@Jer 2:1-37. EXPOSTULATION WITH THE JEWS, REMINDING THEM OF THEIR FORMER DEVOTEDNESS, AND GOD'S CONSEQUENT FAVOR, AND A DENUNCIATION OF GOD'S COMING JUDGMENTS FOR THEIR IDOLATRY.
Probably in the thirteenth year of the reign of Josiah (@Jer 1:2; compare @Jer 3:6, "also . . . in . . . days of Josiah"). The warning not to rely as they did on Egypt (@Jer 2:18), was in accordance with Josiah's policy, who took part with Assyria and Babylon against Egypt (@2Ki 23:29). Jeremiah, doubtless, supported the reformation begun by Josiah, in the previous year (the twelfth of his reign), and fully carried out in the eighteenth.
2. cry--proclaim.
Jerusalem--the headquarters and center of their idolatry; therefore
addressed first.
thee--rather, "I remember in regard to thee"
[HENDERSON]; "for
thee" [MAURER].
kindness of thy youth--not so much Israel's kindness towards God, as
the kindness which Israel experienced from God in their early
history (compare @Eze 16:8,22,60 23:3,8,19 Ho 2:15). For Israel
from the first showed perversity rather than kindness towards God
(compare @Ex 14:11,12 15:24 32:1-7, &c.). The greater were God's
favors to them from the first, the fouler was their ingratitude in
forsaking Him (@Jer 2:3,5, &c.).
espousals--the intervals between Israel's betrothal to God at the
exodus from Egypt, and the formal execution of the marriage contract at
Sinai. EWALD
takes the "kindness" and "love" to be Israel's towards God
at first (@Ex 19:8 24:3 35:20-29 36:5 Jos 24:16-17). But compare
@De 32:16,17 Eze 16:5,6,15,22 ("days of thy youth") implies that
the love here meant was on God's side, not Israel's.
thou wentest after me in . . . wilderness--the next act of God's love,
His leading them in the desert without needing any strange god, such as
they since worshipped, to help Him (@De 2:7 32:12). @Jer 2:6 shows
it is God's "leading" of them, not their following after God in
the wilderness, which is implied.
3. holiness unto the Lord--that is, was consecrated to the service
of Jehovah (@Ex 19:5,6). They thus answered to the motto on their
high priest's breastplate, "Holiness to the Lord" (@De 7:6 14:2,21).
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 (@Ex 23:19 Nu 18:12,13), so Israel was devoted to Him as the
first-fruit and representative nation among all nations. So the
spiritual Israel (@Jas 1:18 Re 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."
4. Jacob . . . Israel--the whole nation.
families--(See on Jer 1:15). Hear God's word not only
collectively, but individually (@Zec 12:12-14).
5. iniquity--wrong done to them (@Isa 5:4 Mic 6:3; compare
@De 32:4).
walked after vanity--contrasted with "walkest after me in the
wilderness" (@Jer 2:2): then I was their guide in the barren
desert; now they take idols as their guides.
vanity . . . vain--An idol is not only vain (impotent and empty),
but vanity itself. Its worshippers acquire its character, becoming
vain as it is (@De 7:26 Ps 115:8). A people's character never
rises above that of its gods, which are its "better nature"
[BACON]
(@2Ki 17:15 Jon 2:8).
6. Neither said they, Where, &c.--The very words which God uses
(@Isa 63:9,11,13), when, as it were, reminding Himself of His former
acts of love to Israel as a ground for interposing in their behalf
again. When they would not say, Where is Jehovah, &c., God Himself at last said it for them
(compare see on Jer 2:2).
deserts . . . pits--The desert between Mount Sinai and Palestine
abounds in chasms and pits, in which beasts of burden often sink down to
the knees. "Shadow of death" refers to the darkness of the caverns
amidst the rocky precipices (@De 8:15 32:10).
7. plentiful--literally, "a land of Carmel," or "well-cultivated land":
a garden land, in contrast to the "land of deserts" (@Jer 2:6).
defiled--by idolatries (@Jud 2:10-17 Ps 78:58,59 106:38).
you . . . ye--change to the second person from the third, "they"
(@Jer 2:6), in order to bring home the guilt to the living generation.
8. The three leading classes, whose very office under the theocracy
was to lead the people to God, disowned Him in the same language as the
nation at large, "Where is the Lord?" (See @Jer 2:6).
priests--whose office it was to expound the law (@Mal 2:6,7).
handle--are occupied with the law as the subject of their profession.
pastors--civil, not religious: princes (@Jer 3:15), whose duty it
was to tend their people.
prophets--who should have reclaimed the people from their apostasy,
encouraged them in it by pretended oracles from Baal, the Phoenician
false god.
by Baal--in his name and by his authority (compare @Jer 11:21).
walked after things . . . not profit--answering to, "walked after
vanity," that is, idols (@Jer 2:5; compare @Jer 2:11 Hab 2:18).
9. yet plead--namely, by inflicting still further judgments on you.
children's children--Three manuscripts and
JEROME omit "children's";
they seem to have thought it unsuitable to read "children's children,"
when "children" had not preceded. But it is designedly so written, to
intimate that the final judgment on the nation would be suspended
for many generations
[HORSLEY]. (Compare @Eze 20:35,36 Mic 6:2).
10. pass over the isles--rather, "cross over to the isles."
Chittim . . . Kedar--that is, the heathen nations, west and
east. Go where you will, you cannot find an instance of any heathen
nation forsaking their own for other gods. Israel alone does this. Yet
the heathen gods are false gods; whereas Israel, in forsaking Me for
other gods, forsake their "glory" for unprofitable idols.
Chittim--Cyprus, colonized by Phoenicians, who built in it the city
of Citium, the modern Chitti. Then the term came to be applied to
all maritime coasts of the Mediterranean, especially Greece
(@Nu 24:24 Isa 23:1 Da 11:30).
Kedar--descended from Ishmael; the Bedouins and Arabs, east of
Palestine.
11. glory--Jehovah, the glory of Israel (@Ps 106:20 Ro 1:23). The
Shekinah, or cloud resting on the sanctuary, was the symbol of "the
glory of the Lord" (@1Ki 8:11; compare @Ro 9:4). The golden calf
was intended as an image of the true God (compare @Ex 32:4,5), yet
it is called an "idol" (@Ac 7:41). It (like Roman Catholic images)
was a violation of the second commandment, as the heathen
multiplying of gods is a violation of the first.
not profit--(@Jer 2:8).
12. Impassioned personification (@Isa 1:2).
horribly afraid--rather, be horrified."
be . . . very desolate--rather, "be exceedingly aghast" at the
monstrous spectacle. Literally, "to be dried up," or "devastated,"
(places devastated have such an unsightly look)
[MAURER].
13. two evils--not merely one evil, like the idolaters who know
no better; besides simple idolatry, My people add the sin of
forsaking the true God whom they have known; the heathen, though having
the sin of idolatry, are free from the further sin of changing the true
God for idols (@Jer 2:11).
forsaken me--The Hebrew collocation brings out the only living God
into more prominent contrast with idol nonentities. "Me they have
forsaken, the Fountain," &c. (@Jer 17:13 Ps 36:9 Joh 4:14).
broken cisterns--tanks for rain water, common in the East, where
wells are scarce. The tanks not only cannot give forth an ever-flowing
fresh supply as fountains can, but cannot even retain the water poured
into them; the stonework within being broken, the earth drinks up the
collected water. So, in general, all earthly, compared with heavenly,
means of satisfying man's highest wants (@Isa 55:1,2; compare
@Lu 12:33).
14. is he a homeborn slave--No. "Israel is Jehovah's son, even His first-born" (@Ex 4:22). @Jer 2:16,18,36, and the absence of any express contrast of the two parts of the nation are against EICHORN'S view, that the prophet proposes to Judah, as yet spared, the case of Israel (the ten tribes) which had been carried away by Assyria as a warning of what they might expect if they should still put their trust in Egypt. "Were Israel's ten tribes of meaner birth than Judah? Certainly not. If, then, the former fell before Assyria, what can Judah hope from Egypt against Assyria? . . . Israel" is rather here the whole of the remnant still left in their own land, that is, Judah. "How comes it to pass that the nation which once was under God's special protection (@Jer 2:3) is now left at the mercy of the foe as a worthless slave?" The prophet sees this event as if present, though it was still future to Judah (@Jer 2:19).
15. lions--the Babylonian princes (@Jer 4:7; compare @Am 3:4). The disaster from the Babylonians in the fourth year of Jehoiakim's reign, and again three years later when, relying on Egypt, he revolted from Nebuchadnezzar, is here referred to (@Jer 46:2 2Ki 24:1,2).
16. Noph . . . Tahapanes--Memphis, capital of Lower Egypt, on
the west bank of the Nile, near the pyramids of Gizeh, opposite the site
of modern Cairo. Daphne, on the Tanitic branch of the Nile, near
Pelusium, on the frontier of Egypt towards Palestine. @Isa 30:4
contracts it, Hanes. These two cities, one the capital, the other
that with which the Jews came most in contact, stand for the whole of
Egypt. Tahapanes takes its name from a goddess, Tphnet
[CHAMPOLLION].
Memphis is from Man-nofri, "the abode of good men"; written in
Hebrew, Moph (@Ho 9:6), or Noph. The reference is to the
coming invasion of Judah by Pharaoh-necho of Egypt, on his return from
the Euphrates, when he deposed Jehoahaz and levied a heavy tribute on
the land (@2Ki 23:33-35). Josiah's death in battle with the same
Pharaoh is probably included (@2Ki 23:29,30).
have broken--rather, shall feed down the crown, &c., that is,
affect with the greatest ignominy, such as baldness was regarded in
the East (@Jer 48:37 2Ki 2:23). Instead of "also," translate,
"even" the Egyptians, in whom thou dost trust, shall miserably
disappoint thy expectation
[MAURER]. Jehoiakim was twice leagued with
them (@2Ki 23:34,35): when he received the crown from them, and when
he revolted from Nebuchadnezzar (@2Ki 24:1,2,7). The Chaldeans,
having become masters of Asia, threatened Egypt. Judea, situated between
the contending powers, was thus exposed to the inroads of the one or
other of the hostile armies; and unfortunately, except in Josiah's
reign, took side with Egypt, contrary to God's warnings.
17. Literally, "Has not thy forsaking the Lord . . . procured this
(calamity) to thee?" So the Septuagint: the Masoretic accents make
"this" the subject of the verb, leaving the object to be
understood. "Has not this procured (it, that is, the impending calamity)
unto thee, that hast forsaken?" &c. (@Jer 4:18).
led--(@De 32:10).
the way--The article expresses the right way, the way
of the Lord: namely, the moral training which they enjoyed in the
Mosaic covenant.
18. now--used in a reasoning sense, not of time.
the way of Egypt--What hast thou to do with the way, that is,
with going down to Egypt; or what . . . with going to
Assyria?
drink . . . waters--that is, to seek reinvigorating aid from them;
so @Jer 2:13,36; compare "waters," meaning numerous forces (@Isa 8:7).
Sihor--that is, the black river, in Greek, Melas ("black"),
the Nile: so called from the black deposit or soil it leaves after the
inundation (@Isa 23:3). The Septuagint identifies it with
Gihon, one of the rivers of Paradise.
the river--Euphrates, called by pre-eminence, the river;
figurative for the Assyrian power. In 625 B.C., the seventeenth year of
Josiah, and the fourth of Jeremiah's office, the kingdom of Assyria fell
before Babylon, therefore Assyria is here put for Babylon its
successor: so in @2Ki 23:29 La 5:6. There was doubtless a league
between Judea and Assyria (that is, Babylon), which caused Josiah to
march against Pharaoh-necho of Egypt when that king went against
Babylon: the evil consequences of this league are foretold in this verse
and @Jer 2:36.
19. correct . . . reprove--rather, in the severer sense,
"chastise . . . punish" [MAURER].
backslidings--"apostasies"; plural, to express the number and
variety of their defections. The very confederacies they entered into
were the occasion of their overthrow (@Pr 1:31 Isa 3:9 Ho 5:5).
know . . . see--imperative for
futures: Thou shalt know and see to thy cost.
my fear--rather, "the fear of Me."
20. I--the Hebrew should be pointed as the second person
feminine, a form common in Jeremiah: "Thou hast broken," &c. So
the Septuagint, and the sense requires it.
thy yoke . . . bands--the yoke and bands which I laid on thee, My laws (@Jer 5:5).
transgress--so the Keri, and many manuscripts read. But the
Septuagint and most authorities read, "I will not serve," that is,
obey. The sense of English Version is, "I broke thy yoke (in Egypt),"
&c., "and (at that time) thou saidst, I will not transgress;
whereas thou hast (since then) wandered
(from Me)"
(@Ex 19:8).
hill . . . green tree--the scene of idolatries
(@De 12:2 Isa 57:5,7).
wanderest--rather, "thou hast bowed down thyself" (for the act
of adultery: figurative of shameless idolatry, @Ex 34:15,16; compare
@Job 31:10).
21. The same image as in @De 32:32 Ps 80:8,9 Isa 5:1, &c.
unto me--with respect to Me.
22. nitre--not what is now so called, namely, saltpeter; but the
natron of Egypt, a mineral alkali, an incrustation at the bottom of
the lakes, after the summer heat has evaporated the water: used for
washing (compare @Job 9:30 Pr 25:20).
soap--potash, the carbonate of which is obtained impure from burning
different plants, especially the kali of Egypt and Arabia. Mixed
with oil it was used for washing.
marked--deeply ingrained, indelibly marked; the Hebrew, catham, being equivalent to cathab. Others translate, "is treasured up,"
from the Arabic.
MAURER from a Syriac root, "is polluted."
23. (@Pr 30:12).
Baalim--plural, to express manifold excellency: compare Elohim.
see--consider.
the valley--namely, of Hinnom, or Tophet, south and east of Jerusalem:
rendered infamous by the human sacrifices to Moloch in it (compare
@Jer 19:2,6,13,14 32:35;
see on Isa 30:33).
thou art--omit. The substantive that follows in this
verse (and also that in @Jer 2:24) is in apposition with
the preceding "thou."
dromedary--rather, a "young she-camel."
traversing--literally, "enfolding"; making its ways
complicated by wandering hither and thither, lusting after the
male. Compare as to the Jews' spiritual lust, @Ho 2:6,7.
24. (@Jer 14:6 Job 39:5). "A wild ass," agreeing with "thou"
(@Jer 2:23).
at her pleasure--rather, "in her ardor," namely, in pursuit of a
male, sniffing the wind to ascertain where one is to be found
[MAURER].
occasion--either from a Hebrew root, "to meet"; "her meeting
(with the male for sexual intercourse), who can avert it?" Or better
from an Arabic root: "her heat (sexual impulse), who can allay
it?" [MAURER].
all they--whichever of the males desire her company
[HORSLEY].
will not weary themselves--have no need to weary themselves in
searching for her.
her month--in the
season of the year when her sexual impulse is strongest, she puts
herself in the way of the males, so that they have no difficulty in
finding her.
25. Withhold, &c.--that is, abstain from incontinence; figuratively
for idolatry [HOUBIGANT].
unshod, &c.--do not run so violently in pursuing lovers, as to
wear out thy shoes: do not "thirst" so incontinently after sexual
intercourse. HITZIG
thinks the reference is to penances performed
barefoot to idols, and the thirst occasioned by loud and
continued invocations to them.
no hope--(@Jer 18:12 Isa 57:10). "It is hopeless," that is, I am
desperately resolved to go on in my own course.
strangers--that is, laying aside the metaphor, "strange gods"
(@Jer 3:13 De 32:16).
26. is ashamed--is put to shame.
thief--(@Joh 10:1).
Israel--that is, Judah (@Jer 2:28).
27. Thou art my father--(Contrast @Jer 3:4 Isa 64:8).
in . . . trouble they will say--namely, to God
(@Ps 78:34 Isa 26:16). Trouble often brings men to their senses
(@Lu 15:16-18).
28. But--God sends them to the gods for whom they forsook Him, to
see if they can help them (@De 32:37,38 Jud 10:14).
according to the number of thy cities--Besides national deities,
each city had its tutelary god (@Jer 11:13).
29. plead with me--that is, contend with Me for afflicting you (@Jer 2:23,35).
30. (@Jer 5:3 6:29 Isa 1:5 9:13).
your children--that is, your people, you.
your . . . sword . . . devoured . . .
prophets--(@2Ch 36:16 Ne 9:26 Mt 23:29,31).
31. The Hebrew collocation is, "O, the generation, ye," that is,
"O ye who now live." The generation needed only to be named, to call its
degeneracy to view, so palpable was it.
wilderness--in which all the necessaries of life are wanting. On the
contrary, Jehovah was a never-failing source of supply for all Israel's
wants in the wilderness, and afterwards in Canaan.
darkness--literally, "darkness of Jehovah," the strongest Hebrew term for "darkness; the densest darkness"; compare "land of the shadow
of death" (@Jer 2:6).
We are lords--that is, We are our own masters. We will worship what
gods we like (@Ps 12:4 82:6). But it is better to translate from a
different Hebrew root: "We ramble at large," without restraint
pursuing our idolatrous lusts.
32. Oriental women greatly pride themselves on their ornaments
(compare @Isa 61:10).
attire--girdles for the breast.
forgotten me--(@Jer 13:25 Ho 8:14).
33. Why trimmest--MAURER
translates, "How skilfully thou dost
prepare thy way," &c. But see @2Ki 9:30. "Trimmest" best suits the
image of one decking herself as a harlot.
way--course of life.
therefore--accordingly. Or else, "nay, thou hast even," &c.
also . . . wicked ones--even the wicked harlots, that is, (laying
aside the metaphor) even the Gentiles who are wicked, thou teachest to
be still more so [GROTIUS].
34. Also--not only art thou polluted with idolatry, but also with the guilt of shedding innocent blood
[MAURER].
ROSENMULLER not so
well translates, "even in thy skirts," &c.; that is, there is no part
of thee (not even thy skirts) that is not stained with innocent
blood (@Jer 19:4 2Ki 21:16 Ps 106:38). See as to innocent blood
shed, not as here in honor of idols, but of prophets for having
reproved them (@Jer 2:30 Jer 26:20-23).
souls--that is, persons.
search--I did not need to "search deep" to find proof of thy guilt;
for it was "upon all these" thy skirts. Not in deep caverns didst thou
perpetrate these atrocities, but openly in the vale of Hinnom and within
the precincts of the temple.
35. (@Jer 2:23,29).
36. gaddest--runnest to and fro, now seeking help from Assyria (@2Ch 28:16-21), now from Egypt (@Jer 37:7,8 Isa 30:3).
37. him--Egypt.
hands upon . . . head--expressive of mourning (@2Sa 13:19).
in them--in those stays in which thou trustest.