people in the requirements of Iahvah, by oral tradition and out of the sacred law books, gave no sign of spiritual aspiration (cf. Jer_2:6); like the reprobate sons of Eli, "they knew not" {1Sa_2:12} "Iahvah," that is to say, paid no heed to Him and His will as revealed in the book of the law; the secular authorities, the king and his counsellors, {"wise men," Jer_18:18} not only sinned thus negatively, but positively revolted against the King of kings, and resisted His will; while the prophets went further yet in the path of guilt, apostatising altogether from the God of Israel, and seeking inspiration from the Phoenician Baal, and following worthless idols that could give no help. There seems to be a play on the words Baal and Belial, as if Baal meant the same as Belial, "profitless," "worthless" (cf. 1Sa_2:12 : "Now Elis sons were sons of Belial; they knew not Iahvah." The phrase "they that help not," or "cannot help," suggests the term Belial; which, however, may be derived from "not," and "supreme," "God," and so mean "not-God," "idol," rather than "worthlessness," "unprofitableness," as it is usually explained). The reference may be to the Baal worship of Samaria, the northern capital, which was organised by Ahab, and his Tyrian queen. {Jer_23:13}

"Therefore"-on account of this amazing ingratitude of your forefathers, -"I will again plead (reason, argue forensically) with you (the present generation in whom their guilt repeats itself) saith Iahvah, and with your sons sons (who will inherit your sins) will I plead." The nation is conceived as a moral unity, the characteristics of which are exemplified in each successive generation. To all Israel, past, present, and future, Iahvah will vindicate his own righteousness. "For cross" (the sea) "to the coasts of the Citeans" (the people of Citium in Cyprus) "and see; and to Kedar" (the rude tribes of the Syrian desert) "send ye, and mark well, and see whether there hath arisen a case like this. Hath a nation changed gods-albeit they are no gods? Yet My people hath changed his" (true) "glory for that which helpeth not" (or is worthless). "Upheave, ye heavens" (a fine paronomasia), "at this, and shudder (and) be petrified," "be sore amazed" but Hitzig "be dry" stiff and motionless, {1Ki_13:4} "saith Iahvah; for two evil things hath My people done: Me they have forsaken-a Fountain of living water-to hew them out cisterns, broken cisterns, that cannot" (imperf. potential) "hold water" (Hebrews the waters: generic article) (Jer_2:9-13). In these five verses, the apostasy of Israel from his own God is held up as a fact unique in history-unexampled and inexplicable by comparison with the doings of other nations. Whether you look westward or eastward, across the sea to Cyprus, or beyond Gilead to the barbarous tribes of the Cedrei, {Psa_120:5} nowhere will you find a heathen people that has changed its native worship for another; and if you did find such, it would be no precedent or palliation of Israels behaviour. The heathen in adopting a new worship simply exchanges one superstition for another; the objects of his devotion are "non-gods" (Jer_2:11). The heinousness and the eccentricity of Israels conduct lies in the fact that he has bartered truth for falsehood; he has exchanged "his Glory"-whom Amos {Amo_8:7} calls the Pride (A.V., Excellency) of Jacob-for a useless idol; an object which the prophet elsewhere calls "The Shame" (Jer_3:24, Jer_11:13), because it can only bring shame and confusion upon those whose hopes depend upon it. The wonder of the thing might well be supposed to strike the pure heavens, the silent witnesses of it, with blank astonishment (cf. a similar appeal in Deu_4:26; Deu_31:28; Deu_32:1, where the earth is added). For the evil is not single but twofold. With the rejection of truth goes the adoption of error; and both are evils. Not only has Israel turned his back upon "a fountain of living waters"; he has also "hewn him out cisterns, broken cisterns, that cannot hold water." The "broken cisterns" are, of course, the idols which Israel made to himself. As a cistern full of cracks and fissures disappoints the wayfarer, who has reckoned on finding water in it; so the idols, having only the semblance and not the reality of life, avail their worshippers nothing (Jer_2:8-11). In Hebrew the waters of a spring are called "living," {Gen_21:19} because they are more refreshing and, as it were, life giving, than the stagnant waters of pools and tanks fed by the rains. Hence by a natural metaphor, the mouth of a righteous man, or the teaching of the wise, and the fear of the Lord, are called a fountain of Pro_10:11; Pro_13:14; Pro_14:27. "The fountain of life" is with Iahvah; {Psa_36:10} nay, He is Himself the Fountain of living waters; {Jer_17:13} because all life, and all that sustains or quickens life, especially spiritual life, proceeds from Him. Now in Psa_19:8 it is said that "The law of the Lord-or, the teaching of Iahvah-is perfect, reviving (or restoring) the soul"; {cf. Lam_1:11 Rth_4:15} and a comparison of Micah and Isaiahs statement that "Out of Zion will go forth the law, and the word of the Lord from Jerusalem," {Isa_2:3 Mic_4:2} with the more figurative language of Joel {Joe_3:18} and Zechariah, {Zec_14:8} who speak of "a fountain going forth from the house of the Lord," and "living waters going forth from Jerusalem," suggests the inference that "the living waters," of which Iahvah is the perennial fountain, are identical with His law as revealed through priests and prophets. It is easy to confirm this suggestion by reference to the river "whose streams make glad the city of God"; {Psa_46:4} to Isaiahs poetic description of the Divine teaching, of which he was himself the exponent, as "the waters of Shiloah that flow softly," {Isa_8:6} Shiloah being a spring that issues from the temple rock; and to our Lords conversation with the woman of Samaria, in which He characterises His own teaching as "living waters," {St. Joh_4:10} and as "a well of waters, springing up unto eternal Life" (ibid. Joh_4:14).

"Is Israel a bondman, or a homeborn serf? Why hath he become a prey? Over him did young lions roar; they uttered their voice; and they made his land a waste; his cities, they are burnt up" (or "thrown down"), "so that they are uninhabited. Yea, the sons of Noph and Tahpanes, they did bruise thee on the crown; Is not this what" (the thing that) "thy forsaking Iahvah thy God brought about for thee at the time He was guiding thee in the way?" (Jer_2:14-17), As Iahvahs bride, as a people chosen to be His own, Israel had every reason to expect a bright and glorious career. Why was this expectation falsified by events? But one answer was possible, in view of the immutable righteousness, the eternal faithfulness of God. "The ruin of Israel was Israels own doing." It is a truth which applies to all nations, and to all individuals capable of moral agency, in all periods and places of their existence. Let no man lay his failure in this world or in the world to come at the door of the Almighty. Let none venture to repeat the thoughtless blasphemy which charges the All-Merciful with sending frail human beings to expiate their offences in an everlasting hell! Let none dare to say or think, God might have made it otherwise, but He would not! Oh, no; it is all a monstrous misconception of the true relations of things. You and I are free to make our choice now, whatever may be the case hereafter. We may choose to obey God, or to disobey; we may seek His will, or our own. The one is the way of life; the other, of death, and nothing can alter the facts; they are part of the laws of the universe. Our destiny is in our own hands, to make or to mar. If we qualify ourselves for nothing better than a hell-if our daily progress leads us farther and farther from God and nearer and nearer to the devil-then hell will be our eternal home. For God is love, and purity, and truth, and glad obedience to righteous laws; and these things, realised and rejoiced in, are heaven. And the man that lives without these as the sovereign aims of his existence-the man whose hearts worship is centred upon something else than God-stands already on the verge of hell, which is "the place of him that knows not (and cares not for) God." And unless we are prepared to find fault with that natural arrangement whereby like things are aggregated to like, and all physical elements gravitate towards their own kind, I do not see how we can disparage the same law in the spiritual sphere, in virtue of which all spiritual beings are drawn to their own place, the heavenly minded rising to the heights above, and the contrary sort sinking to the depths beneath.

The precise bearing of the question (Jer_2:14), "Is Israel a bondman, or a homeborn slave?" is hardly self-evident. One commentator supposes that the implied answer is an affirmative. Israel is a "servant," the servant, that is, the worshipper of the true God. Nay, he is more than a mere bondservant; he occupies the favoured position of a slave born in his lords house cf. Abrahams three hundred and eighteen young men, {Gen_14:14} and therefore, according to the custom of antiquity, standing on a different footing from a slave acquired by purchase. The "home" or house is taken to mean the land of Canaan, which the prophet Hosea had designated as Iahvahs "house" (Hos_9:15; Hos_9:3); and the "Israel" intended is supposed to be the existing generation born in the holy land. The double question of the prophet then amounts to this: If Israel be, as is generally admitted, the favourite bondservant of Iahvah, how comes it that his lord has not protected him against the spoiler? But, although this interpretation is not without force, it is rendered doubtful by the order of the words in the Hebrew, where the stress lies on the terms for "bondman" and "homeborn slave"; and by its bold divergence from the sense conveyed by the same form of question in other passages of the prophet, Jer_2:31 infra, where the answer expecteded is a negative one (cf. also Jer_8:4-5; Jer_14:19; Jer_49:1. The formula is evidently characteristic). The point of the question seems to lie in the fact of the helplessness of persons of servile condition against occasional acts of fraud and oppression, from which neither the purchased nor the homebred slave could at all times be secure. The rights of such persons, however humane the laws affecting their ordinary status, might at times be cynically disregarded both by their masters and by others (see a notable instance, Jer_34:8 sqq.). Moreover, there may be a reference to the fact that slaves were always reckoned in those times as a valuable portion of the booty of conquest; and the meaning may be that Israels lot as a captive is as bad as if he had never known the blessings of freedom, and had simply exchanged one servitude for another by the fortune of war. The allusion is chiefly to the fallen kingdom of Ephraim. We must remember that Jeremiah is reviewing the whole past, from the outset of Iahvahs special dealings with Israel. The national sins of the northern and more powerful branch had issued in utter ruin. The "young lions," the foreign invaders, had "roared against" Israel properly so called, and made havoc of the whole country (cf. Jer_4:7). The land was dispeopled, and became an actual haunt of lions, {2Ki_17:25} until Esarhaddon colonised it with a motley gathering of foreigners. {Ezr_4:2} Judah too had suffered greatly from the Assyrian invasion in Hezekiahs time, although the last calamity had then been mercifully averted (Sanherib boasts that he stormed and destroyed forty-six strong cities, and carried off 200,000 captives, and an innumerable booty). The implication is that the evil fate of Ephraim threatens to overtake Judah; for the same moral causes are operative, and the same Divine will which worked in the past is working in the present, and will continue to work in the future. The lesson of the past was plain for those who had eyes to read and hearts to understand it. Apart from this prophetic doctrine of a Providence which shapes the destinies of nations, in accordance with their moral deserts, history has no value except for the gratification of mere intellectual curiosity.

"Aye, and the children of Noph and Tahpanhes they bruise(?) used to bruise; are bruising: thee on the crown" (Jer_2:16). This obviously refers to injuries inflicted by Egypt, the two royal cities of Noph or Memphis, and Tahpanhes or Daphnae, being mentioned in place of the country itself. Judah must be the sufferer, as no Egyptian attack on Ephraim is anywhere recorded; while we do read of Shishaks invasion of the southern kingdom in the reign of Rehoboam, both in the 1Ki_14:25, and in Shishaks own inscriptions on the walls of the temple of Amen at Karnak. But the form of the Hebrew verb seems to indicate rather some contemporary trouble; perhaps plundering raids by an Egyptian army, which about this time was besieging the Philistine stronghold of Ashdod (Herod., 2:157). "The Egyptians are bruising (or crushing) thee" seems to be the sense; and so it is given by the Jewish commentator Rashi (diffringunt). Our English marginal rendering "fed on" follows the traditional pronunciation of the Hebrew term which is also the case with the Targum and the Syriac versions; but this can hardly be right, unless we suppose that the Egyptians infesting the frontier are scornfully compared to vermin of a sort which, as Herodotus tells us, the Egyptians particularly disliked (but cf. Mic_5:5; Ges., depascunt, "eating down":)

The A.V. of Jer_2:17 presents a curious mistake, which the Revisers have omitted to correct. The words should run, as I have rendered them, "Is not this"-thy present ill fortune-"the thing that thy forsaking of Iahvah thy God did for thee-at the time when He was guiding thee in the way?" The Hebrew verb does not admit of the rendering in the perf. tense, for it is an impf. nor is it a 2d pers. fem. but a 3d. The LXX has it rightly, but leaves out the next clause which specifies the time. The words, however, are probably original; for they insist, as Jer_2:5 and Jer_2:31 insist, on the groundlessness of Israels apostasy. Iahvah had given no cause for it; He was fulfilling His part of the covenant by "guiding them in the way." Guidance or leading is ascribed to Iahvah as the true "Shepherd of Israel" (Jer_31:9; Psa_80:1). It denotes not only the spiritual guidance which was given through the priests and prophets; but also that external prosperity, those epochs of established power and peace and plenty, which were precisely the times chosen by infatuated Israel for defection from the Divine Giver of her good things. As the prophet Hosea expresses it, Hos_2:8 sq., " She knew not that it was I who gave her the corn and the new wine and the oil; and silver I multiplied unto her, and gold, which they made into the Baal. Therefore will I take back My corn in the time of it, and My new wine in its season, and will snatch away My wool and My flax, which were to cover her nakedness." And {Jer_13:6} the same prophet gives this plain account of his peoples thankless revolt from their God: "When I fed them, they were sated; sated were they, and their heart was lifted up: therefore they forgot Me." It is the thought so forcibly expressed by the minstrel of the Book of the Law {Deu_32:15} first published in the early days of Jeremiah: "And Jeshurun waxed fat and kicked; Thou waxedst fat, and gross and fleshy! And he forsook the God that made him, And made light of his protecting Rock." And, lastly, the Chronicler has pointed the same moral of human fickleness and frailty in the case of an individual, Uzziah or Azariah, the powerful king of Judah, whose prosperity seduced him into presumption and profanity: {2Ch_26:16} "When he grew strong, his heart rose high, until he dealt corruptly, and was unfaithful to Iahvah his God." I need not enlarge on the perils of prosperity; they are known by bitter experience to every Christian man. Not without good reason do we pray to be delivered from evil "In all time of our wealth"; nor was that poet least conversant with human nature who wrote that "Sweet are the uses of adversity."

"And now"-a common formula in drawing an inference and concluding an argument-"what hast thou to do with the way of Egypt, to drink the waters of Shihor" (the Black River, the Nile); "and what hast thou to do with the way to Assyria, to drink the waters of the River?" (par excellence, i.e., the Euphrates). "Thy wickedness correcteth thee, and thy revolts it is that chastise thee. Know then, and see that evil and bitter is thy forsaking Iahvah thy God, and thine having no dread of Me, saith the Lord Iahvah Sabaoth" (Jer_2:18-19). And now-as the cause of all thy misfortunes lies in thyself-what is the use of seeking a cure for them abroad? Egypt will prove as powerless to help thee now, as Assyria proved in the days of Ahaz (Jer_2:36 sq.). The Jewish people, anticipating the views of certain modern historians, made a wrong diagnosis of their own evil case. They traced all that they had suffered, and were yet to suffer, to the ill will of the two great powers of their time; and supposed that their only salvation lay in conciliating the one or the other. And as Isaiah found it necessary to cry woe on the rebellious children, "that walk to go down into Egypt, and have not asked at My mouth; to strengthen themselves in the strength of Pharaoh, and to trust in the shadow of Egypt!," {Isa_30:1 sq.} so now, after so much experience of the futility and positive harmfulness of these unequal alliances, Jeremiah has to lift his voice against the same national folly.

The "young lions" of Jer_2:15 must denote the Assyrians, as Egypt is expressly named in Jer_2:16. The figure is very appropriate, for not only was the lion a favourite subject of Assyrian sculpture; not only do the Assyrian kings boast of their prowess as lion hunters, while they even tamed these fierce creatures, and trained them to the chase; but the great strength and predatory habits of the king of beasts made him a fitting symbol of that great empire whose irresistible power was founded upon and sustained by wrong and robbery. This reference makes it clear that the prophet is contemplating the past; for Assyria was at this time already tottering to its fall, and the Israel of his day, i.e., the surviving kingdom of Judah, had no longer any temptation to court the countenance of that decaying if not already ruined empire. The sin of Israel is an old one; both it and its consequences belong to the past (Jer_2:20 compared with Jer_2:14); and the national attempts to find a remedy must be referred to the same period. Jer_2:36 makes it evident that the prophets contemporaries concerned themselves only about an Egyptian alliance.

It is an interesting detail that for "the waters of Shihor," the LXX gives "waters of Gihon," which it will be remembered is the name of one of the four rivers of Paradise, and which appears to have been the old Hebrew name of the Nile (Ecclus. 24:27; Jos., "Ant.," 1:1, 3). Shihor may be an explanatory substitute. For the rest, it is plain that the two rivers symbolise the two empires; {cf. Isa_8:7; Jer_46:7} and the expression "to drink the waters" of them must imply the receiving and, as it were, absorption of whatever advantage might be supposed to accrue from friendly relations with their respective countries. At the same time, a contrast seems to be intended between these earthly waters, which could only disappoint those who sought refreshment in them, and that "fountain of living waters" (Jer_2:13) which Israel had forsaken. The nation sought in Egypt its deliverance from self-caused evil, much as Saul had sought guidance from witches when he knew himself deserted by the God whom by disobedience he had driven away. In seeking thus to escape the consequences of sin by cementing alliances with heathen powers, Israel added sin to sin. Hence (in Jer_2:19) the prophet reiterates with increased emphasis what he has already suggested by a question (Jer_2:17): "Thy wickedness correcteth thee, and thy revolts it is that chastise thee. Know then, and see that evil and bitter is thy forsaking of Iahweh thy God, and thine having no dread of Me!" Learn from these its bitter fruits that the thing itself is bad Job_21:33, quoted by Hitzig, is not a real parallel; nor can the sentence, as it stands, be rendered, ("Und dass die Scheu vor mir nicht an-dich kam"); and renounce that which its consequences declare to be an evil course, instead of aggravating the evil of it by a new act of unfaithfulness.

"For long ago didst thou break thy yoke, didst thou burst thy bonds, and saidst, I will not serve: for upon every high hill, and under each evergreen tree thou wert crouching in fornication" (Jer_2:20-24). Such seems to be the best way of taking a verse which is far from clear as it stands in the Masoretic text. The prophet labours to bring home to his hearers a sense of the reality of the national sin; and he affirms once more (Jer_2:5, Jer_2:7) that Israels apostasy originated long ago, in the early period of its history, and implies that the taint thus contracted is a fact which can neither be denied nor obliterated The punctuators of the Hebrew text, having pointed the first two verbs as in the 1st pers. instead of the 2d feminine, were obliged, further, to suggest the reading "I will not transgress," for the original phrase "I will not serve"; a variant which is found in the Targum, and many MSS. and editions. "Serving" and "bearing the yoke" are equivalent expressions; {Jer_27:11-12} so that, if the first two verbs were really in the 1st pers., the sentence ought to be continued with, "And I said, Thou shalt not serve." But the purport of this verse is to justify the assertion of the last, as is evident from the introductory particle "for," The Syriac supports; and the LXX and Vulg. have the two leading verbs in the 2d pers. {Jer_4:19} The meaning is that Israel, like a stubborn ox, has broken the yoke imposed on him by Iahvah; a statement which is repeated in Jer_5:5 : "But these have altogether broken the yoke, they have burst the bonds." {cf. Jer_2:31, infra; Hos_4:16 Act_26:14}

"Yet I-I planted thee with" (or, "as") "noble vines, all of them genuine shoots; and how hast thou turned Me thyself into the wild offshoots of a foreign vine?" (Jer_2:21). The thought seems to be borrowed from Isaiahs Song of the Beloveds Vineyard. {Isa_5:1 sqq.} The nation is addressed as a person, endowed with a continuity of moral existence from the earliest period. "The days of the life of a man may be numbered; but the days of Israel are innumerable" (Ecclus. 37:25). It was with the true seed of Abraham, the real Israel, that Iahvah had entered into covenant; {Exo_18:19; Rom_9:7} and this genuine offspring of the patriarch had its representatives in every succeeding generation, even in the worst of times. {1Ki_19:18} But the prophets argument seems to imply that the good plants had reverted to a wild state, and that the entire nation had become hopelessly degenerate; which was not far from the actual condition of things at the close of his career. The culmination of Israels degeneracy, however, was seen in the rejection of Him to whom "gave all the prophets witness." The Passion of Christ sounded a deeper depth of sacred sorrow than the passion of any of His forerunners. "O Jerusalem, Jerusalem! Thou that killest the prophets, and stonest them that are sent unto thee!"

"Then on My head a crown of thorns I wear;

For these are all the grapes Sion doth bear,

Though I My vine planted and watered there:

Was ever grief like Mine?"

"For if thou wash with natron, and take thee much soap, spotted (crimsoned; Targ. Isa_1:18 : or written, recorded) is thy guilt before Me, saith My Lord Iahvah." Comparison with Isa_1:18, "Though thy sins be as scarlet though they be red like crimson," suggests that the former rendering of the doubtful word is correct; and this idea is plainly better suited to the context than a reference to the Books of Heaven, and the Recording Angel; for the object of washing is to get rid of spots and stains.

"How canst thou say, I have not defiled myself; after the Baals I have not gone: See thy way in the valley, know what thou hast done, O swift she-camel, running hither and thither" (literally, intertwining or crossing her ways) (Jer_2:23). The prophet anticipates a possible attempt at self-justification; just as in Jer_2:35 he complains of Israels self-righteousness. Both here and there he is dealing with his own contemporaries in Judah; whereas the idolatry described in Jer_2:20 sqq. is chiefly that of the ruined kingdom of Ephraim. {Jer_3:24; 2Ki_17:10} It appears that the worship of Baal proper only existed in Judah for a brief period in the reign of Ahaziahs usurping queen Athaliah, side by side with the worship of Iahvah; {2Ch_23:17} while on the high places and at the local sanctuaries the God of Israel was honoured. {2Ki_18:22} So far as the prophets complaints refer to old times, Judah could certainly boast of a relatively higher purity than the northern kingdom; and the manifold heathenism of Manassehs reign had been abolished a whole year before this address was delivered. {2Ch_34:3 sqq.} "The valley" spoken of as the scene of Judahs misdoings is that of Ben-Hinnom, south of Jerusalem, where, as the prophet elsewhere relates, {Jer_7:31, 2Ki_23:10} the people sacrificed children by fire to the God Molech, whom he expressly designates as a Baal, {Jer_19:5; Jer_32:35} using the term in its wider significance, which includes all the aspects of the Canaanite sun god. And because Judah betook herself now to Iahvah, and now to Molech, varying, as it were, her capricious course from right to left and from left to right, and halting evermore between two opinions, {1Ki_18:21} the prophet calls her "a swift young she-camel," (swift, that is, for evil) intertwining, or crossing her ways." The hot zeal with which the people wantonly plunged into a sensual idolatry is aptly set forth in the figure of the next verse. A "wild ass, used to the wilderness, {Job_24:5} in the craving of her soul she snuffeth up {Jer_14:6} the wind" (not "lasst sie kaum Athem genug finden, indem sie denselben vorweg vergeudet," as Hitzig; but, as a wild beast scenting prey, cf. Jer_14:6, or food afar off, she scents companions at a distance); "her greedy lust, who can turn it back? None that seek her need weary themselves; in her month they find her." While passion rages, animal instinct is too strong to be diverted from its purpose; it is idle to argue with blind appetite; it goes straight to its mark, like an arrow from a bow. Only when it has had its way, and the reaction of nature follows, does the influence of reason become possible. Such was Israels passion for the false gods. They had no need to seek her; {Hos_2:7; Eze_16:34} in the hour of her infatuation she fell an easy victim to their passive allurements. (The "month" is the season when the sexual instinct is strong.) Warnings fell on deaf ears. "Keep back thy foot from bareness, and thy throat from thirst!" This cry of the prophets availed nothing: "Thou saidst, It is vain! (sc. that thou urgest me.) No, for I love the strangers and after them will I go!" The meaning of the admonition is not very clear. Some (e.g., Rosenmuller) have understood a reference to the shameless doings and the insatiable cravings of lust. Others (as Gesenius) explain the words thus: "Do not pursue thy lovers in such hot haste as to wear thy feet bare in the wild race!" Others, again, take the prohibition literally, and connect the barefootedness and the thirst with the orgies of Baal worship (Hitz.), in which the priests leaped or rather limped with bare feet (what proof?) on the blazing altar, as an act of religious mortification, shrieking the while till their throats were parched and dry {Psa_69:4} in frenzied appeal to their lifeless god. {cf. Exo_3:5; 2Sa_15:30; 1Ki_18:26} In this case the command is, Cease this self-torturing and bootless worship! But the former sense seems to agree better with the context.

"Like the shame of a thief, when he is detected, so are the house of Israel ashamed they, their kings, their princes, and their priests, and their prophets"; in that they say (are ever saying) to the wood, {Jer_3:9 in Hebrews masc.} Thou art my father! {Jer_3:4} and to the stone (in Hebrews fem.), Thou didst bring me forth! For they {Jer_32:33} have turned towards Me the back and not the face; but in the time of their trouble they say (begin to say), O rise and save us! But where are thy gods that thou madest for thyself? Let them arise, if they can save thee in the time of thy trouble; for numerous as thy cities are thy gods become, O Judah!" (Jer_2:26-28). "The Shame" is the well known title of opprobrium which the prophets apply to Baal. Even in the histories, which largely depend on prophetic sources, we find such substitutions as Ishbosheth for Eshbaal, the "Man of Shame" for "Baals Man." Accordingly, the point of Jer_2:26 sqq. is, that as Israel has served the Shame, the idol gods, instead of Iahvah, shame has been and will be her reward: in the hour of bitter need, when she implores help from the One true God, she is put to shame by being referred back to her senseless idols. The "Israel" intended is the entire nation, as in Jer_2:3, and not merely the fallen kingdom of Ephraim. In Jer_2:28 the prophet specially addresses Judah, the surviving representative of the whole people. In the book of Judges {Jdg_10:10-14} the same idea of the attitude of Iahvah towards His faithless people finds historical illustration. Oppressed by the Ammonites they "cried unto the Lord, saying, We have sinned against Thee, in that we have both forsaken our own God, and have served the Baals"; but Iahvah, after reminding them of past deliverances followed by fresh apostasies, replies: "Go, and cry unto the gods which ye have chosen; let them save you in the time of your distress!" Here also we hear the echoes of a prophetic voice. The object of such ironical utterances was by no means to deride the self-caused miseries in which Israel was involved; but, as is evident from the sequel of the narrative in Judges, to deepen penitence and contrition, by making the people realise the full flagrancy of their sin, and the suicidal folly of their desertions of the God whom, in times of national distress, they recognised the only possible Saviour. In the same way and with the same end in view, the prophetic psalmist of Deuteronomy 32 represents the God of Israel as asking (Jer_2:37) "Where are their gods: the Rock in which they sought refuge? That used to eat the flesh of their sacrifices, that drank the wine of their libation? Let them arise and help you; let them be over you a shelter!" The purpose is to bring home to them a conviction of the utter vanity of idol worship; for the poet continues: "See now that I even I am He (the One God) and there is no god beside Me (with Me, sharing My sole attributes); Tis I that kill and save alive; I have crushed, and I heal." The folly of Israel is made conspicuous, first by the expression "Saying to the wood, Thou art my father, and to the stone, Thou didst bring me forth"; and secondly, by the statement, "Numerous as thy cities are thy gods become, O Judah!" In the former we have a most interesting glimpse of the point of view of the heathen worshipper of the seventh century B.C., from which it appears that by a god he meant the original, i.e., the real author of his own existence. Much has been written in recent years to prove that mans elementary notions of deity are of an altogether lower kind than those which find expression in the worship of a Father in heaven; but when we see that such an idea could subsist even in connection with the most impure nature worships, as in Canaan, and when we observe that it was a familiar conception in the religion of Egypt several thousand years previously, we may well doubt whether this idea of an Unseen Father of our race is not as old as humanity itself.

The sarcastic reference to the number of Judahs idols may remind us of what is recorded of classic Athens, in whose streets it was said to be easier to find a god than a man. The irony of the prophets remark depends on the consideration that there is, or ought to be, safety in numbers. The impotency of the false gods could hardly be put in a stronger light in words as few as the prophet has used. In Jer_11:13 he repeats the statement in an amplified form: "For numerous as thy cities have thy gods become, O Judah; and numerous as the streets of Jerusalem have ye made altars for The Shame, altars for sacrificing to the Baal." From this passage, apparently, the LXX derived the words which it adds here: "And according to the number of the streets of Jerusalem did they sacrifice to the (image of) Baal."

"Why contend ye with Me? All of you have rebelled against Me, saith Iahvah. In vain have I smitten your sons"; correction they (i.e., the people; but LXX may be correct), received not! your own sword hath eaten up your prophets, like a destroying lion. Generation that ye are! See the word of Iahvah! Is it a wilderness that I have been to Israel, or a land of deepest gloom? Why have My people said, We are free; we will come no more unto Thee? Doth a virgin forget her ornaments, a bride her bands (or garlands, Rashi)? yet My people hath forgotten Me days Without number (Jer_2:29-32). The question why contend or dispute ye or, as the LXX has it, talk ye towards or about Me implies that the people murmured at the reproaches and menaces of the prophet (Jer_2:26 sqq.). He answers them by denying their right to complain. Their rebellion has been universal; no chastisement has reformed them; Iahvah has done nothing that can be alleged in excuse of their unfaithfulness; their sin is, therefore, a portentous anomaly, for which it is impossible to find a parallel in ordinary human conduct. In vain had "their sons," the young men of military age, fallen in battle; {Amo_4:10} the nation had stubbornly refused to see in such disasters a sign of Iahvahs displeasure; a token of Divine chastisement; or rather, while recognising the wrath of heaven, they had obstinately persisted in believing in false explanations of its motive, and refused to admit that the purpose of it was their religious and moral amendment. And not only had the nation refused warning, and despised instruction, and defeated the purposes of the Divine discipline. They had slain their spiritual monitors, the prophets, with the sword; the prophets who had founded upon the national disasters their rebukes of national sin, and their earnest calls to penitence and reform. {1Ki_19:10; Neh_9:26; Mat_23:37} And so when at last the long deferred judgment arrived, it found a political system ready to go to pieces through the feebleness and corruption of the ruling classes; a religious system, of which the spirit had long since evaporated, and which simply survived in the interests of a venal priesthood, and its intimate allies, who made a trade of prophecy; and a kingdom and people ripe for destruction.

At the thought of this crowning outrage, the prophet cannot restrain his indignation. "Generation that ye are!" he exclaims, "behold the word of the Lord. Is it a wilderness that I have been to Israel, or a land of deepest gloom?" Have I been a thankless, barren soil, returning nothing for your culture? The question is more pointed in Hebrew than in English; for the same term means both to till the ground, and to serve and worship God. We have thus an emphatic repetition of the remonstrance with which the address opens: Iahvah has not been unmindful of Israels service; Israel has been persistently ungrateful for Iahvahs gracious love. The cry "We are free!" implies that they had broken away from a painful yoke and a burdensome service (cf. Jer_2:20); the yoke being that of the Moral Law, and the service that perfect freedom which consists in subjection to Divine Reason. Thus sin always triumphs in casting away mans noblest prerogative; in trampling under foot that loyalty to the higher ideal which is the bridal adornment and the peculiar glory of the soul.

"Why hurriest thou to seek thy love?" (Lit. "why dost thou make good thy way?" somewhat as we say, "to make good way with a thing") (Jer_2:33). The key to the meaning here is supplied by Jer_2:36 : "Why art thou in such haste to change thy way? In (Of) Egypt also shalt thou be disappointed, as thou wert in Assyria." The "way" is that which leads to Egypt; and the "love" is that apostasy from Iahvah which invariably accompanies an alliance with foreign peoples (Jer_2:18). If you go to Assyria, you "drink the waters of the Euphrates," i.e., you are exposed to all the malign influences of the heathen land. Elsewhere, also, {Jer_4:30} Jeremiah speaks of the foreign peoples, whose connection Israel so anxiously courted, as her "lovers"; and the metaphor is a common one in the prophets.

The words which follow are obscure. "Therefore the evil things also hast thou taught thy ways." What "evil things"? Elsewhere the term denotes "misfortunes, calamities."; {Lam_3:38} and so probably here (cf. Jer_3:5). The sense seems to be: Thou hast done evil, and in so doing hast taught Evil to dog thy steps! The term evil obviously suggests the two meanings of sin and the punishment of sin; as we say, "Be sure your sin will find you out!" Jer_2:34 explains what was the special sin that followed and clung to Israel: "Also in thy skirts (the borders of thy garments) are they (the evil things) found (viz.), the life blood of innocent helpless ones; not that thou didst find them house breaking, (and so hadst excuse for slaying them); {Exo_22:2} but for all these (warnings or, because of all these apostasies and dallyings with the heathen, which they denounced) (cf. Jer_3:7), thou slewest them." The murder of the prophets (Jer_2:30) was the unatoned guilt which clung to the skirts of Israel.

"And thou saidst, Certainly I am absolved! Surely His wrath is turned away from me! Behold I will reason with thee, because thou sayest, I sinned not!" (Jer_35:1). This is what the people said when they murdered the prophets. They, and doubtess their false guides, regarded the national disasters as so much atonement for their sins. They believed that Iahvahs wrath had exhausted itself in the infliction of what they had already endured, and that they were now absolved from their offences. The prophets looked at the matter differently. To them, national disasters were warnings of worse to follow, unless the people would take them in that sense, and turn from their evil ways. The people preferred to think that their account with Iahvah had been balanced and settled by their misfortunes in war (Jer_2:30). Hence they slew those who never wearied of affirming the contrary, and threatening further woe, as false prophets. {Deu_18:20} The saying, "I sinned not!" refers to these cruel acts; they declared themselves guiltless in the matter of slaying the prophets, as if their blood was on their own heads. The only practical issue of the national troubles was that instead of reforming, they sought to enter into fresh alliances with the heathen, thus, from the point of view of the prophets, adding sin to sin. "Why art thou in such haste to change thy way? (i.e., thy course of action, thy foreign policy). Through Egypt also shalt thou be shamed, as thou hast been shamed through Assyria. Out of this affair also (or, from him, as the country is perhaps personified as a lover of Judah;) shalt thou go forth with thine hands upon thine head (in token of distress, 2Sa_13:19 : Tamar); for Iahvah hath rejected the objects of thy trust, so that thou canst not be successful regarding them" (Jer_2:36-37). The Egyptian alliance, like the former one with Assyria, was destined to bring nothing but shame and confusion to the Jewish people. The prophet urges past experience of similar undertakings, in the hope of deterring the politicians of the day from their foolish enterprise. But all that they had learnt from the failure and loss entailed by their intrigues with one foreign power was, that it was expedient to try another. So they made haste to "change their way," to alter the direction of their policy from Assyria to Egypt. King Hezekiah had renounced his vassalage to Assyria, in reliance, as it would seem, on the support of Taharka, king of Egypt and Ethiopia; {2Ki_18:7; cf. Isa_30:1-5} and now again the nation was coquetting with the same power. As has been stated, an Egyptian force lay at this time on the confines of Judah, and the prophet may be referring to friendly advances of the Jewish princes towards its leaders.

In the Hebrew, chapter 3 opens with the word "saying". No real parallel to this can be found elsewhere, and the Sept. and Syriac omit the term. Whether we follow these ancient authorities, and do the same, or whether we prefer to suppose that the prophet originally wrote, as usually, "And the Word of Iahvah came unto me, saying," will not make much difference. One thing is clear; the division of the chapters is in this instance erroneous, for the short section, Jer_3:1-5, obviously belongs to and completes the argument of chapter 2. The statement of Jer_2:37, that Israel will not prosper in the negotiations with Egypt, is justified in Jer_3:1 by the consideration that prosperity is an outcome of the Divine favour, which Israel has forfeited. The rejection of Israels "confidences" implies the rejection of the people themselves. {Jer_7:29} "If a man divorce his wife and she go away from him, (de chez lui), and become another mans, doth he (her former husband) return unto her again? Would not that land be utterly polluted?" It is the case contemplated in the Book of the Law, {Deu_24:1-4} the supposition being that the second husband may divorce the woman, or that the bond between them may be dissolved by his death. In either contingency, the law forbade reunion with the former husband, as "abomination before Iahvah"; and Davids treatment of his ten wives, who had been publicly wedded by his rebel son Absalom, proves the antiquity of the usage in this respect. {2Sa_20:3} The relation of Israel to Iahvah is the relation to her former husband of the divorced wife who has married another. If anything it is worse. "And thou, thou hast played the harlot with many paramours; and shalt thou return unto Me? saith Iahvah." The very idea of it is rejected with indignation. The author of the law will not so flagrantly break the law. (With the Hebrews form of the question, cf. the Latin use of the infin. "Mene incepto desist, re victam?") The details of the unfaithfulness of Israel-the proofs that she belongs to others and not to Iahvah-are glaringly obvious; contradiction is impossible. "Lift up thine eyes upon the bare fells, and see!" cries the prophet; "where hast thou not been forced? By the roadsides thou satest for them like a Bedawi in the wilderness, and thou pollutedst the land with thy whoredom and with thrine evil." On every hilltop the evidence of Judahs sinful dalliance with idols was visible; in her eagerness to consort with the false gods, the objects of her infatuation, she was like a courtesan looking out for paramours by the wayside, {Gen_38:14} or an Arab lying in wait for the unwary traveller in the desert. There may be a reference to the artificial bamoth, or "high places" erected at the top of the streets, on which the wretched women, consecrated to the shameful rites of the Canaanite goddess Ashtoreth, were wont to sit plying their trade of temptation. {2Ki_23:8; Eze_16:25} We must never forget that, repulsive and farfetched as these comparisons of an apostate people to a sinful woman may seem to us, the ideas and customs of the time made them perfectly apposite. The worship of the gods of Canaan involved the practice of the foulest impurities; and by her revolt from Iahvah, her lord and husband, according to the common Semitic conception of the relation between a people and their god, Israel became a harlot in fact as well as in figure. The land was polluted with her "whoredoms," i.e., her worship of the false gods, and her practice of their vile rites; and with her "evil," as instanced above {Jer_2:30; Jer_2:35} in the murder of those who protested against these things (Num_35:33; Psa_106:38. As a punishment for these grave offences, "the showers were withholden, and the spring rains fell not"; but the merciful purpose of this Divine chastisement was not fulfilled; the people were not stirred to penitence, but rather hardened in their sins: "but thou hadst a harlots forehead; thou refusedst to be made ashamed!" And now the day of grace is past, and repentance comes too late. "Hast thou not but now called unto Me, My Father! Friend of my youth wert Thou? Will He retain His wrath forever? or keep it without end?" (Jer_3:3, Jer_3:5). The reference appears to be to the external reforms accomplished by the young king Josiah in his twelfth year-the year previous to the utterance of this prophecy; when, as we read in 2Ch_34:3, "He began to purge Judah and Jerusalem from the high places, and the Asherim, and the carven images, and the molten images. To all appearances was a return of the nation to its old allegiance; the return of the rebellious child to its father, of the erring wife to the husband of her youth. By those two sacred names which in her inexcusable fickleness and ingratitude she had lavished upon stocks and stones, Israel now seemed to be invoking the relenting compassion of her alienated God. {Jer_2:27; Jer_2:2} But apart from the doubt attaching to the reality of reformations to order, carried out in obedience to a royal decree apart from the quest on whether outward changes so easily and rapidly accomplished, in accordance with the will of an absolute monarch, were accompanied by any tokens of a genuine national repentance; the sin of Israel had gone too far, and been persisted in too long, for its terrible consequences to be Averted."behold,"-it is the closing sentence of the address; a sentence fraught with despair and the certainty of coming rum; -"Behold, thou hast planned and accomplished the evil; {Jer_2:33} and thou hast prevailed! The approaches of the people are met by the assurance that their own plans and doings, rather than Iahvahs wrath, are the direct cause of past and prospective adversity; ill doing is the mother of ill fortune. Israel inferred from her troubles that God was angry with her; and she is informed by His prophet that, had she been bent on bringing those troubles about, she could not have chosen any other line of conduct than that which she had actually pursued. The term "evils" again suggests both the false and impure worships, and their calamitous moral consequences. Against the will of Iahvah, His people "had wrought for its own ruin," and had prevailed.

And now let us take a farewell look at the discourse in its entirety. Beginning at the beginning, the dawn of his peoples life as a nation, the young prophet declares that in her early days, in the old times of simple piety and the uncorrupted life of the desert, Israel had been true to her God; and her devotion to her Divine spouse had been rewarded by guidance and protection. "Israel was a thing consecrated to Iahvah; whoever eat of it was held guilty, and evil came upon them." {Jer_2:1-3} This happy state of mutual love and trust between the Lord and His people began to change with the great change in outward circumstances involved in their conquest of Canaan and settling among the aboriginal inhabitants as the ruling race. With the lands and cities of the conquered, the conquerors soon learned to adopt also their customs of worship, and the licentious merriment of their sacrifices and festivals. Gradually they lost all sense of any radical distinction between the God of Israel and the local deities at whose ancient sanctuaries they now worshipped Him. Soon they forgot their debt to Iahvah; His gracious and long-continued guidance in the Arabian steppes, and the loving care which had established them in the goodly land of orchards and vineyards and cornfields. The priests ceased to care about ascertaining and declaring His will; the princes openly broke His laws; and the popular prophets spoke in the name of the popular Baals (Jer_3:4-8). There was something peculiarly strange and startling in this general desertion of the national God and Deliverer; it was unparalleled among the surrounding heathen races. They were faithful to gods that were no gods; Israel actually exchanged her Glory, the living source of all her strength and well-being, for a useless, helpless idol. Her behaviour was as crazy as if she had preferred a cistern, all cracks and fissures, that could not possibly hold water, to a never failing fountain of sweet spring water (Jer_3:9-13). The consequences were only too plain to such as had eyes to see. Israel, the servant, the favoured slave of Iahvah, was robbed and spoiled. The "lions," the fierce and rapacious warriors of Assyria, had ravaged his land; and ruined his cities; while Egypt was proving but a treacherous friend, pilfering and plundering on the borders of Judah. It was all Israels own doing; forsaking his God, he had forfeited the Divine protection. It was his own apostasy, his own frequent and flagrant revolts which were punishing him thus. Vain, therefore, utterly vain were his endeavours to find deliverance from trouble in an alliance with the great heathen powers of South or North (Jer_3:14-19). Rebellion was no new feature in the national history. No; for of old the people had broken the yoke of Iahvah, and burst the bonds of His ordinances, and said, I will not serve! and on every high hill, and under every evergreen tree, Israel had bowed down to the Baalim of Canaan, in spiritual adultery from her Divine Lord and Husband. The change was a portent; the noble vine shoot had degenerated into a worthless wilding (Jer_3:20-21). The sin of Israel was inveterate and ingrained: nothing could wash out the stain of it. Denial of her guilt was futile; the dreadful rites in the valley of Hinnom witnessed against her. Her passion for the foreign worships was as insatiable and headstrong as the fierce lust of the camel or the wild ass. To protests and warnings her sole reply was:-"It is in vain! I love the strangers, and them will I follow!" The outcome of all this wilful apostasy was the shame of defeat and disaster, the humiliation of disappointment, when the helplessness of the stocks and stones, which had supplanted her Heavenly Father, was demonstrated by the course of events. Then she bethought her of the God she had so lightly forsaken, only to hear in His silence a bitterly ironical reference to the multitude of her helpers, the gods of her own creation. The national reverses failed of the effect intended in the counsels of Providence. Her sons had fallen in battle; but instead of repenting of her evil ways, she slew the faithful prophets who warned her of the consequences of her misdeeds (Jer_3:20-30). It was the crowning sin; the cup of her iniquity was full to overflowing. Indignant at the memory of it, the prophet once more insists that the national crimes are what has put misfortune on the track of the nation; and chiefly, this heinous one of killing the messengers of God like housebreakers caught in the act; and then aggravating their guilt by self-justification, and by resorting to Egypt for that help which they despaired of obtaining from an outraged God. All such negotiations, past or present, were doomed to failure beforehand; the Divine sentence had gone forth, and it was idle to contend against it (Jer_2:31-37). Idle also it was to indulge in hopes of the restoration of Divine favour. Just as it was not open to a discarded wife to return to her husband after living with another; so might not Israel be received back into her former position of the Bride of Heaven, after she had "played the harlot with many lovers." Doubtless of late she had given tokens of remembering her forgotten Lord, calling upon the Father who had been the Guide of her youth, and deprecating the continuance of His wrath. But the time was long since past when it was possible to avert the evil consequences Of her misdoings. She had, as it were, steadily purposed and wrought out her own evils; both her sins and her sufferings past and to come: the iron sequence could not be broken; the ruin she had courted lay before her in the near future: she had "prevailed." All efforts such as she was now making to stave it off were like a deathbed repentance; in the nature of things, they could not annihilate the past, nor undo what had been done, nor substitute the fruit of holiness for the fruit of sin, the reward of faithfulness and purity for the wages of worldliness, sensuality, and forgetfulness of God.

Thus the discourse starts with impeachment, and ends with irreversible doom. Its tone is comminatory throughout; nowhere do we hear, as in other prophecies, the promise of pardon in return for penitence. Such preaching was necessary, if the nation was to be brought to a due sense of its evil; and the reformation of the eighteenth of Josiah, which was undoubtedly accompanied by a considerable amount of genuine repentence among the governing classes, was in all likelihood furthered by this and similar prophetic orations.

William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.

2:1-13 Jeremiah used images of marriage, infidelity, and divorce to represent Judah’s spiritual apostasy.

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

Here is, I. A command given to Jeremiah to go and carry a message from God to the inhabitants of Jerusalem. He was charged in general (Jer 1:17) to go and speak to them; here he is particularly charged to go and speak this to them. Note, It is good for ministers by faith and prayer to take out a fresh commission when they address themselves solemnly to any part of their work. Let a minister carefully compare what he has to deliver with the word of God, and see that it agrees with it, that he may be able to say, not only, The Lord sent me, but, He sent me to speak this. He must go from Anathoth, where he lived in a pleasant retirement, spending his time (it is likely) among a few friends and in the study of the law, and must make his appearance at Jerusalem, that noisy tumultuous city, and cry in their ears, as a man in earnest and that would be heard: "Cry aloud, that all may hear, and none may plead ignorance. Go close to them, and cry in the ears of those that have stopped their ears."

II. The message he was commanded to deliver. He must upbraid them with their horrid ingratitude in forsaking a God who had been of old so kind to them, that this might either make them ashamed and bring them to repentance, or might justify God in turning his hand against them.

1. God here puts them in mind of the favours he had of old bestowed upon them, when they were first formed into a people (Jer 2:2): "I remember for thy sake, and I would have thee to remember it, and improve the remembrance of it for thy good; I cannot forget the kindness of thy youth and the love of thy espousals."

(1.) This may be understood of the kindness they had for God; it was not such indeed as they had any reason to boast of, or to plead with God for favour to be shown them (for many of them were very unkind and provoking, and, when they did return and enquire early after God, they did but flatter him), yet God is pleased to mention it, and plead it with them; for, though it was but little love that they showed him, he took it kindly. When they believed the Lord and his servant Moses, when they sang God's praise at the Red Sea, when at the foot of Mount Sinai they promised, All that the Lord shall say unto us we will do and will be obedient, then was the kindness of their youth and the love of their espousals. When they seemed so forward for God he said, Surely they are my people, and will be faithful to me, children that will not lie. Note, Those that begin well and promise fair, but do not perform and persevere, will justly be upbraided with their hopeful and promising beginnings. God remembers the kindness of our youth and the love of our espousals, the zeal we then seemed to have for him and the affection wherewith we made our covenants with him, the buds and blossoms that never came to perfection; and it is good for us to remember them, that we may remember whence we have fallen, and return to our first love, Rev 2:4, Rev 2:5; Gal 4:15. In two things appeared the kindness of their youth: - [1.] That they followed the direction of the pillar of cloud and fire in the wilderness; and though sometimes they spoke of returning into Egypt, or pushing forward into Canaan, yet they did neither, but for forty years together went after God in the wilderness, and trusted him to provide for them, though it was a land that was not sown. This God took kindly, and took notice of it to their praise long after, that, though much was amiss among them, yet they never forsook the guidance they were under. Thus, though Christ often chid his disciples, yet he commended them, at parting, for continuing with him, Luk 22:28. It must be the strong affection of the youth, and the espousals, that will carry us on to follow God in a wilderness, with an implicit faith and an entire resignation; and it is a pity that those who have so followed him should ever leave him. [2.] That they entertained divine institutions, set up the tabernacle among them, and attended the service of it. Israel was then holiness to the Lord; they joined themselves to him in covenant as a peculiar people. Thus they began in the spirit, and God puts them in mind of it, that they might be ashamed of ending in the flesh.

(2.) Or it may be understood of God's kindness to them; of that he afterwards speaks largely. When Israel was a child, then I loved him, Hos 11:1. He then espoused that people to himself with all the affection with which a young man marries a virgin (Isa 62:5), for the time was a time of love, Eze 16:8. [1.] God appropriated them to himself. Though they were a sinful people, yet, by virtue of the covenant made with them and the church set up among them, they were holiness to the Lord, dedicated to his honour and taken under his special tuition; they were the first fruits of his increase, the first constituted church he had in the world; they were the first-fruits, but the full harvest was to be gathered from among the Gentiles. The first-fruits of the increase were God's part of it, were offered to him, and he was honoured with them; so were the people of the Jews; what little tribute, rent, and homage, God had from the world, he had it chiefly from them; and it was their honour to be thus set apart for God. This honour have all the saints; they are the first-fruits of his creatures, Jam 1:18. [2.] Having espoused them, he espoused their cause, and became an enemy to their enemies, Exo 23:22. Being the first-fruits of his increase, all that devoured him (so it should be read) did offend; they trespassed, they contracted guilt, and evil befel them, as those were reckoned offenders that devoured the first-fruits, or any thing else that was holy to the Lord, that embezzled them, or converted them to their own use, Lev 5:15. Whoever offered any injury to the people of God did so at their peril; their God was ready to avenge their quarrel, and said to the proudest of kings, Touch not my anointed, Psa 105:14, Psa 105:15; Exo 17:14. He had in a special manner a controversy with those that attempted to debauch them and draw them off from being holiness to the Lord; witness his quarrel with the Midianites about the matter of Peor, Num 25:17, Num 25:18. [3.] He brought them out of Egypt with a high hand and great terror (Deu 4:34), and yet with a kind hand and great tenderness led them through a vast howling wilderness (Jer 2:6), a land of deserts and pits, or of graves, terram sepulchralem - a sepulchral land, where there was ground, not to feed them, but to bury them, where there was no good to be expected, for it was a land of drought, but all manner of evil to be feared, for it was the shadow of death. In that darksome valley they walked forty years; but God was with them; his rod, in Moses's hand, and his staff, comforted them, and even there God prepared a table for them (Psa 23:4, Psa 23:5), gave them bread out of the clouds and drink out of the rocks. It was a land abandoned by all mankind, as yielding neither road nor rest. It was no thoroughfare, for no man passed through it - no settlement, for no man dwelt there. For God will teach his people to tread untrodden paths, to dwell alone, and to be singular. The difficulties of the journey are thus insisted on, to magnify the power and goodness of God in bringing them, through all, safely to their journey's end at last. All God's spiritual Israel must own their obligations to him for a safe conduct through the wilderness of this world, no less dangerous to the soul than that was to the body. [4.] At length he settled them in Canaan (Jer 2:7): I brought you into a plentiful country, which would be the more acceptable after they had been for so many years in a land of drought. They did eat the fruit thereof and the goodness thereof, and were allowed so to do. I brought you into a land of Carmel (so the word is); Carmel was a place of extraordinary fruitfulness, and Canaan was as one great fruitful field, Deu 8:7. [5.] God gave them the means of knowledge and grace, and communion with him; this is implied, Jer 2:8. They had priests that handled the law, read it, and expounded it to them; that was part of their business, Deu 33:8. They had pastors, to guide them and take care of their affairs, magistrates and judges; they had prophets to consult God for them and to make known his mind to them.

2. He upbraids them with their horrid ingratitude, and the ill returns they had made him for these favours; let them all come and answer to this charge (Jer 2:4); it is exhibited in the name of God against all the families of the house of Israel, for they can none of them plead, Not guilty. (1.) He challenges them to produce any instance of his being unjust and unkind to them. Though he had conferred favours upon them in some things, yet, if in other things he had dealt hardly with them, they would not have been altogether without excuse. He therefore puts it fairly to them to show cause for their deserting him (Jer 2:5): "What iniquity have your fathers found in me, or you either? Have you, upon trial, found God a hard master? Have his commands put any hardship upon you or obliged you to any thing unfit, unfair, or unbecoming you? Have his promises put any cheats upon you, or raised your expectations of things which you were afterwards disappointed of? You that have renounced your covenant with God, can you say that it was a hard bargain and that which you could not live upon? You that have forsaken the ordinances of God, can you say that it was because they were a wearisome service, or work that there was nothing to be got by? No; the disappointments you have met with were owing to yourselves, not to God. The yoke of his commandments if easy, and in the keeping of them there is great reward." Note, Those that forsake God cannot say that he has ever given them any provocation to do so: for this we may safely appeal to the consciences of sinners; the slothful servant that offered such a plea as this had it overruled out of his own mouth, Luk 19:22. Though he afflicts us, we cannot say that there is iniquity in him; he does us no wrong. The ways of the Lord are undoubtedly equal; all the iniquity is in our ways. (2.) He charges them with being very unjust and unkind to him notwithstanding. [1.] They had quitted his service: "They have gone from me, nay, they have gone far from me." They studied how to estrange themselves from God and their duty, and got as far as they could out of the reach of his commandments and their own convictions. Those that have deserted religion commonly set themselves at a greater distance from it, and in a greater opposition to it, than those that never knew it. [2.] They had quitted it for the service of idols, which was so much the greater reproach to God and his service; they went from him, not to better themselves, but to cheat themselves: They have walked after vanity, that is, idolatry; for an idol is a vain thing; it is nothing in the world, Co1 8:4; Deu 32:21; Jer 14:22. Idolatrous worships are vanities, Act 14:15. Idolaters are vain, for those that make idols are like unto them (Psa 115:8), as much stocks and stones as the images they worship, and good for as little. [3.] They had with idolatry introduced all manner of wickedness. When they entered into the good land which God gave them they defiled it (Jer 2:7), by defiling themselves and disfitting themselves for the service of God. It was God's land; they were but tenants to him, sojourners in it, Lev 25:23. It was his heritage, for it was a holy land, Immanuel's land; but they made it an abomination, even to God himself, who was wroth, and greatly abhorred Israel. [4.] Having forsaken God, though they soon found that they had changed for the worse, yet they had no thoughts of returning to him again, nor took any steps towards it. Neither the people nor the priests made any enquiry after him, took any thought about their duty to him, nor expressed any desire to recover his favour. First, The people said not, Where is the Lord? Jer 2:6. Though they were trained up in an observance of him as their God, and had been often told that he brought them out of the land of Egypt, to be a people peculiar to himself, yet they never asked after him nor desired the knowledge of his ways. Secondly, The priests said not, Where is the Lord? Jer 2:8. Those whose office it was to attend immediately upon him were in no concern to acquaint themselves with him, or approve themselves to him. Those who should have instructed the people in the knowledge of God took no care to get the knowledge of him themselves. The scribes, who handled the law, did not know God nor his will, could not expound the scriptures at all, or not aright. The pastors, who should have kept the flock from transgressing, were themselves ringleaders in transgression: They have transgressed against me. The pretenders to prophecy prophesied by Baal, in his name, to his honour, being backed and supported by the wicked kings to confront the Lord's prophets. Baal's prophets joined with Baal's priests, and walked after the things which do not profit, that is, after the idols which can be no way helpful to their worshippers. See how the best characters are usurped, and the best offices liable to corruption; and wonder not at the sin and ruin of a people when the blind are leaders of the blind.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

CHAPTER II

God expresses his continued regard for his people, long since

chosen, 1-3.

He then expostulates with them on their ungrateful and worse

than heathen return to his regard, 4-11;

at which even the inanimate creation must be astonished,

12, 13.

After this their guilt is declared to be the sole cause of the

calamities which their enemies had power to inflict on them,

14-17.

They are upbraided for their alliances with idolatrous

countries, 18, 19;

and for their strong propensity to idolatry, notwithstanding

all the care and tender mercy of God, 20-29.

Even the chastenings of the Almighty have produced in this

people no repentance, 30.

The chapter concludes with compassionately remonstrating

against their folly and ingratitude in revolting so deeply from

God, and with warning them of the fearful consequences, 31, 37.

NOTES ON CHAP. II

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

II.

(1) The first chapter had given the narrative of the call which had impressed itself indelibly on the prophet’s mind. The next five run on as one continuous whole, and, looking to the fact that the original record of his prophetic work during the reign of Josiah had been destroyed by Jehoiakim (Jer_36:23), and was afterwards re-written from memory, it is probable that we have a kind of précis of what was then destroyed, with some additions (Jer_36:32), and possibly some omissions. In Jer_3:6 we have the name of Josiah definitely mentioned.

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

2. the kindness of thy youths the love of thine espousals] This has been taken as meaning, the kindness and love (a) of Israel towards God, or (b) of God towards Israel. In favour of (a) is urged (i) the sense of the rest of the v., (ii) that the ‘kindness’ and ‘love’ spoken of evidently refer to the past, while God’s attitude of grace towards Israel is still the same that it has ever been. On the other hand for (b) it may be said (i) that the original word (חֶסֶד) is ordinarily used of God’s attitude to man (but see Isa_57:1; Hos_6:4; Hos_6:6), (ii) that even in the wilderness Israel was often unfaithful (cp. Jer_7:25; Eze_2:3; Eze_20:13 ff.), (iii) that the whole tone of Deut., to which these prophecies (see Intr. iii. § 16) are so closely related in language, indicates God’s free choice of Israel and her ingratitude. In this latter case the sense will be (using a bold metaphor), “I have not forgotten my love for my young bride,” i.e. Israel’s consecration and my promise to defend her. For this metaphorical application of the thought of a marriage union between Jehovah and Israel, cp. Isa_54:1; Isa_54:4 ff., Isa_62:4 f.

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.

Moreover, the word of the Lord came to me, saying. Here begins the book, and Jeremiah's first sermon; and the following contains the message he was sent with, to which the preceding chapter is only a preface or introduction. The Targum calls it,

"the word of the prophecy from before the Lord.''

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

Moreover - literally, And. Notice the connection between Jeremiah’s call and first prophecy.

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

God's numerous and continued mercies render the Jews in their idolatry inexcusable, and unparalleled in any nation; and themselves the causes if their calamities, ver. 1-19. Their gross idolatry, ver. 20-28. Incorrigibleness, bloodshedding, and hypocrisy, ver. 29-37.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

"And then came to me the word of Jahveh, saying: Go and publish in the ears of Jerusalem, saying: I have remembered to thy account the love of thy youth, the lovingness of thy courtship time, thy going after me in the wilderness, in a land unsown. Holy was Israel to the Lord, his first-fruits of the produce: all who would have devoured him brought guilt upon themselves: evil came upon him, is the saying of Jahveh." The Jer 2:2 and Jer 2:3 are not "in a certain sense the text of the following reproof" (Graf), but contain "the main idea which shows the cause of the following rebuke" (Hitz.): The Lord has rewarded the people of Israel with blessings for its love to Him. זכר with ל pers. and accus. rei means: to remember to one's account that it may stand him in good stead afterwards - cf. Neh 5:19; Neh 13:22, Neh 13:31; Psa 98:3; Psa 106:45, etc. - that it may be repaid with evil, Neh 6:14; Neh 13:29; Psa 79:8, etc. The perfect זכרתּי is to be noted, and not inverted into the present. It is a thing completed that is spoken of; what the Lord has done, not what He is going on with. He remembered to the people Israel the love of its youth. חסד, ordinarily, condescending love, graciousness and favour; here, the self-devoting, nestling love of Israel to its God. The youth of Israel is the time of the sojourn in Egypt and of the exodus thence (Hos 2:17; Hos 11:1); here the latter, as is shown by the following: lovingness of the courtship. The courtship comprises the time from the exodus out of Egypt till the concluding of the covenant at Sinai (Exo 19:8). When the Lord redeemed Israel with a strong hand out of the power of Egypt, He chose it to be His spouse, whom He bare on eagles' wings and brought unto Himself, Exo 19:4. The love of the bride to her Lord and Husband, Israel proved by its following Him as He went before in the wilderness, the land where it is not sown, i.e., followed Him gladly into the parched, barren wilderness. "Thy going after me" is decisive for the question so much debated by commentators, whether חסד and אהבה stand for the love of Israel to its God, or God's love to Israel. The latter view we find so early as Chrysostom, and still in Rosenm. and Graf; but it is entirely overthrown by the לכתּך אחרי, which Chrysost. transforms into ποιῆσας ἐξακολουθῆσαι μου, while Graf takes no notice of it. The reasons, too, which Graf, after the example of Rosenm. and Dathe, brings in support of this and against the only feasible exposition, are altogether valueless. The assertion that the facts forbid us to understand the words of the love of Israel to the Lord, because history represents the Israelites, when vixdum Aegypto egressos, as refractarios et ad aliorum deorum cultum pronos, cannot be supported by a reference to Deu 9:6, Deu 9:24; Isa 48:8; Amo 5:25., Psa 106:7. History knows of no apostasy of Israel from its God and no idolatry of the people during the time from the exodus out of Egypt till the arrival at Sinai, and of this time alone Jeremiah speaks. All the rebellions of Israel against its God fall within the time after the conclusion of the covenant at Sinai, and during the march from Sinai to Canaan. On the way from Egypt to Sinai the people murmured repeatedly, indeed, against Moses; at the Red Sea, when Pharaoh was pursuing with chariots and horsemen (Exo 14:11.); at Marah, where they were not able to drink the water for bitterness (15:24); in the wilderness of Sin, for lack of bread and meat (Jer 16:2.); and at Massah, for want of water (Jer 17:2.). But in all these cases the murmuring was no apostasy from the Lord, no rebellion against God, but an outburst of timorousness and want of proper trust in God, as is abundantly clear from the fact that in all these cases of distress and trouble God straightway brings help, with the view of strengthening the confidence of the timorous people in the omnipotence of His helping grace. Their backsliding from the Lord into heathenism begins with the worship of the golden calf, after the covenant had been entered into at Sinai (Ex 32), and is continued in the revolts on the way from Sinai to the borders of Canaan, at Taberah, at Kibroth-hattaavah (Num 11), in the desert of Paran at Kadesh (Num 13; 20); and each time it was severely punished by the Lord.

Neither are we to conclude, with J. D. Mich., that God interprets the journey through the desert in meliorem partem, and makes no mention of their offences and revolts; nor with Graf, that Jeremiah looks steadily away from all that history tells of the march of the Israelites through the desert, of their discontent and refractoriness, of the golden calf and of Baal Peor, and, idealizing the past as contrasted with the much darker present, keeps in view only the brighter side of the old times. Idealizing of this sort is found neither elsewhere in Jeremiah nor in any other prophet; nor is there anything of the kind in our verse, if we take up rightly the sense of it and the thread of the thought. It becomes necessary so to view it, only if we hold the whole forty years' sojourn of the Israelites in the wilderness to be the espousal time, and make the marriage union begin not with the covenanting at Sinai, but with the entrance of Israel into Canaan. Yet more entirely without foundation is the other assertion, that the words rightly given as the sense is, "stand in no connection with the following, since then the point in hand is the people's forgetfulness of the divine benefits, its thanklessness and apostasy, not at all the deliverances wrought by Jahveh in consideration of its former devotedness." For in Jer 2:2 it is plainly enough told how God remembered to the people its love. Israel was so shielded by Him, as His sanctuary, that whoever touched it must pay the penalty. קדשׁ are all gifts consecrated to Jahveh. The Lord has made Israel a holy offering consecrated to Him in this, that He has separated it to Himself for a סגלּה, for a precious possession, and has chosen it to be a holy people: Exo 19:5.; Deu 7:6; Deu 14:2. We can explain from the Torah of offering the further designation of Israel: his first-fruits; the first of the produce of the soil or yield of the land belonged, as קדשׁ, to the Lord: Exo 23:19; Num 8:8, etc. Israel, as the chosen people of God, as such a consecrated firstling. Inasmuch as Jahveh is Creator and Lord of the whole world, all the peoples are His possession, the harvest of His creation. But amongst the peoples of the earth He has chosen Israel to Himself for a firstling-people (,ראשׁית הגּוים Amo 6:1), and so pronounced it His sanctuary, not to be profaned by touch. Just as each laic who ate of a firstling consecrated to God incurred guilt, so all who meddled with Israel brought guilt upon their heads. The choice of the verb אכליו is also to be explained from the figure of firstling-offerings. The eating of firstling-fruit is appropriation of it to one's own use. Accordingly, by the eating of the holy people of Jahveh, not merely the killing and destroying of it is to be understood, but all laying of violent hands on it, to make it a prey, and so all injury or oppression of Israel by the heathen nations. The practical meaning of יאשׁמוּ is given by the next clause: mischief came upon them. The verbs יאשׁמוּ and תּבא dna יא are not futures; for we have here to do not with the future, but with what did take place so long as Israel showed the love of the espousal time to Jahveh. Hence rightly Hitz.: "he that would devour it must pay the penalty." An historical proof of this is furnished by the attack of the Amalekites on Israel and its result, Exo 17:8-15.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

Israel’s Lack of Faithfulness

v. 1. Moreover, the word of the Lord came to me, saying, this being an introduction both to the first prophetic discourse and to the whole cycle of Jeremiah’s prophetic messages,

v. 2. Go and cry in the ears of Jerusalem, the expression "in the ears" showing that the prophet should preach to the people living in this center of idolatry with clamoring insistence, saying, Thus ’saith the Lord: I remember thee, the kindness of thy youth, the love which Israel bore the Lord in Egypt and at the time of the Exodus, or the merciful kindness which Israel experienced from the earliest days of its history, the love of thine espousals, at the period between the Exodus from Egypt and the formal establishment of the covenant upon Mount Sinai, when thou wentest after Me in the wilderness, in a land that was not sown, with no strange god in evidence in the midst of the arid desert.

v. 3. Israel was holiness unto the Lord, consecrated to Him and to His service, and the first-fruits of His increase, the people chosen by Him as the first among all nations, produced as the first in the garden of His love and mercy. All that devour him shall offend, all those who dared to prey upon Israel became guilty before the Lord; evil shall come upon them, saith the Lord. His punishment descended upon the Amalekites, the Amorites, and upon all other nations that interfered with His plans of love toward His chosen people. Such were the manifestations of Jehovah’s mercy and kindness to Israel, and therefore His rebuke certainly came with good reason.

v. 4. Hear ye the word of the Lord, O house of Jacob, and all the families of the house of Israel, individually and collectively, the whole nation, all of them being in the same condemnation.

v. 5. Thus saith the Lord, What iniquity have your fathers found in Me, what wrong done to them by Jehovah, that they are gone far from Me, deserting Him for the false gods of the heathen, and have walked after vanity, the nothingnesses of their idols, and are become vain? The worshipers of idols become just as vain and worthless as their empty gods, and are therefore despised and condemned by God in the same degree. Cf Deu 7:26; Psa 115:8; 2Ki 17:15; Rom 1:21.

v. 6. Neither said they, Where is the Lord that brought us up out of the land of Egypt, that led us through the wilderness, that of Sinai, Paran, and Arabia, through a land of deserts and of pits, where chasms and sink-holes abounded, endangering the lives of man and beast, through a land of drought and of the shadow of death, as the way led under overhanging rocky precipices, through a land that no man passed through and where no man dwelt? Israel is thus pictured as having utterly forgotten the Lord’s protection and blessings, wherefore the Lord asks such reproachful questions.

v. 7. And I brought you into a plentiful country, a well-cultivated and fruitful land, to eat the fruit thereof and the goodness thereof, to enjoy all the blessings it offered to the full; but when ye entered, ye defiled My land, namely, by becoming addicted to idolatry, and made Mine heritage an abomination, so that He was filled with loathing for the land which He had chosen for them. V. 8. The priests said not, Where is the Lord? The very ones who were supposed to expound the Law ignored the very Giver of the Law. And they that handle the Law knew Me not, the teachers who were occupied with it as the subject of their profession paid no attention to the Lord. The pastors also, the princes of the people, who were supposed to be its shepherds both in a civil and in a spiritual sense, transgressed against Me, being themselves in rebellion against the Chief Shepherd, and the prophets prophesied by Baal, in his name and by his authority, and walked after things that do not profit, that are vain and worthless beside the eternal truths of God’s will.

v. 9. Wherefore I will yet plead with you, saith the Lord, by citing them before His tribunal and pronouncing judgment upon them, and with your children’s children will I plead, since they follow their parents in all their wicked ways.

v. 10. For pass over the isles of Chittim, applied first of all to the island of Cyprus, but later to the entire coast of the Mediterranean, especially to Greece, and see, and send unto Kedar, the descendants of Ishmael in the Arabian Desert, and consider diligently, and see if there be such a thing. The children of Israel were bidden to search both the West and the East for an instance in which a heathen nation had become guilty of such foolish behavior as exhibited by them.

v. 11. Hath a nation changed their gods, which are yet no gods? In spite of the fact that their idols were false gods, the heathen at least had the pride and the decency of clinging to their gods. But My people have changed their glory for that which doth not profit, exchanging their possession of Jehovah, the true God, for vain idols, with less consistency than that shown by the ignorant and despised heathen. In astonishment and horror the Lord cries out:

v. 12. Be astonished, O ye heavens, at this, at the unspeakable wickedness of their behavior, and be horribly afraid, be filled with shuddering loathing, be ye very desolate, saith the Lord, exceedingly aghast at the monstrous spectacle thus presented.

v. 13. For My people have committed two evils, thus exceeding even the heathen with their one transgression of foolish idolatry: they have forsaken Me, the Fountain of living waters, the only true and living God, and hewed them out cisterns, whose waters lack the freshness and the sparkle of spring- or well-water, broken cisterns, that can hold no water. Putting aside the one and only Source of spiritual life and power, they placed their trust in gods which belied even the outward appearance that men had given them. The same foolish and harmful course is pursued by all those who in our days deny the inspiration of the Bible, the deity of Christ, and other fundamental doctrines and turn to man-made doctrines instead.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Jer 2:6-8

There are three shameful possibilities in life.

I. The possibility of dishonouring the great memories of life. The great memories of life are dishonoured (1) when the vividness of their recollection fades; (2) when their moral purpose is overlooked and misunderstood; (3) when their strengthening and stimulating function is suspended.

II. The possibility of under-estimating the interpositions of God.

III. The possibility of the leading minds of the Church being darkened and perverted. The priests, the pastors, and the prophets, all out of the way. How easy it is for such men to succumb in periods of general corruption is too evident from universal history. The leader is often but the adroit follower. (1) Such men should watch themselves with constant jealousy; (2) such men should never be forgotten by those who pray.

Parker, Pulpit Analyst, vol. ii., p. 569.

References: Jer 2:10-11.—Parker, The Ark of God, p. 77. Jer 2:11.—J. G. Rogers, Christian World Pulpit, vol. xvii., p. 345. Jer 2:12, Jer 2:13.—W. A. Essery, Ibid., vol. i., p. 481.

Jer 2:13

Consider some of the cisterns, and see whether it be not strictly true that they can hold no water.

I. The cistern of Sensualism. Not even the sensualist himself can always succeed in so utterly hoodwinking himself as to believe that the passions have a right to govern us. The flimsy, gaudy curtains of his sophistry are often burnt up around him by the fire of a kindling conscience, and he has to weave fresh concealments which in their turn will be consumed. He forgets that from their very nature the passions can never yield a constant happiness. Every stroke he puts to this cistern will put him farther from his aim; the more he strives to make it hold water the less certainly it will hold it, and if he continues his abortive labour until death his cistern will be his sepulchre, for he that liveth in pleasure is dead while he liveth.

II. The cistern of Wealth. The love of wealth for its own sake is a passion, and grows with that it feeds on, swelling far more rapidly than the acquisitions it makes, and therefore leaving the man who is the victim of it, day by day more in arrears of his aim.

Would you learn the weakness of wealth as well as its power? Look at the narrow limits within which after all its efficacy is bounded. If there are times when one feels that money answereth all things, there are times when one feels still more keenly that it answereth nothing.

III. The cistern of Intellectualism. Even the intellectual man is not satisfied; if he gets fresh light he seems only to realise more fully the fact that he is standing on the border of a vaster territory of darkness; that if he solves one mystery it serves but to show a thousand more.

IV. The cistern of Morality. This cistern, too, has chinks and cracks. "By the deeds of the law shall no flesh living be justified." Christ said, "If any man thirst, let him come unto Me and drink." He is the Fountain of living waters.

E. Mellor, The Hem of Christ’s Garment, p. 236.

Along the journey of life there are many "cisterns," and one fountain. The children of Israel—in their passage through the desert—had one fountain all the way, and always the same. And to us it is the like. Let us see the difference between the fountain and the cisterns.

I. God makes fountains, or, for the word means the same thing, springs. Cisterns man makes. And therefore because God makes the fountain, it is of living waters. This is exactly what those thoughts and feelings and pleasures are which come straight from God Himself.

II. The water from the fountain follows a man wherever he goes, and just suits his appetite, and is sweetest and best with him at the last. The water from the cistern is always low and never reaches the margin of your real heart, and when you want it most, it is gone—is not.

III. Cisterns, the world’s waters, lie in open places; the fountain is in the shade. Cisterns are of flimsy make; fountains are in the rock. You must go to Jesus if you want the Fountain.

J. Vaughan, Sermons, 15th series, p. 237.

I. The evils of which we are here accused: (1) departure from our Creator; (2) seeking our happiness in the creature rather than in the Creator.

II. The light in which these evils are here represented: (1) their folly; (2) their guilt; (3) their danger. (a) Let us return to the Fountain of living waters. (b) Having returned, let us avoid the cisterns.

G. Brooks, Outlines of Sermons, p. 145.

References: Jer 2:18.—Spurgeon, Sermons, vol. vii., No. 356; Ibid., Evening by Evening, p, 203. Jer 2:19.—J. Keble, Sermons on Various Occasions, p. 384.

Jer 2:22

The nitre here mentioned was a mineral substance, and the soap was a vegetable substance, both employed for the purpose of removing spots; and the meaning is, "Adopt what means you may, and all the means within your power, still your sin will remain, it will strike through again, and be as fresh as the day on which it was committed. This is true of sin in both its aspects of guilt and stain; as guilt or wrong you cannot remove it, and as a blot you cannot remove it."

I. Who can expiate it as a matter of right? It does not require much thought to teach us that God could never give, to any of His creatures, the power of expiation, consistent with the stability of His own throne and government. To grant that a man has power to expiate a sin would be to grant that he has a right to insult God, and to sin whenever he desires. A man would have the right to sin because he could pay.

The commands of God are not the offspring of His will, as if they were capricious and might at any moment be changed or even reversed. The commands of God are God Himself in expression, and not merely the power of God or the will of God. They express His own eternal nature, and they appeal to our moral nature.

God’s commands contemplate and secure, in so far as they are obeyed, our happiness. In other words, they not only enjoin the right way, but the happy way. To sin, therefore, is not only to disobey, but to disarrange. If, therefore, the line of obedience to the Divine will is also the line of blessedness to yourself, do you not see that there can be no expiation for disobedience?

II. What expiation can there be which you can offer? (1) Will punishment for a certain time be an expiation? Many mistake altogether the meaning of punishment. They treat it as if there were something virtuous in the endurance of it, when, in fact, there is no virtue at all. The first meaning of punishment is the expression of the disapproval and righteous anger of the lawgiver. (2) It may be said that suffering is not the only nitre and soap by means of which men seek to wash off the guilt of sin; that there is repentance and future amendment, and that these are sufficient as a set-off against any amount of transgression. Repentance does not mean sorrow only for sin. Repentance is a change of mind and heart and life; and in the dispensation under which we live, repentance is connected with faith in our Lord Jesus Christ. Our Saviour did not admit the value and sufficiency of any repentance, which was separated from faith in Him. Repentance does not bear our sins; Christ bears our sins. We are not bidden to look within us; we are bidden to look without us, to the Lamb of God that taketh away the sin of the world.

E. Mellor, In the Footsteps of Heroes, p. 79.

References: Jer 2:22, Jer 2:23.—W. Hay Aitken, Mission Sermons, vol. i., p. 37. Jer 2:25.—H. F. Burder, Sermons, p. 249. Jer 2:28.—Parker, The Ark of God, p. 301. Jer 2:32.—Spurgeon, Ser?nons, vol. xxvii., No. 1634; S. Martin, Westminster Chapel Pulpit, 2nd series, No. 20. Jer 3:1.—J. H. Evans, Thursday Penny Pulpit, vol. vi., p. 365. Jer 3:4.—E. Blencowe, Plain Sermons to a Country Congregation, 1st series, p. 23; J. Vaughan, Sermons. 15th series, p. 133; G. Brooks, Outlines of Sermons, p. 145; D. E. Ford, Thursday Penny Pulpit, vol. iii., p. 411. Jer 3:12, Jer 3:13.—Spurgeon, Sermons, vol. xxxi., No. 1833. Jer 3:12, Jer 3:14, Jer 3:22.—Ibid., My Sermon Notes: Ecclesiastes to Malachi, p. 265. Jer 3:14.—Spurgeon, Sermons, vol. xiii., No. 762; Ibid., Morning by Morning, p. 204; S. Cox, Expositions, 2nd series, p. 1. Jer 3:15.—J. E. Vaux, Sermon Notes, 2nd series, p. 90. Jer 3:16.—Spurgeon, Sermons, vol. xxvii., No. 1621. Jer 3:17.—J. Irons, Thursday Penny Pulpit, vol. xiii., p. 317.

The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.

The word of Yahweh came to me, saying, "Go

This idiom is used to introduce a special message from God. See how you translated similar words in Jeremiah 1:4. AT: "Yahweh gave me a message. He said, 'Go" or "Yahweh spoke this message to me: 'Go" (See: Idiom)

Go and proclaim in the hearing of Jerusalem

"Go and speak where the people in Jerusalem can hear you"

I have called to mind on your behalf

"I remember about you"

the covenant faithfulness in your youthfulness, your love

The abstract nouns "faithfulness," "youthfulness" and "love" can be expressed with the adjectives "faithful" and "young," and the verb "love." AT: "how, when you were young, you were faithful to our covenant, and how you loved me" (See: Abstract Nouns)

when we were engaged

God speaks of his relationship with the people of Israel as though they had been engaged to be married. AT: "when we first agreed that we would marry each other" (See: Metaphor)

the land that was not sown

This can be expressed in active form. AT: "the land where no one had sown seed" or "the land where no food was growing" (See: Active or Passive)

the firstfruits of his harvest

God speaks of Israel as if they were an offering dedicated to God. AT: "like the firstfruits of his harvest" (See: Metaphor)

All who ate from the firstfruits were held guilty

God speaks of those who attacked Israel as if they were eating the offering that was set apart for God. AT: "All who attacked Israel were held guilty like people who ate from the first fruits of his harvest" (See: Metaphor)

disaster came upon them

The phrase "came upon them" is a metaphor for happened to them. AT: "Disasters happened to them" or "I made terrible things happen to them" (See: Metaphor)

this is Yahweh's declaration

Yahweh speaks of himself by name to express the certainty of what he is declaring. See how you translated this in Jeremiah 1:8. AT: "this is what Yahweh has declared" or "this is what I, Yahweh, have declared" (See: First, Second, or Third Person)

translationWords

word of God

preach

Jerusalem

Yahweh

mind

covenant faithfulness

love

time

desert

plant

Israel

set apart

firstfruits

harvest

sin

declare

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.