Jeremiah 2:3

Jer 2:3 Israel [was] holiness unto the LORD, [and] the firstfruits of his increase: all that devour him shall offend; evil shall come upon them, saith the LORD.

Ver. 3. Israel was holiness unto the Lord.] A people consecrated and set apart for his peculiar; {Exo 19:5 Psa 114:2} holy with a federal holiness at least.

And the firstfruits of his increase.] Yea, his "firstborn," and therefore, "higher than the kings of the earth." {Psa 89:27} All God’s people are so. {Heb 12:23 Jas 1:18}

All that devour them shall offend.] Rather thus: All that devoured them trespassed - evil befell them; witness the four latter books of Moses.

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.

2:3 Israel was holy because the Lord had separated her from other nations to be his special people and reflect his character (Exod 19:5-6; Lev 19; 22:31-33). • first of his children: Literally the firstfruits of his harvest. Mosaic law required the people to offer the first portion of every harvest to the Lord (Exod 23:16, 19; 34:22, 26; Lev 2:12, 14; 23:10, 17, 20; Num 18:12; 28:26; Deut 18:4; 26:10; Zech 14:20). The people who made the covenant with God at Mount Sinai pledged their full commitment to the one true God. In return, the Lord protected them and punished their enemies during their journey to Canaan.

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

Chosen above all others to serve the Lord only, and the first offered to the Lord of all other nations.

Whosoever did challenge this people, or else did annoy them, was punished.

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

holiness unto the Lord--that is, was consecrated to the service of Jehovah (Exo 19:5-6). They thus answered to the motto on their high priest's breastplate, "Holiness to the Lord" (Deu 7:6; Deu 14:2, Deu 14:21).

first-fruits of his increase--that is, of Jehovah's produce. As the first-fruits of the whole produce of the land were devoted to God (Exo 23:19; Num 18:12-13), so Israel was devoted to Him as the first-fruit and representative nation among all nations. So the spiritual Israel (Jam 1:18; Rev 14:4).

devour--carrying on the image of first-fruits which were eaten before the Lord by the priests as the Lord's representatives; all who ate (injured) Jehovah's first-fruits (Israel), contracted guilt: for example, Amalek, the Amorites, &c., were extirpated for their guilt towards Israel.

shall come--rather, "came."

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

Verse 3. Israel was holiness unto the Lord] Fully consecrated to his service.

The first fruits of his increase] They were as wholly the Lord's, as the first fruits were the property of the priests according to the law, Nu 18:13. These the priests alone had a right to devote to their own use.

All that devour him shall offend] As they were betrothed to the Lord, they were considered his especial property; they therefore who injured them were considered as laying violent hands on the property of God. They who persecute God's children have a grievous burden to bear, an awful account to give.

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

God here more clearly reprobates the ingratitude of the people: and first he enumerates his favors by which he had bound the people for ever to himself; and secondly, he shews how malignantly the people responded to the many blessings which they had received.

In saying, then, that Israel was holy, he intends it not by way of honor. It was indeed in itself an illustrious testimony to their praise, that God had consecrated that people to himself, that he designed them to be the first — fruits of his increase: but we must remember that there is here an implied contrast between this great and incomparable favor of God, and the wickedness of the people, who afterwards fell away from that God who had been so liberal and gracious to them. According to this view, then, does Jeremiah say, that Israel was holiness to God; that is, that they were separated from all other nations, so that the glory of God shone only among them.

He then adds, that they were the first-fruits of his produce For though whatever produce the earth may bring forth ought to be consecrated to God, by whose power it grows, yet we know that the first — fruits were gathered and set on the altar as a sacred food. As, then, God had commanded, under the law, the first-fruits to be offered to him, and then given to the priests, he says here, in accordance with that rite, that Israel were the first — fruits of his produce. For the nations, who then everywhere dwelt, were not removed from under God’s government (as he is the creator of all, and shews himself to all as the Father and supporter); but he passed by other nations, and chose the race of Abraham, and for this end, — that he might protect them by his power and aid. Since, then, God had so bound the nation to himself, how great and how strong was the obligation under which that people was to him? Hence the more base and the more detestable was their perfidy, when the people despised the singular favors which God had conferred on them. We now see why the Prophet says that Israel was holy to God, and the first — fruits of his increase.

He also intimates that the time would come, when God would gather to himself other nations; for in the first-fruits the people dedicated and offered to God the whole produce of the year is included. So then Israel was like the first-fruits, because God afterwards took to himself other nations, which for many ages were deemed profane. But yet his special object was to shew that the guilt of the people was extreme, as they did not acknowledge the great favors which God had bestowed on them.

He then adds, Whosoever will devour him shall be punished Of this meaning I approve, because the explanation immediately follows, evil shall come on them God then means not that they should be only guilty of a crime, who should devour the first-fruits, but refers rather to punishment; as though he had said, “The profane shall not be unpunished who shall devour the first-fruits which has been dedicated to me.” For if any had stolen the first- fruits, God would have executed a vengeance such as sacrilege deserved. If, however, any one prefers the other explanation, — that it would be a crime to injure Israel, or to do him any harm, because he was under God’s protection, I shall not oppose him: but the wording of the sentence leads me to the other view, that is, that those who would injure Israel would not only be guilty, but would not be able to escape God’s vengeance, — and why? because evil will come upon them, saith Jehovah He afterwards explains more clearly the import of his doctrine —

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

(3) Holiness unto the Lord.—The thought was that expressed in the inscription on the gold plate worn on the high priest’s forehead (Exo_28:36), and in the term “holy thing” (Lev_22:10; Mat_7:6), applied to the consecrated gifts which were the portion of the priests. The prophet was taught that Israel, as a nation, had a priestly character, and was consecrated to the Lord as the “firstfruits” of the great harvest of the world. Compare the use of the same figure in Jas_1:18; Rom_11:16.

All that devour him shall offend.—The imagery of the firstfruits is continued. The Hebrew for the word “offend” is used for transgressions against the ceremonial law in Lev_5:5; Lev_5:19; Num_5:7. Here, however, it is probably better rendered, shall be condemned, or shall be made to suffer, as in Psa_34:21-22, where the Authorised version has “shall be desolate.” Those who devour Israel—the enemies and invaders, the tyrants and oppressors—are guilty as of a sacrilege that will not remain unpunished.

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

3. Israel was holiness unto the Lord, the firstfruits of his increase] Cp. Exo_19:6; Deu_8:6; Deu_14:2; cp. Jer_26:18 and Amo_3:2. There is no moral significance attached to the word holiness here. It means simply setting apart from ordinary uses, dedication to God. Israel is as the most precious part of the harvest, that part which is consecrated as God’s portion. The notion was familiar through the yearly custom, prescribed Lev_23:10-14, that a measure of the firstfruits should be waved by the priest before the Lord, and that none of the harvest should be enjoyed till this rite had been fulfilled. Cp. Exo_23:19; Deu_26:2 ff.

all that devour him shall be held guilty] The priest and his family alone were to eat of the firstfruits. No stranger was allowed to partake. If any unhallowed person profaned the firstfruits by taking of them, he bore “the iniquity that bringeth guilt.” See Lev_22:16 (where the Heb. root is the same as here). Thus the sense is that if unconsecrated (i.e. heathen) nations assail Israel, their fate shall be that of such as eat the firstfruits unlawfully.

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.

Israel was holiness unto the Lord,.... When first brought out of Egypt into the wilderness, by the Lord's choice and separation of them to be a holy people to him above all others; by covenant with him, and profession of him; and by his giving them holy laws, and placing a sanctuary among them; and by their high priest, who represented them in the most holy place; and had on the front of his mitre written,

holiness unto the Lord; so the spiritual Israel are chosen in Christ to be holy, and he is made sanctification to them; they are sanctified in him, and by his Spirit; they are called with a holy calling, and unto holiness; and, under the influence of grace, live holy lives and conversations, which the grace of God teaches, and young converts are remarkable for; their consciences being just awakened, and their hearts tender:

and the firstfruits of his increase; Israel was the first nation that God separated for himself; and this being the firstfruits, shows that he would separate others also, and take out of the Gentiles a people for his name, which he has since done; and the elect of God among the Israelites were the firstfruits of his chosen ones elsewhere; it were some of them that first believed in Christ, and received the firstfruits of the Spirit; and all converted ones are a kind of firstfruits of his creatures; the grace they receive at conversion is the firstfruits of a later increase of it, and even of eternal glory:

all that devour him shall offend; or, "all that eat him shall be guilty" (x); and be condemned and punished, who eat up the Lord's people, as they eat bread; see Psa 53:4, these shall not go unpunished; for his people are as the apple of his eye, and whoever touches and hurts them fall under the divine displeasure, and will be looked upon as criminals and offenders, and will be judged and condemned as such. The allusion is to the eating of the firstfruits, which only belonged to the priests; nor might any of the increase be eaten until the firstfruits were brought to them, Lev 23:10. This is expressed in the Chaldee paraphrase of the text,

"whosoever eats of them (the firstfruits) is guilty of death; for as the beginning of the harvest, the sheaf of oblation, whoever eats of it before the priests, the sons of Aaron, have offered of it upon the altar, shall be guilty or condemned; so all that spoil the house of Israel shall be guilty or condemned;''

so Jarchi and Kimchi:

evil shall come upon them, saith the Lord; that is, the evil of punishment, either in this world, or in that which is to come, or in both.

(x) "rcos fuisse", Junius & Tremellius; "rei peragebantur", Piscator; "rei fiunt", Cocceius.

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

Render: “Israel” is an offering consecrated to Yahweh, His firstfruits of increase. The firstfruits were God’s consecrated property, His portion of the whole harvest. Pagan, i. e., unconsecrated, nations must not meddle with Israel, because it is the nation consecrated to God. If they do, they will bring such guilt upon themselves as those incur who eat the first-fruits Lev 22:10, Lev 22:16.

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

Increase; most desirable, Osee ix. 10. God punished those who attempted to injure his people: yet they abandoned his service.

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

Israel was holiness, or

holy, the abstract for the concrete, i.e. a people dedicated to God; thus the word is used Lev 21:7; 27:14; set apart from other people for myself by peculiar laws and rites.

And the first-fruits of his increase: this supplement

and is better left out, it being not in the text, and rendering the sense more obscure; therefore better read, either, being the first-fruits, by apposition; or, as the first-fruits, i.e. as the first-fruits were holy to God, so was Israel.

All that devour; or rather, devoured; for it refers to the time past, not to the future, and so the following words; all that were injurious to him

shall offend; or, did offend, were obnoxious, and liable to punishment, as he that devoured that which is holy, Pro 20:25.

Shall come upon them; came upon them: some evil was inflicted on them from the Lord, that was always wont to stand up for the vindication of his people, as upon the Egyptians, Amalekites, Sihon, Og, the Midianites, Canaanites, and others, as the four last books of Moses do abundantly testify; and by these expressions is insinuated that now they are like to find it otherwise, Jer 1:7; this minding of them what God had done for them making way for the closer setting home the following reproofs.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

3. Holiness unto the Lord — Their national motto, worn by the highpriest on his breastplate. Israel was the sanctuary of the nations; and those who should lay violent hands on her would bring upon themselves Jehovah’s curse as certainly as they who defile the sanctuary or seize the gift from the consecrated altar. “He that toucheth you toucheth the apple of his eye.”

Firstfruits — God’s portion of the harvest — a specimen and a pledge of the general ingathering. And so if Israel is the “firstfruits,” there is in this an implication that all the nations shall ultimately be the Lord’s. So are Christians the firstfruits of a redeemed universe. Rom_8:23.

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

Israel was holiness, etc. Israel was a consecrated people. (Exo_19:5, 6 Deu_7:6 Deu_14:2 Deu_26:19) Isaiah, fond as he is of the phrase "Israel"s Holy One," does not expressly enforce the correlative truth, as Jeremiah does here. The first-fruits of his increase; rather, his firstfruits of increase. Israel is compared to the firstfruits (reshith) of the land, which were devoted to the house of the Lord. (Exo_23:19 Num_18:12, Num_18:13) So in Amo_6:1, the title given him is "the chief margin, "firstfruits of the nations". (in Jer_31:7, a synonymous and cognate word, rosh, takes the place of reshith for "chief All that devour him shall offend; rather, all that ate him incurred guilt, or became guilty of a trespass. Foreigners were forbidden to eat of consecrated things; by breaking this law they became guilty of a "trespass," having invaded the rights of Jehovah. (Lev_22:10, Lev_22:15, Lev_22:16) The word for "trespass" is the same as that rendered "guilt.

Guilty instruments of Divine judgment.

A great problem in morals. Pharaoh"s "heart is hardened," and yet his guilt remains. Nations are raised up to punish Israel for unfaithfulness, yet they "offend" in doing this very thing.

I WHEREIN THE GUILT OF INSTRUMENTS OF DIVINE VENGEANCE MAY CONSIST. At least two explanations of this are to be found:

1. In the distinction between the formal and the material character of actions. The essential evil or good of an action is in the intention, the subjective conditions that originate and give character to it. It is subjective, not actualized; or its actualization in one of several forms or directions is indifferent. Towards any of these the Divine power may direct the impulse and tendency; or they may be shut up to them through the unconscious influence of providence, working in wider cycles.

2. In the overdoing or aggravation of the appointed task.

II WHAT IT IS THAT AGGRAVATES THE GUILT OF THE WICKED INSTRUMENT OF DIVINE WRATH. It is the character of God"s people, and the relation they boar to him. They have been "holiness unto the Lord." In so far as this character is interfered with or injured by the instruments of vengeance, the latter shall be the more guilty. In so far, too, as hatred for this character, either as past or present, in God"s people has actuated the vengeance inflicted, the avengers "shall offend." (Cf. for a similar sentiment, Mat_18:6) The Divine Being declares his personal attachment to those he has chosen, and his identification with them. To injure them is to injure him. They also represent, even in their apostasy, the stock from which salvation is to come, and the world"s spiritual future. M.

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

Holiness - A people dedicated to God. As - As the first fruits were holy to God, so was Israel. Devour - All that were injurious to him. Offend - Were liable to punishment. Evil - Evil was inflicted on them from the Lord, as upon the Egyptians, Amalekites, Midianites, Canaanites.

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

Israel is holy like terumah.

the first of His grain Like the first of the harvest before the Omer, which it is forbidden to eat, and whoever eats it is liable, so will all those who eat him be guilty. So did Jonathan render it.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.