Jeremiah 2
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Jeremiah 2
God Remembers Israel's Youth
1Moreover the word of the LORD came to me, saying,
The Pulpit Commentary
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).
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).
2Go and cry in the ears of Jerusalem, saying, Thus saith the LORD; I remember thee, the kindness of thy youth, the love of thine espousals, when thou wentest after me in the wilderness, in a land that was not sown.
Jamieson-Fausset-Brown
CHAPTER 2
Jr 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 (Jr 1:2; compare Jr 3:6, "also ... in ... days of Josiah"). The warning not to rely as they did on Egypt (Jr 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 (Jr 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). Jr 2:6 shows it is God's "leading" of them, not their following after God in the wilderness, which is implied.
CHAPTER 2
Jr 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 (Jr 1:2; compare Jr 3:6, "also ... in ... days of Josiah"). The warning not to rely as they did on Egypt (Jr 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 (Jr 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). Jr 2:6 shows it is God's "leading" of them, not their following after God in the wilderness, which is implied.
The Pulpit Commentary
In the cars of Jerusalem. Presumably Jeremiah had received his call at Anathoth (comp. Jer_1:1). I remember thee, etc.; rather, I remember for thy good the kindness of thy youth. It is an open question whether the "kindness" spoken of is that of God towards the people, or of the people towards God. The usage of the Hebrew (khesed) admits of either acceptation; comp. for the first, Psa_5:7, Psa_36:5, and many other passages; for the second, Hos_6:4, Hos_6:6 (in Hos_6:6 rendering for "mercy," "goodness") and Isa_57:1 (rendering "men of piety"). But the context, which dwells so strongly on the oblivion into which the Divine benefits had been allowed to pass, is decidedly in favor of the first view. How beautiful is this condescending language! Jehovah's past feelings come Back to him; at least, so it appears to the believer, when God lets the light of his countenance shine forth again (comp. Jer_31:20; Hos_9:10). He even condescends to overlook the weakness and inconsistency of the Israel of antiquity. He idealizes it (i.e. Jeremiah is permitted to do so). This is in harmony with other prophetic passages (see Isa_1:26 ("as at the first"); Hos_11:1, Hos_11:3, Hos_11:4; Eze_16:6-14). The figure of the bride recurs constantly (see Hos_2:19, Hos_2:20; Isa_54:4, Isa_54:5; Eze_16:8). Thine espousals; rather, thy bridal state. When thou wentest after me (comp. Deu_8:2, "all the way which Jehovah thy God led thee these forty years in the wilderness").
In the cars of Jerusalem. Presumably Jeremiah had received his call at Anathoth (comp. Jer_1:1). I remember thee, etc.; rather, I remember for thy good the kindness of thy youth. It is an open question whether the "kindness" spoken of is that of God towards the people, or of the people towards God. The usage of the Hebrew (khesed) admits of either acceptation; comp. for the first, Psa_5:7, Psa_36:5, and many other passages; for the second, Hos_6:4, Hos_6:6 (in Hos_6:6 rendering for "mercy," "goodness") and Isa_57:1 (rendering "men of piety"). But the context, which dwells so strongly on the oblivion into which the Divine benefits had been allowed to pass, is decidedly in favor of the first view. How beautiful is this condescending language! Jehovah's past feelings come Back to him; at least, so it appears to the believer, when God lets the light of his countenance shine forth again (comp. Jer_31:20; Hos_9:10). He even condescends to overlook the weakness and inconsistency of the Israel of antiquity. He idealizes it (i.e. Jeremiah is permitted to do so). This is in harmony with other prophetic passages (see Isa_1:26 ("as at the first"); Hos_11:1, Hos_11:3, Hos_11:4; Eze_16:6-14). The figure of the bride recurs constantly (see Hos_2:19, Hos_2:20; Isa_54:4, Isa_54:5; Eze_16:8). Thine espousals; rather, thy bridal state. When thou wentest after me (comp. Deu_8:2, "all the way which Jehovah thy God led thee these forty years in the wilderness").
3Israel 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.
Jamieson-Fausset-Brown
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."
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."
The Pulpit Commentary
Israel was holiness, etc. Israel was a consecrated people (comp. Exo_19:5, Exo_19:6; 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 (Le 22:10, 15, 16). The word for "trespass" is the same as that rendered "guilt."
Israel was holiness, etc. Israel was a consecrated people (comp. Exo_19:5, Exo_19:6; 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 (Le 22:10, 15, 16). The word for "trespass" is the same as that rendered "guilt."
4Hear ye the word of the LORD, O house of Jacob, and all the families of the house of Israel:
Jamieson-Fausset-Brown
4. Jacob ... Israel--the whole nation.
families--(See on Jr 1:15). Hear God's word not only collectively, but individually (Zec 12:12-14).
4. Jacob ... Israel--the whole nation.
families--(See on Jr 1:15). Hear God's word not only collectively, but individually (Zec 12:12-14).
They Have Forsaken Me, the Fountain of Living Waters
5Thus saith the LORD, What iniquity have your fathers found in me, that they are gone far from me, and have walked after vanity, and are become vain?
Jamieson-Fausset-Brown
5. iniquity--wrong done to them (Is 5:4; Mi 6:3; compare De 32:4).
walked after vanity--contrasted with "walkest after me in the wilderness" (Jr 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; Psa 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).
5. iniquity--wrong done to them (Is 5:4; Mi 6:3; compare De 32:4).
walked after vanity--contrasted with "walkest after me in the wilderness" (Jr 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; Psa 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).
The Pulpit Commentary
What iniquity, etc.; rather, what unrighteousness, etc. (comp. Deu_32:4, "a God of faithfulness, and without unrighteousness," alluding to the "covenant" between Jehovah and Israel). God's condescending grace (his 'anavah, Psa_18:36). As if he were under an obligation to Israel (comp. Mic_6:3, etc.; Isa_5:3). Vanity; i.e. the idols; literally, a breath (so Jer_10:15; Jer_14:22; Jer_16:19). Are become vain. The whole being of man is affected by the want of solid basis to his religion (comp. Jer_23:16; Psa_115:8); and the evident allusion to our passage in Rom_1:21. The clause is verbally repeated in 2Ki_17:15, with reference to the ten tribes.
What iniquity, etc.; rather, what unrighteousness, etc. (comp. Deu_32:4, "a God of faithfulness, and without unrighteousness," alluding to the "covenant" between Jehovah and Israel). God's condescending grace (his 'anavah, Psa_18:36). As if he were under an obligation to Israel (comp. Mic_6:3, etc.; Isa_5:3). Vanity; i.e. the idols; literally, a breath (so Jer_10:15; Jer_14:22; Jer_16:19). Are become vain. The whole being of man is affected by the want of solid basis to his religion (comp. Jer_23:16; Psa_115:8); and the evident allusion to our passage in Rom_1:21. The clause is verbally repeated in 2Ki_17:15, with reference to the ten tribes.
6Neither said they, Where is the LORD that brought us up out of the land of Egypt, that led us through the wilderness, through a land of deserts and of pits, through a land of drought, and of the shadow of death, through a land that no man passed through, and where no man dwelt?
Jamieson-Fausset-Brown
6. Neither said they, Where, &c.--The very words which God uses (Is 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 Jr 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).
6. Neither said they, Where, &c.--The very words which God uses (Is 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 Jr 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).
The Pulpit Commentary
Neither said they, etc.; as their children's children were forced by stress of trouble to say (Isa_63:11; see note). A land of desserts and of pits. The first phrase applied to the region through which the Israelites passed ("a wilderness") was vague, and might mean merely pasture-land. The remainder of the description, however, shows that "wilderness" is here meant, as often (e.g. Isa_35:1; Isa_50:2), in the sense of "desert." Though recent travelers have shown that the Sinaitie peninsula is not by any means universally a "desert," and that in ancient times it was still less so, it is not unnatural that an agricultural people should regard it as a most inhospitable region, and should even idealize its terrors (comp. Deu_8:15). "Pits," i.e. rents and fissures in the soil, in which the unwary traveler might lose his life (Jer_18:20, Jer_18:22).
Neither said they, etc.; as their children's children were forced by stress of trouble to say (Isa_63:11; see note). A land of desserts and of pits. The first phrase applied to the region through which the Israelites passed ("a wilderness") was vague, and might mean merely pasture-land. The remainder of the description, however, shows that "wilderness" is here meant, as often (e.g. Isa_35:1; Isa_50:2), in the sense of "desert." Though recent travelers have shown that the Sinaitie peninsula is not by any means universally a "desert," and that in ancient times it was still less so, it is not unnatural that an agricultural people should regard it as a most inhospitable region, and should even idealize its terrors (comp. Deu_8:15). "Pits," i.e. rents and fissures in the soil, in which the unwary traveler might lose his life (Jer_18:20, Jer_18:22).
7And I brought you into a plentiful country, to eat the fruit thereof and the goodness thereof; but when ye entered, ye defiled my land, and made mine heritage an abomination.
Jamieson-Fausset-Brown
7. plentiful--literally, "a land of Carmel," or "well-cultivated land": a garden land, in contrast to the "land of deserts" (Jr 2:6).
defiled--by idolatries (Jud 2:10-17; Psa 78:58, 59; 106:38).
you ... ye--change to the second person from the third, "they" (Jr 2:6), in order to bring home the guilt to the living generation.
7. plentiful--literally, "a land of Carmel," or "well-cultivated land": a garden land, in contrast to the "land of deserts" (Jr 2:6).
defiled--by idolatries (Jud 2:10-17; Psa 78:58, 59; 106:38).
you ... ye--change to the second person from the third, "they" (Jr 2:6), in order to bring home the guilt to the living generation.
The Pulpit Commentary
A plentiful country. "A Carmel land," as it were (so Payne Smith). "Carmel" is strictly an appellative noun, meaning" garden-land," i.e; land planted with vines and other choice plants. So Jer_4:26; Isa_29:17; Isa_37:24.
A plentiful country. "A Carmel land," as it were (so Payne Smith). "Carmel" is strictly an appellative noun, meaning" garden-land," i.e; land planted with vines and other choice plants. So Jer_4:26; Isa_29:17; Isa_37:24.
8The priests said not, Where is the LORD? and they that handle the law knew me not: the pastors also transgressed against me, and the prophets prophesied by Baal, and walked after things that do not profit.
Jamieson-Fausset-Brown
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 Jr 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 (Jr 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 Jr 11:21).
walked after things ... not profit--answering to, "walked after vanity," that is, idols (Jr 2:5; compare Jr 2:11; Ha 2:18).
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 Jr 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 (Jr 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 Jr 11:21).
walked after things ... not profit--answering to, "walked after vanity," that is, idols (Jr 2:5; compare Jr 2:11; Ha 2:18).
The Pulpit Commentary
The priests, etc. The blame principally falls on the three leading classes (as in Jer_2:26; Mic_3:11). First on the priests who "handle the Law," i.e. who have a traditional knowledge of the details of the Law, and teach the people accordingly (Deu_17:9-11; Deu_33:10; Jer_18:18; see also on Jer_8:8); next on the "pastors," or "shepherds" (in the Homeric sense), the civil and not the spiritual authorities; so generally in the Old Testament (see Jer_3:15; Jer_10:21; Jer_22:22; Jer_25:34; Zec_10:3; Zec_11:5, Zec_11:8, Zec_11:16; Isa_44:28); and lastly on the prophets, who sought their inspiration, not from Jehovah (comp. note on Jer_2:30), but from Baal. To prophesy by (by means of) Baal or rather, the Baal, implies that prophecy is due to an impulse from the supernatural world; that it is not an objectifying of the imaginations of the prophet himself. Even the Baal prophets yielded to an impulse from without, but how that impulse was produced the prophet does not tell us. We are told in 1Ki_22:19-23, that even prophets of Jehovah could be led astray by a "lying spirit;" much more presumably could prophets of the Baal. The Baal is here used as a representative of the idol-gods, in antithesis to Jehovah; sometimes "Baalim," or the Baals, is used instead (e.g. 1Ki_22:23; Jer_9:13), each town or city having its own Baal ("lord"). Things that do not profit. A synonym for idols (comp. Jer_16:19; Isa_44:9;. 1Sa_12:21). An enlightened regard for self-interest is encouraged by the religion of the Bible, at any rate educationally. Contrast Comtism.
The priests, etc. The blame principally falls on the three leading classes (as in Jer_2:26; Mic_3:11). First on the priests who "handle the Law," i.e. who have a traditional knowledge of the details of the Law, and teach the people accordingly (Deu_17:9-11; Deu_33:10; Jer_18:18; see also on Jer_8:8); next on the "pastors," or "shepherds" (in the Homeric sense), the civil and not the spiritual authorities; so generally in the Old Testament (see Jer_3:15; Jer_10:21; Jer_22:22; Jer_25:34; Zec_10:3; Zec_11:5, Zec_11:8, Zec_11:16; Isa_44:28); and lastly on the prophets, who sought their inspiration, not from Jehovah (comp. note on Jer_2:30), but from Baal. To prophesy by (by means of) Baal or rather, the Baal, implies that prophecy is due to an impulse from the supernatural world; that it is not an objectifying of the imaginations of the prophet himself. Even the Baal prophets yielded to an impulse from without, but how that impulse was produced the prophet does not tell us. We are told in 1Ki_22:19-23, that even prophets of Jehovah could be led astray by a "lying spirit;" much more presumably could prophets of the Baal. The Baal is here used as a representative of the idol-gods, in antithesis to Jehovah; sometimes "Baalim," or the Baals, is used instead (e.g. 1Ki_22:23; Jer_9:13), each town or city having its own Baal ("lord"). Things that do not profit. A synonym for idols (comp. Jer_16:19; Isa_44:9;. 1Sa_12:21). An enlightened regard for self-interest is encouraged by the religion of the Bible, at any rate educationally. Contrast Comtism.
9Wherefore I will yet plead with you, saith the LORD, and with your children’s children will I plead.
Jamieson-Fausset-Brown
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; Mi 6:2).
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; Mi 6:2).
The Pulpit Commentary
I will yet plead, etc. Repeated acts of rebellion call forth repeated abjurations and punishments. With your children's children. For God "visits the iniquity of the fathers upon the children" (Exo_20:5).
I will yet plead, etc. Repeated acts of rebellion call forth repeated abjurations and punishments. With your children's children. For God "visits the iniquity of the fathers upon the children" (Exo_20:5).
10For pass over the isles of Chittim, and see; and send unto Kedar, and consider diligently, and see if there be such a thing.
Jamieson-Fausset-Brown
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; Is 23:1; Da 11:30).
Kedar--descended from Ishmael; the Bedouins and Arabs, east of Palestine.
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; Is 23:1; Da 11:30).
Kedar--descended from Ishmael; the Bedouins and Arabs, east of Palestine.
The Pulpit Commentary
Justification of Jehovah's judicial action towards Judah. Consider the heinousness of the offence. Pass over—rather, pass over to—the isles of Chittim; i.e. the islands and maritime countries of the West, represented by Cyprus (see on Gen_10:4). For the wide use of Chittim, comp. Num_24:24; Dan_11:30). Kedar, in the narrower sense, is a large tribe of Arabian origin, whose haunts were between Arabia Petraea and Babylonia. Here, however, it is used in a wider sense for the Arab tribes in general (so Jeremiah Tiler 28; Isa_21:16, Isa_21:17).
Justification of Jehovah's judicial action towards Judah. Consider the heinousness of the offence. Pass over—rather, pass over to—the isles of Chittim; i.e. the islands and maritime countries of the West, represented by Cyprus (see on Gen_10:4). For the wide use of Chittim, comp. Num_24:24; Dan_11:30). Kedar, in the narrower sense, is a large tribe of Arabian origin, whose haunts were between Arabia Petraea and Babylonia. Here, however, it is used in a wider sense for the Arab tribes in general (so Jeremiah Tiler 28; Isa_21:16, Isa_21:17).
11Hath a nation changed their gods, which are yet no gods? but my people have changed their glory for that which doth not profit.
Jamieson-Fausset-Brown
11. glory--Jehovah, the glory of Israel (Psa 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--(Jr 2:8).
11. glory--Jehovah, the glory of Israel (Psa 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--(Jr 2:8).
The Pulpit Commentary
Hath a nation changed their gods? Has any heathen nation ever changed its idol-god for another? The prophet clearly implies a negative answer; and yet it must be admitted that the adoption of a new religion, under the pressure of conquest or a higher foreign civilization is not an unknown phenomenon in the ancient world. Glory; i.e. source of all outward prosperity (comp. Psa_3:3," my Glory, and the Lifter up Of my head"). Religion was, in fact, the root of national life in antiquity; contrast our own division between the sacred and the secular Jehovah elsewhere receives the title "the Pride of Israel"—Authorized Version, rather weakly, "the Excellency of Israel"—(Amo_8:7; Hos_5:5. Comp. the parallel passages, Psa_106:20; Rom_1:23).
Hath a nation changed their gods? Has any heathen nation ever changed its idol-god for another? The prophet clearly implies a negative answer; and yet it must be admitted that the adoption of a new religion, under the pressure of conquest or a higher foreign civilization is not an unknown phenomenon in the ancient world. Glory; i.e. source of all outward prosperity (comp. Psa_3:3," my Glory, and the Lifter up Of my head"). Religion was, in fact, the root of national life in antiquity; contrast our own division between the sacred and the secular Jehovah elsewhere receives the title "the Pride of Israel"—Authorized Version, rather weakly, "the Excellency of Israel"—(Amo_8:7; Hos_5:5. Comp. the parallel passages, Psa_106:20; Rom_1:23).
12Be astonished, O ye heavens, at this, and be horribly afraid, be ye very desolate, saith the LORD.
Jamieson-Fausset-Brown
12. Impassioned personification (Is 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].
12. Impassioned personification (Is 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].
The Pulpit Commentary
Be astonished. "Be appalled" would more nearly express the force of the Hebrew (so Jer_18:16; Jer_19:8). Be ye very desolate; literally, become dry; i.e. not so much "shrivel and roll up" (on the analogy of Isa_34:4), as "become stiff with horror."
Be astonished. "Be appalled" would more nearly express the force of the Hebrew (so Jer_18:16; Jer_19:8). Be ye very desolate; literally, become dry; i.e. not so much "shrivel and roll up" (on the analogy of Isa_34:4), as "become stiff with horror."
13For my people have committed two evils; they have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water.
Jamieson-Fausset-Brown
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 (Jr 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. (Jr 17:13; Psa 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 (Is 55:1, 2; compare Lu 12:33).
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 (Jr 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. (Jr 17:13; Psa 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 (Is 55:1, 2; compare Lu 12:33).
The Pulpit Commentary
Two evils. Israel has not merely offended, like the heathen, by idolatry, but by deserting the only God who can satisfy the needs of human nature. The fountain of living waters. So Jer_17:13 (comp. Psa_36:9). Fountain; literally, tank or reservoir. Such reservoirs were "dug in the ground (see on Jer_6:7), and chiefly intended for storing living waters, i.e. those of springs and rivulets" (Payne Smith). Cisterns, broken cisterns. A cistern, by its very nature, will only hold a limited amount, and the water "collected from clay roofs or from marly soil, has the color of weak soapsuds, the taste of the earth or the stable." Who would prefer such an impure supply to the sweet, wholesome water of a fountain? But these cisterns cannot even be depended upon for this poor, turbid drink. They are "broken," like so many even of the best rock-hewn cisterns. How fine a description of the combined attractiveness and disappointingness of heathen religions, qualities the more striking in proportion to the scale on which the religions problem is realized (e.g. in Hinduism)!
Two evils. Israel has not merely offended, like the heathen, by idolatry, but by deserting the only God who can satisfy the needs of human nature. The fountain of living waters. So Jer_17:13 (comp. Psa_36:9). Fountain; literally, tank or reservoir. Such reservoirs were "dug in the ground (see on Jer_6:7), and chiefly intended for storing living waters, i.e. those of springs and rivulets" (Payne Smith). Cisterns, broken cisterns. A cistern, by its very nature, will only hold a limited amount, and the water "collected from clay roofs or from marly soil, has the color of weak soapsuds, the taste of the earth or the stable." Who would prefer such an impure supply to the sweet, wholesome water of a fountain? But these cisterns cannot even be depended upon for this poor, turbid drink. They are "broken," like so many even of the best rock-hewn cisterns. How fine a description of the combined attractiveness and disappointingness of heathen religions, qualities the more striking in proportion to the scale on which the religions problem is realized (e.g. in Hinduism)!
Israel's Bondage and Backsliding
14Is Israel a servant? is he a homeborn slave? why is he spoiled?
Jamieson-Fausset-Brown
14. is he a homeborn slave--No. "Israel is Jehovah's son, even His first-born" (Ex 4:22). Jr 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 (Jr 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 (Jr 2:19).
14. is he a homeborn slave--No. "Israel is Jehovah's son, even His first-born" (Ex 4:22). Jr 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 (Jr 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 (Jr 2:19).
The Pulpit Commentary
Israel's punishment and its cause.
Is Israel a servant? The speaker is evidently the prophet, who exclaims in surprise at the view which his prophetic insight opens to him: "quasi de re nova et absurda sciscitatur" (Calvin). For Israel is a member of Jehovah's family; he is not a servant (except in the same high sense as in Isaiah 40-53, where "servant" is virtually equivalent to "representative"), but rather in the highest degree a free man, for he is Jehovah's "firstborn son" (Exo_4:22). How is it, then, that he is dragged away into captivity like a slave who has never known freedom? The view of some, that "servant" means "servant of Jehovah" (comp. Jer_30:10), and that the question therefore is to be answered in the affirmative, is less natural. "Servant," by itself, never has this turning; and there is a precisely similar term in the discourse at Jer_2:31, where the negative answer of the question does not admit of a doubt.
Israel's punishment and its cause.
Is Israel a servant? The speaker is evidently the prophet, who exclaims in surprise at the view which his prophetic insight opens to him: "quasi de re nova et absurda sciscitatur" (Calvin). For Israel is a member of Jehovah's family; he is not a servant (except in the same high sense as in Isaiah 40-53, where "servant" is virtually equivalent to "representative"), but rather in the highest degree a free man, for he is Jehovah's "firstborn son" (Exo_4:22). How is it, then, that he is dragged away into captivity like a slave who has never known freedom? The view of some, that "servant" means "servant of Jehovah" (comp. Jer_30:10), and that the question therefore is to be answered in the affirmative, is less natural. "Servant," by itself, never has this turning; and there is a precisely similar term in the discourse at Jer_2:31, where the negative answer of the question does not admit of a doubt.
15The young lions roared upon him, and yelled, and they made his land waste: his cities are burned without inhabitant.
Jamieson-Fausset-Brown
15. lions--the Babylonian princes (Jr 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 (Jr 46:2; 2Ki 24:1, 2).
15. lions--the Babylonian princes (Jr 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 (Jr 46:2; 2Ki 24:1, 2).
The Pulpit Commentary
The young lions, etc. A fresh figure, and a most natural one in Judaea; already applied to the Assyrians by Isaiah (v. 29, 30). Burned; rather, made ruinous (comp. "ruinous heaps," 2Ki_19:25).
The young lions, etc. A fresh figure, and a most natural one in Judaea; already applied to the Assyrians by Isaiah (v. 29, 30). Burned; rather, made ruinous (comp. "ruinous heaps," 2Ki_19:25).
16Also the children of Noph and Tahapanes have broken the crown of thy head.
Jamieson-Fausset-Brown
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. Is 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 (Jr 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.
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. Is 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 (Jr 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.
The Pulpit Commentary
Also the children of Noph, etc. This is the climax of the calamity. Noph, called Moph in the Hebrew text of Hos_9:6, is generally identified with Memphis, which was called in the inscriptions Mennufr, or "the good abode," but may possibly be Napata, the Nap of the inscriptions, the residency of the Ethiopian dynasty (De Rouge'). Tahapanes. The Hebrew form is Takhpanes or Tahhpanhhes. This was a fortified frontier town on the Pelusiot arm of the Nile, called in Greek Daphnae (Herod; Hos_2:20), or Taphnae. Have broken, etc.; rather, shall break, or (for the pointing in the Hebrew Bible requires this change) shall feed off (or depasture). From this verse onwards, Judah is personified as a woman, as appears from the suffixes in the Hebrew. Baldness was a great mark of disgrace (2Ki_2:23; Jer_48:45). There is a striking parallel to this passage in Isa_7:18-20, where, in punishment of the negotiations of Ahaz with Assyria, the prophet threatens an invasion of Judah both by Assyria and by Egypt: and employs the very. same figure (see Isa_7:20). So here, the devastation threatened by Jeremiah is the punishment of the unhallowed coquetting with the Egyptian power of which the Jewish rulers had been recently guilty. The fact which corresponds to this prediction is the defeat of Josiah at Megiddo, and the consequent subjugation of Judah (2Ki_23:29). The abruptness with which verse 16 follows upon verse 15 suggests that some words have fallen out of the text.
Also the children of Noph, etc. This is the climax of the calamity. Noph, called Moph in the Hebrew text of Hos_9:6, is generally identified with Memphis, which was called in the inscriptions Mennufr, or "the good abode," but may possibly be Napata, the Nap of the inscriptions, the residency of the Ethiopian dynasty (De Rouge'). Tahapanes. The Hebrew form is Takhpanes or Tahhpanhhes. This was a fortified frontier town on the Pelusiot arm of the Nile, called in Greek Daphnae (Herod; Hos_2:20), or Taphnae. Have broken, etc.; rather, shall break, or (for the pointing in the Hebrew Bible requires this change) shall feed off (or depasture). From this verse onwards, Judah is personified as a woman, as appears from the suffixes in the Hebrew. Baldness was a great mark of disgrace (2Ki_2:23; Jer_48:45). There is a striking parallel to this passage in Isa_7:18-20, where, in punishment of the negotiations of Ahaz with Assyria, the prophet threatens an invasion of Judah both by Assyria and by Egypt: and employs the very. same figure (see Isa_7:20). So here, the devastation threatened by Jeremiah is the punishment of the unhallowed coquetting with the Egyptian power of which the Jewish rulers had been recently guilty. The fact which corresponds to this prediction is the defeat of Josiah at Megiddo, and the consequent subjugation of Judah (2Ki_23:29). The abruptness with which verse 16 follows upon verse 15 suggests that some words have fallen out of the text.
17Hast thou not procured this unto thyself, in that thou hast forsaken the LORD thy God, when he led thee by the way?
Jamieson-Fausset-Brown
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. (Jr 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.
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. (Jr 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.
The Pulpit Commentary
Hast not thou procured this? rather, Is it not this that doth procure it unto thee (namely) that thou hast forsaken, etc.? or, Is it not thy forsaking Jehovah that pro. cureth thee this? When he led thee by the way. The prophet thinks, perhaps, of the rebellion of the forefathers of Israel, who too soon ceased to "go after" Jehovah (comp. Jer_2:2), and whose fickleness was imitated but too well by their descendants. This view is favored by the phraseology of Deu_1:33; Deu_8:2, Deu_8:15. But we may, if we prefer it, explain "by (or, rather, in) the way," on the analogy of the promise in Jer_31:9, "I will lead them … in a straight way," i.e. I will grant them an uninterrupted course of prosperity. The omission of the adjective in the present passage may be paralleled by Psa_25:8, "Therefore will he instruct sinners in the (right) way."
Hast not thou procured this? rather, Is it not this that doth procure it unto thee (namely) that thou hast forsaken, etc.? or, Is it not thy forsaking Jehovah that pro. cureth thee this? When he led thee by the way. The prophet thinks, perhaps, of the rebellion of the forefathers of Israel, who too soon ceased to "go after" Jehovah (comp. Jer_2:2), and whose fickleness was imitated but too well by their descendants. This view is favored by the phraseology of Deu_1:33; Deu_8:2, Deu_8:15. But we may, if we prefer it, explain "by (or, rather, in) the way," on the analogy of the promise in Jer_31:9, "I will lead them … in a straight way," i.e. I will grant them an uninterrupted course of prosperity. The omission of the adjective in the present passage may be paralleled by Psa_25:8, "Therefore will he instruct sinners in the (right) way."
18And now what hast thou to do in the way of Egypt, to drink the waters of Sihor? or what hast thou to do in the way of Assyria, to drink the waters of the river?
Jamieson-Fausset-Brown
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 Jr 2:13, 36; compare "waters," meaning numerous forces (Is 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 (Is 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 Jr 2:36.
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 Jr 2:13, 36; compare "waters," meaning numerous forces (Is 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 (Is 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 Jr 2:36.
The Pulpit Commentary
What hast thou to do in the way of Egypt? rather, with the way to Egypt. Isaiah (Isa_30:2-5; Isa_31:1) and Hosea (Hos_7:11, Hos_7:16) had already inveighed against an Egyptian alliance. The name given by Manasseh to his sen and successor (Amen) suggests that at one period in his reign an Egyptian policy was in the ascendant, which coincides with the tradition preserved in 2Ch_33:11, of an Assyrian captivity of Manasseh. Jehoiakim at a later period was a vassal of Egypt (2Ki_23:31, 2Ki_23:35). To drink the waters; taking up the idea of the second clause of verse 13. Sihor, or Shihor, occurs again in Isa_23:3, as a name of the Nile. It properly means, not so much "the black" as "the dark grey" (connected with shakhar, the morning grey), from the color of the water. Rosenmüller's contrast between the muddy waters of foreign streams and the "fountain of living waters" is uncalled for; besides, the Nile water has always been held in high esteem. The Septuagint has Γηών, i.e. Gihon, also a name of-the Nile according to Ecclesiasticus 24:27. The way of—rather, to—Assyria. It is true that Assyria was, to say the least, powerless to interfere for good or for evil, when these words were written. But in verse 5 the prophet has already warned us that his complaints are partly retrospective. It would seem that the Assyrian party from time to time gained the upper hand over the Egyptian in the councils of the State. Or perhaps the prophet may refer to the Quixotic fidelity to Assyria of Josiah (see below on verse 36). The river; i.e. the Euphrates, "the great river" (Gen_15:18). Babylonia it should be remembered, was in nominal subjection to Assyria; the Euphrates was the boundary between Syria and Palestine on the one hand, and Assyria—here the Assyrio-Babylonian region—on the other.
What hast thou to do in the way of Egypt? rather, with the way to Egypt. Isaiah (Isa_30:2-5; Isa_31:1) and Hosea (Hos_7:11, Hos_7:16) had already inveighed against an Egyptian alliance. The name given by Manasseh to his sen and successor (Amen) suggests that at one period in his reign an Egyptian policy was in the ascendant, which coincides with the tradition preserved in 2Ch_33:11, of an Assyrian captivity of Manasseh. Jehoiakim at a later period was a vassal of Egypt (2Ki_23:31, 2Ki_23:35). To drink the waters; taking up the idea of the second clause of verse 13. Sihor, or Shihor, occurs again in Isa_23:3, as a name of the Nile. It properly means, not so much "the black" as "the dark grey" (connected with shakhar, the morning grey), from the color of the water. Rosenmüller's contrast between the muddy waters of foreign streams and the "fountain of living waters" is uncalled for; besides, the Nile water has always been held in high esteem. The Septuagint has Γηών, i.e. Gihon, also a name of-the Nile according to Ecclesiasticus 24:27. The way of—rather, to—Assyria. It is true that Assyria was, to say the least, powerless to interfere for good or for evil, when these words were written. But in verse 5 the prophet has already warned us that his complaints are partly retrospective. It would seem that the Assyrian party from time to time gained the upper hand over the Egyptian in the councils of the State. Or perhaps the prophet may refer to the Quixotic fidelity to Assyria of Josiah (see below on verse 36). The river; i.e. the Euphrates, "the great river" (Gen_15:18). Babylonia it should be remembered, was in nominal subjection to Assyria; the Euphrates was the boundary between Syria and Palestine on the one hand, and Assyria—here the Assyrio-Babylonian region—on the other.
19Thine own wickedness shall correct thee, and thy backslidings shall reprove thee: know therefore and see that it is an evil thing and bitter, that thou hast forsaken the LORD thy God, and that my fear is not in thee, saith the Lord GOD of hosts.
Jamieson-Fausset-Brown
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; Is 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."
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; Is 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."
The Pulpit Commentary
Shall correct … shall reprove; rather, chastise … punish. It is a constantly renewed punishment which follows the ever-repeated offence.
Shall correct … shall reprove; rather, chastise … punish. It is a constantly renewed punishment which follows the ever-repeated offence.
20For of old time I have broken thy yoke, and burst thy bands; and thou saidst, I will not transgress; when upon every high hill and under every green tree thou wanderest, playing the harlot.
Jamieson-Fausset-Brown
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 (Jr 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; Is 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).
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 (Jr 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; Is 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).
The Pulpit Commentary
Here a new section begins. I have broken … burst. This is, grammatically, a possible rendering, but inconsistent with the second person in thou saidst, unless indeed (with Ewald) we suppose that something has fallen out of the text between the first and the second clauses of the verse. The best critics, except Ewald and Dr. Payne Smith, are agreed that we should follow the Septuagint and Vulgate in rendering "thou hast broken … (and) burst." This does not, strictly speaking, imply a new reading of the text, for ti was the old form of the suffix of the 2nd pers. fem, sing.; there is a precisely similar case in Mic_4:13. It is a true description of the history of Israel before the exile. It would almost seem as if there was a fusion of two races among the Israelites, and that the smaller but nobler stock supplied all the great men in the sphere of religion; just as in Florence, most of the men who have illustrated her annals bear names of Teutonic origin. So we might argue, if we wished to explain the Biblical history from purely natural causes. But God (to apply the Caliph Omar's words) "knoweth his own." Bands (see on Jer_5:5). I will not transgress. This is the translation of the marginal reading in the Hebrew Bible, which, though implied also in the Targum, is probably a conjecture of the Jewish critics. The text reading is, "I will not serve," (equivalent to "I will not be a slave any longer"). Obviously this does not harmonize with the rendering "I have broken," etc; in the first clause (unless, with Dr. Payne Smith, we explain "I will not serve" as virtually equivalent to "I will still serve my idol-gods"); hence the Jewish critics, by just adding a κέραια (Mat_5:18), changed "serve" into "transgress." They did not venture to alter the next clause, which, quite as much as the first, presupposes the reading "serve" (see next note). When—rather, for—upon every high hill, etc. Bare, treeless heights were favorite spots for sacrifices, especially for Baal; groves, and leafy trees, in general, for the lascivious rites of Asherah and Ashtoreth. The apparently extreme statement of the prophet is not to be minimized. Travelers still tell us of vestiges of ancient and doubtless pro-Christian idolaters worship still visible on almost every attractive spot in the open country in Palestine. Under every green tree. We have no single word to convey the "fluid" meaning of this expressive word. It combines, in fact, the senses of pliant, sappy, leafy (comp. note on Jer_11:16). Thou wanderest; rather, thou wast stretching thyself out.
Here a new section begins. I have broken … burst. This is, grammatically, a possible rendering, but inconsistent with the second person in thou saidst, unless indeed (with Ewald) we suppose that something has fallen out of the text between the first and the second clauses of the verse. The best critics, except Ewald and Dr. Payne Smith, are agreed that we should follow the Septuagint and Vulgate in rendering "thou hast broken … (and) burst." This does not, strictly speaking, imply a new reading of the text, for ti was the old form of the suffix of the 2nd pers. fem, sing.; there is a precisely similar case in Mic_4:13. It is a true description of the history of Israel before the exile. It would almost seem as if there was a fusion of two races among the Israelites, and that the smaller but nobler stock supplied all the great men in the sphere of religion; just as in Florence, most of the men who have illustrated her annals bear names of Teutonic origin. So we might argue, if we wished to explain the Biblical history from purely natural causes. But God (to apply the Caliph Omar's words) "knoweth his own." Bands (see on Jer_5:5). I will not transgress. This is the translation of the marginal reading in the Hebrew Bible, which, though implied also in the Targum, is probably a conjecture of the Jewish critics. The text reading is, "I will not serve," (equivalent to "I will not be a slave any longer"). Obviously this does not harmonize with the rendering "I have broken," etc; in the first clause (unless, with Dr. Payne Smith, we explain "I will not serve" as virtually equivalent to "I will still serve my idol-gods"); hence the Jewish critics, by just adding a κέραια (Mat_5:18), changed "serve" into "transgress." They did not venture to alter the next clause, which, quite as much as the first, presupposes the reading "serve" (see next note). When—rather, for—upon every high hill, etc. Bare, treeless heights were favorite spots for sacrifices, especially for Baal; groves, and leafy trees, in general, for the lascivious rites of Asherah and Ashtoreth. The apparently extreme statement of the prophet is not to be minimized. Travelers still tell us of vestiges of ancient and doubtless pro-Christian idolaters worship still visible on almost every attractive spot in the open country in Palestine. Under every green tree. We have no single word to convey the "fluid" meaning of this expressive word. It combines, in fact, the senses of pliant, sappy, leafy (comp. note on Jer_11:16). Thou wanderest; rather, thou wast stretching thyself out.
21Yet I had planted thee a noble vine, wholly a right seed: how then art thou turned into the degenerate plant of a strange vine unto me?
Jamieson-Fausset-Brown
21. The same image as in De 32:32; Psa 80:8, 9; Is 5:1, &c.
unto me--with respect to Me.
21. The same image as in De 32:32; Psa 80:8, 9; Is 5:1, &c.
unto me--with respect to Me.
The Pulpit Commentary
A noble vine. Jeremiah means the choicest kind of Oriental vine, called sorek (from the dark-red color of its grapes), and mentioned again in Isa_5:2. The figure of the vine is one endeared to us by its association especially with our Lord; it was endeared to the Jews by the annual festivities of the vintage. The sacred writers are never afraid of its palling on the ear by repetition (comp. Jer_5:10; Jer_6:9; Jer_12:10; Isa_5:1-7; Isa_27:2, Isa_27:3; Eze_17:6; Psa_80:8-16). A right seed; i.e. a vine-shoot of the genuine sort. "Seed" for "shoot," as in Isa_17:11 (comp. Isa_17:10). The degenerate plant; rather, degenerate shoots (if at least the text is right).
A noble vine. Jeremiah means the choicest kind of Oriental vine, called sorek (from the dark-red color of its grapes), and mentioned again in Isa_5:2. The figure of the vine is one endeared to us by its association especially with our Lord; it was endeared to the Jews by the annual festivities of the vintage. The sacred writers are never afraid of its palling on the ear by repetition (comp. Jer_5:10; Jer_6:9; Jer_12:10; Isa_5:1-7; Isa_27:2, Isa_27:3; Eze_17:6; Psa_80:8-16). A right seed; i.e. a vine-shoot of the genuine sort. "Seed" for "shoot," as in Isa_17:11 (comp. Isa_17:10). The degenerate plant; rather, degenerate shoots (if at least the text is right).
22For though thou wash thee with nitre, and take thee much soap, yet thine iniquity is marked before me, saith the Lord GOD.
Jamieson-Fausset-Brown
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."
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."
The Pulpit Commentary
Nitre does not mean the substance which now bears that name, but "natron," a mineral alkali, deposited on the shores and on the bed of certain lakes in Egypt, especially those in the Wady Nat-run (the ancient Nitria, whence came so large a store of precious Syriac manuscripts). In ancient times, this natron was collected to make lye from for washing purposes (comp. Pro_25:20). Sope; rather, potash; the corresponding vegetable alkali (comp. Isa_1:25). Thine iniquity is marked. So Kimchi and Gesenius (through a doubtful etymology); but the Aramaic use of the word favors the rendering stained, i.e. filthy. The word is in the participle, to indicate the permanence of the state (comp. "Will all great Neptune's ocean wash this blood," etc.? 'Macbeth').
Nitre does not mean the substance which now bears that name, but "natron," a mineral alkali, deposited on the shores and on the bed of certain lakes in Egypt, especially those in the Wady Nat-run (the ancient Nitria, whence came so large a store of precious Syriac manuscripts). In ancient times, this natron was collected to make lye from for washing purposes (comp. Pro_25:20). Sope; rather, potash; the corresponding vegetable alkali (comp. Isa_1:25). Thine iniquity is marked. So Kimchi and Gesenius (through a doubtful etymology); but the Aramaic use of the word favors the rendering stained, i.e. filthy. The word is in the participle, to indicate the permanence of the state (comp. "Will all great Neptune's ocean wash this blood," etc.? 'Macbeth').
23How canst thou say, I am not polluted, I have not gone after Baalim? see thy way in the valley, know what thou hast done: thou art a swift dromedary traversing her ways;
Jamieson-Fausset-Brown
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 Jr 19:2, 6, 13, 14; 32:35; see on Is 30:33).
thou art--omit. The substantive that follows in this verse (and also that in Jr 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.
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 Jr 19:2, 6, 13, 14; 32:35; see on Is 30:33).
thou art--omit. The substantive that follows in this verse (and also that in Jr 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.
The Pulpit Commentary
How canst thou say, etc.? This is not a mere rhetorical fiction equivalent to "or if thou shouldst perhaps say," but probably represents an objection really made by the inhabitants of the kingdom of Judah. Their fault was not in neglecting the public worship of Jehovah in his appointed temple, but in superadding to this, idolatrous rites inconsistent with the spiritual religion taught by Jeremiah. The people did not, it seems, regard this as tantamount to "following Baalim," just as some converts to Christianity in our own foreign missions might exclaim against being accused of apostasy, because they secretly carry on certain heathen practices. The prophet, however, applies a more rigorous test to their conduct. Baalim; the plural of Baal, used for "other gods" (Jer_1:16; comp. on Jer_1:8). Thy way in the valley. The valley in this context can only be that of Hinnom (see on Jer_7:31), which from the time of Ahaz had been defiled with the rites of "Moloch, horrid king" (see ' Paradise Lost,' 1.392-396). Thou art a swift dromedary. Ewald would attach this half of the verse to verse 24; and there is something to be said for this plan. Swift dromedary is, properly speaking, in the vocative. The ardor of the people for idolatry is expressed by the comparison of it to the uncontrollable instinct of brute beasts. The word rendered "dromedary" is in the feminine gender; it means strictly the young she-camel which has not yet had a foal. Traversing her ways; rather, interlacing her ways; i.e. running backwards and forwards at the impulse of passion.
How canst thou say, etc.? This is not a mere rhetorical fiction equivalent to "or if thou shouldst perhaps say," but probably represents an objection really made by the inhabitants of the kingdom of Judah. Their fault was not in neglecting the public worship of Jehovah in his appointed temple, but in superadding to this, idolatrous rites inconsistent with the spiritual religion taught by Jeremiah. The people did not, it seems, regard this as tantamount to "following Baalim," just as some converts to Christianity in our own foreign missions might exclaim against being accused of apostasy, because they secretly carry on certain heathen practices. The prophet, however, applies a more rigorous test to their conduct. Baalim; the plural of Baal, used for "other gods" (Jer_1:16; comp. on Jer_1:8). Thy way in the valley. The valley in this context can only be that of Hinnom (see on Jer_7:31), which from the time of Ahaz had been defiled with the rites of "Moloch, horrid king" (see ' Paradise Lost,' 1.392-396). Thou art a swift dromedary. Ewald would attach this half of the verse to verse 24; and there is something to be said for this plan. Swift dromedary is, properly speaking, in the vocative. The ardor of the people for idolatry is expressed by the comparison of it to the uncontrollable instinct of brute beasts. The word rendered "dromedary" is in the feminine gender; it means strictly the young she-camel which has not yet had a foal. Traversing her ways; rather, interlacing her ways; i.e. running backwards and forwards at the impulse of passion.
24A wild ass used to the wilderness, that snuffeth up the wind at her pleasure; in her occasion who can turn her away? all they that seek her will not weary themselves; in her month they shall find her.
Jamieson-Fausset-Brown
24. (Jr 14:6; Job 39:5). "A wild ass," agreeing with "thou" (Jr 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.
24. (Jr 14:6; Job 39:5). "A wild ass," agreeing with "thou" (Jr 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.
The Pulpit Commentary
A wild ass, etc. The type of wildness and independence (comp. Gen_16:12; Job_39:5-8). That snuffeth up the wind; to cool the heat of her passion. In her occasion … in her month; i.e. at the pairing-time.
A wild ass, etc. The type of wildness and independence (comp. Gen_16:12; Job_39:5-8). That snuffeth up the wind; to cool the heat of her passion. In her occasion … in her month; i.e. at the pairing-time.
25Withhold thy foot from being unshod, and thy throat from thirst: but thou saidst, There is no hope: no; for I have loved strangers, and after them will I go.
Jamieson-Fausset-Brown
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--(Jr 18:12; Is 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" (Jr 3:13; De 32:16).
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--(Jr 18:12; Is 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" (Jr 3:13; De 32:16).
The Pulpit Commentary
Withhold thy foot, etc. Hitzig, with unnecessary ingenuity, explains this with reference to the fatiguing practices of the heathen cultus, comparing 1Ki_18:26, where "vain repetitions" of "Baal, Baal," and (as he thinks) barefoot religious dances, are mentioned as parts of the worship of Baal. Umbreit's view, however, is far more natural. "God the true husband exhorts Israel not to run barefoot, and with parched throat, like a shameless adulteress, after strangers" (Payne Smith). There is no hops; i.e. the exhortation is in vain (so Jer_18:12).
Is … ashamed. It is the per-feet of prophetic certitude.
Withhold thy foot, etc. Hitzig, with unnecessary ingenuity, explains this with reference to the fatiguing practices of the heathen cultus, comparing 1Ki_18:26, where "vain repetitions" of "Baal, Baal," and (as he thinks) barefoot religious dances, are mentioned as parts of the worship of Baal. Umbreit's view, however, is far more natural. "God the true husband exhorts Israel not to run barefoot, and with parched throat, like a shameless adulteress, after strangers" (Payne Smith). There is no hops; i.e. the exhortation is in vain (so Jer_18:12).
Is … ashamed. It is the per-feet of prophetic certitude.
As the Thief Is Ashamed
26As the thief is ashamed when he is found, so is the house of Israel ashamed; they, their kings, their princes, and their priests, and their prophets.
Jamieson-Fausset-Brown
26. is ashamed--is put to shame.
thief--(Joh 10:1).
Israel--that is, Judah (Jr 2:28).
26. is ashamed--is put to shame.
thief--(Joh 10:1).
Israel--that is, Judah (Jr 2:28).
27Saying to a stock, Thou art my father; and to a stone, Thou hast brought me forth: for they have turned their back unto me, and not their face: but in the time of their trouble they will say, Arise, and save us.
Jamieson-Fausset-Brown
27. Thou art my father--(Contrast Jr 3:4; Is 64:8).
in ... trouble they will say--namely, to God (Psa 78:34; Is 26:16). Trouble often brings men to their senses (Lu 15:16-18).
27. Thou art my father--(Contrast Jr 3:4; Is 64:8).
in ... trouble they will say--namely, to God (Psa 78:34; Is 26:16). Trouble often brings men to their senses (Lu 15:16-18).
The Pulpit Commentary
And to a stone, etc. Stone ('ebhen) is feminine in Hebrew, and therefore addressed as the mother.
And to a stone, etc. Stone ('ebhen) is feminine in Hebrew, and therefore addressed as the mother.
28But where are thy gods that thou hast made thee? let them arise, if they can save thee in the time of thy trouble: for according to the number of thy cities are thy gods, O Judah.
Jamieson-Fausset-Brown
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 (Jr 11:13).
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 (Jr 11:13).
The Pulpit Commentary
According to the number of thy cities, etc. A remarkable statement, and one that well illustrates the superficial character of Hezekiah's reformation. True, Manasseh's reactionary reign had intervened, but his counter-movement would not have been so successful had it not been attended by the good wishes of the people; and besides, the last years of Manasseh, according to the tradition in 2Ch_33:12-16 were devoted to undoing the mischief of his former life. The force of the prophet's words is strikingly brought out by M. Renan (he led an expedition to Phoenicia), who has shown that every district and every town had a cultus of its own, which often only differed from the neighboring cultus by words and titles (nomina, numina); comp. Baal-Hamon, Baal-Hazor, eta Dr. Payne Smith well expresses the argument of Jeremiah: "When every city has its special deity, surely among so many there might be found one able to help his worshippers."
According to the number of thy cities, etc. A remarkable statement, and one that well illustrates the superficial character of Hezekiah's reformation. True, Manasseh's reactionary reign had intervened, but his counter-movement would not have been so successful had it not been attended by the good wishes of the people; and besides, the last years of Manasseh, according to the tradition in 2Ch_33:12-16 were devoted to undoing the mischief of his former life. The force of the prophet's words is strikingly brought out by M. Renan (he led an expedition to Phoenicia), who has shown that every district and every town had a cultus of its own, which often only differed from the neighboring cultus by words and titles (nomina, numina); comp. Baal-Hamon, Baal-Hazor, eta Dr. Payne Smith well expresses the argument of Jeremiah: "When every city has its special deity, surely among so many there might be found one able to help his worshippers."
29Wherefore will ye plead with me? ye all have transgressed against me, saith the LORD.
Jamieson-Fausset-Brown
29. plead with me--that is, contend with Me for afflicting you (Jr 2:23, 35).
29. plead with me--that is, contend with Me for afflicting you (Jr 2:23, 35).
The Pulpit Commentary
Wherefore will ye plead with me? How can ye be so brazen-faced as to attempt to justify yourselves?
Wherefore will ye plead with me? How can ye be so brazen-faced as to attempt to justify yourselves?
30In vain have I smitten your children; they received no correction: your own sword hath devoured your prophets, like a destroying lion.
Jamieson-Fausset-Brown
30. (Jr 5:3; 6:29; Is 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).
30. (Jr 5:3; 6:29; Is 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).
The Pulpit Commentary
Have I smitten your children. The cities and towns of Judah are represented as so many mothers, and the populations as their children. It would, no doubt, be more natural to take "children" literally; but then we must read the verb in the next clause, "Ye have received," as the Septuagint actually renders. In the former case the "smiting" will refer to all God's "sore judgments"—sword, drought, famine, pestilence; in the latter, to the loss of life in battle. Your own sword hath devoured your prophets. Manasseh's persecution (which extended, according to Josephus, especially to the prophets) may account for the preponderance of "false prophets" referred to in verse 8 (cf. Mat_23:29).
Have I smitten your children. The cities and towns of Judah are represented as so many mothers, and the populations as their children. It would, no doubt, be more natural to take "children" literally; but then we must read the verb in the next clause, "Ye have received," as the Septuagint actually renders. In the former case the "smiting" will refer to all God's "sore judgments"—sword, drought, famine, pestilence; in the latter, to the loss of life in battle. Your own sword hath devoured your prophets. Manasseh's persecution (which extended, according to Josephus, especially to the prophets) may account for the preponderance of "false prophets" referred to in verse 8 (cf. Mat_23:29).
31O generation, see ye the word of the LORD. Have I been a wilderness unto Israel? a land of darkness? wherefore say my people, We are lords; we will come no more unto thee?
Jamieson-Fausset-Brown
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" (Jr 2:6).
We are lords--that is, We are our own masters. We will worship what gods we like (Psa 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.
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" (Jr 2:6).
We are lords--that is, We are our own masters. We will worship what gods we like (Psa 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.
The Pulpit Commentary
O generation, see ye. It is doubtful whether generation here means "contemporaries" (equivalent to "men of this generation"), or, like γενεά sometimes in the New Testament, a class of men united by moral affinity (comp. Psa_14:5; Psa_78:8). In the latter case we should rather attach the pronoun in "see ye" to "O generation," and render "O (evil) generation that ye are!" So Hitzig, Keil, and Payne Smith; Ewald and Delitzsch adopt the first rendering. Have I been a wilderness, etc.? "Have I not been the source of light and happiness to my people, and of all temporal blessings?" (comp. Jer_2:6). So the Divine speaker in Isa_45:19, "I said not unto the seed of Jacob, Seek ye me in vain," or more literally, "in chaos" (same word as in Gen_1:2); "chaos" and "the wilderness" are both images of that which is utterly unremunerative. A land of darkness. This is, of course, not literally accurate as a description of the Arabian desert. "Darkness" is here used as a synonym for "misery." Cloud and rain occupy precisely opposite places in the estimation of nomadic and agricultural peoples respectively. "The Bedouins," says an Arabic scholast, "always follow the rain and the places where raindrops fall;" whereas a townsman of Mecca calls himself "child of the sun." So Indra and Varuna, originally belonging to the cloudy and rainy sky, are in the Vedic hymns endowed with solar traits. It should be added here that it is an old problem, and too difficult a one for us to investigate, whether we should render "the darkness of Jah" (Jehovah) or (as Authorized Version) simply "darkness." The former rendering will mean very great darkness, such as Jehovah sends in judgment (e.g. to the Egyptians, Exo_10:21-23). On this question, see Dr. Ginsburg on Son_8:6 (where a similar doubt exists), Geiger's 'Urschrift und Uebersetzungen der Bibel,' p. 276; Ewald, 'Lehrbuch der Hebraischen Sprache,' § 270 e. We are lords; rather, we have broken loose. It is, however, a difficult word, which only occurs elsewhere in Gen_26:1-35 :40; Hos_12:1; Psa_55:3.
O generation, see ye. It is doubtful whether generation here means "contemporaries" (equivalent to "men of this generation"), or, like γενεά sometimes in the New Testament, a class of men united by moral affinity (comp. Psa_14:5; Psa_78:8). In the latter case we should rather attach the pronoun in "see ye" to "O generation," and render "O (evil) generation that ye are!" So Hitzig, Keil, and Payne Smith; Ewald and Delitzsch adopt the first rendering. Have I been a wilderness, etc.? "Have I not been the source of light and happiness to my people, and of all temporal blessings?" (comp. Jer_2:6). So the Divine speaker in Isa_45:19, "I said not unto the seed of Jacob, Seek ye me in vain," or more literally, "in chaos" (same word as in Gen_1:2); "chaos" and "the wilderness" are both images of that which is utterly unremunerative. A land of darkness. This is, of course, not literally accurate as a description of the Arabian desert. "Darkness" is here used as a synonym for "misery." Cloud and rain occupy precisely opposite places in the estimation of nomadic and agricultural peoples respectively. "The Bedouins," says an Arabic scholast, "always follow the rain and the places where raindrops fall;" whereas a townsman of Mecca calls himself "child of the sun." So Indra and Varuna, originally belonging to the cloudy and rainy sky, are in the Vedic hymns endowed with solar traits. It should be added here that it is an old problem, and too difficult a one for us to investigate, whether we should render "the darkness of Jah" (Jehovah) or (as Authorized Version) simply "darkness." The former rendering will mean very great darkness, such as Jehovah sends in judgment (e.g. to the Egyptians, Exo_10:21-23). On this question, see Dr. Ginsburg on Son_8:6 (where a similar doubt exists), Geiger's 'Urschrift und Uebersetzungen der Bibel,' p. 276; Ewald, 'Lehrbuch der Hebraischen Sprache,' § 270 e. We are lords; rather, we have broken loose. It is, however, a difficult word, which only occurs elsewhere in Gen_26:1-35 :40; Hos_12:1; Psa_55:3.
32Can a maid forget her ornaments, or a bride her attire? yet my people have forgotten me days without number.
Jamieson-Fausset-Brown
32. Oriental women greatly pride themselves on their ornaments (compare Is 61:10).
attire--girdles for the breast.
forgotten me--(Jr 13:25; Ho 8:14).
32. Oriental women greatly pride themselves on their ornaments (compare Is 61:10).
attire--girdles for the breast.
forgotten me--(Jr 13:25; Ho 8:14).
The Pulpit Commentary
Or a bride her attire. The prophet perhaps means the magnificently adorned girdle which the bride wore on her wedding day (comp. Isa_49:18). But the word only occurs again in Isa_3:20, and its precise signification is uncertain.
Or a bride her attire. The prophet perhaps means the magnificently adorned girdle which the bride wore on her wedding day (comp. Isa_49:18). But the word only occurs again in Isa_3:20, and its precise signification is uncertain.
33Why trimmest thou thy way to seek love? therefore hast thou also taught the wicked ones thy ways.
Jamieson-Fausset-Brown
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].
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].
The Pulpit Commentary
Why trimmest thou thy way I rather, How well thou contrivest thy way, etc.? Therefore hast thou also taught, etc. The meaning which floated before our trans-labors seems to be this: "so utterly immoral is thy course of life, that even the worst of women ['wicked ones' is in the feminine] have been able to learn something from thee". But a more natural rendering is, "Therefore [i.e. to gain thine ends] thou hast accustomed thy ways to those evil things." Nemo repente fuit tupissimus. It required a deliberate "accustoming," or "training" (such is the literal meaning of limad), to produce such a habit (ἕξις) as is here rebuked.
Why trimmest thou thy way I rather, How well thou contrivest thy way, etc.? Therefore hast thou also taught, etc. The meaning which floated before our trans-labors seems to be this: "so utterly immoral is thy course of life, that even the worst of women ['wicked ones' is in the feminine] have been able to learn something from thee". But a more natural rendering is, "Therefore [i.e. to gain thine ends] thou hast accustomed thy ways to those evil things." Nemo repente fuit tupissimus. It required a deliberate "accustoming," or "training" (such is the literal meaning of limad), to produce such a habit (ἕξις) as is here rebuked.
34Also in thy skirts is found the blood of the souls of the poor innocents: I have not found it by secret search, but upon all these.
Jamieson-Fausset-Brown
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 (Jr 19:4; 2Ki 21:16; Psa 106:38). See as to innocent blood shed, not as here in honor of idols, but of prophets for having reproved them (Jr 2:30; Jr 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.
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 (Jr 19:4; 2Ki 21:16; Psa 106:38). See as to innocent blood shed, not as here in honor of idols, but of prophets for having reproved them (Jr 2:30; Jr 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.
The Pulpit Commentary
Also in thy skirts, etc.; or, there is even found in thy skirts (or, perhaps, in thy sleeves—the wide sleeves of an Eastern mantle). The fact which follows is adduced as the crowning evidence of wickedness. Blood of the souls is explained by the statement in Le Jer_17:11, "The soul of the flesh [i.e. of the body] is in the blood;" hence the importance of the blood in the Mosaic sacrifices. The historical reference of this passage of Jeremiah may well be to the persecution of Manasseh, who is said to have "shed innocent blood very much" (2Ki_21:16). It is Judah, no doubt, who is addressed, but the prophets mostly assume the "solidarity" of king and people (analogous to that of a forefather and his posterity); Manasseh, moreover, probably had the support of a large section of the population, at any rate in so far as he favored the inveterate cultus of the high places or local sanctuaries. I have not found it by secret search; rather, thou hast not found them breaking through (houses). The phraseology agrees with that of Exo_22:2, the law against "breaking through;" it suggests that the houses of all but the highest class in ancient as well as often in modern Palestine, were made of mere sun-dried brick, which could be easily "dug into" (comp. Eze_12:5; Mat_6:19, Mat_6:20, in the Greek). [Lieut. Conder states, it is true, that in hilly districts of Palestine the houses of the villages are built of stone, but he adds that the stone is simply taken from the ruins of the ancient towns.] Burglars caught in the act might be killed (Exo_22:2), but the innocent victims of persecution could not be brought under this category, and hence those who slew them were really guilty of murder. But upon all these; rather, but because of all these things; i.e. not for any crime, but because of thine things," as in Jer_3:7); so Hitzig, Keil Payne Smith; less naturally De Dieu, "because of those false gods"
Also in thy skirts, etc.; or, there is even found in thy skirts (or, perhaps, in thy sleeves—the wide sleeves of an Eastern mantle). The fact which follows is adduced as the crowning evidence of wickedness. Blood of the souls is explained by the statement in Le Jer_17:11, "The soul of the flesh [i.e. of the body] is in the blood;" hence the importance of the blood in the Mosaic sacrifices. The historical reference of this passage of Jeremiah may well be to the persecution of Manasseh, who is said to have "shed innocent blood very much" (2Ki_21:16). It is Judah, no doubt, who is addressed, but the prophets mostly assume the "solidarity" of king and people (analogous to that of a forefather and his posterity); Manasseh, moreover, probably had the support of a large section of the population, at any rate in so far as he favored the inveterate cultus of the high places or local sanctuaries. I have not found it by secret search; rather, thou hast not found them breaking through (houses). The phraseology agrees with that of Exo_22:2, the law against "breaking through;" it suggests that the houses of all but the highest class in ancient as well as often in modern Palestine, were made of mere sun-dried brick, which could be easily "dug into" (comp. Eze_12:5; Mat_6:19, Mat_6:20, in the Greek). [Lieut. Conder states, it is true, that in hilly districts of Palestine the houses of the villages are built of stone, but he adds that the stone is simply taken from the ruins of the ancient towns.] Burglars caught in the act might be killed (Exo_22:2), but the innocent victims of persecution could not be brought under this category, and hence those who slew them were really guilty of murder. But upon all these; rather, but because of all these things; i.e. not for any crime, but because of thine things," as in Jer_3:7); so Hitzig, Keil Payne Smith; less naturally De Dieu, "because of those false gods"
Yet Thou Sayest, Because I Am Innocent
35Yet thou sayest, Because I am innocent, surely his anger shall turn from me. Behold, I will plead with thee, because thou sayest, I have not sinned.
Jamieson-Fausset-Brown
35. (Jr 2:23, 29).
35. (Jr 2:23, 29).
The Pulpit Commentary
Because. This "because" is misleading; there is no argument, but the statement of a supposed fact. The particle so rendered merely serves to introduce the speech of the Jews (like ὅτι). Shall turn; rather, hath turned. Judah had so long been undisturbed by any foreign power, that the people fancied the promises of Deuteronomy were being fulfilled, and that they, on their part, had pleased God by their formal obedience. I will plead with thee. Here, as in some other passages (e.g. Isa_66:16; Eze_38:22), the word includes the sense of punishing.
Because. This "because" is misleading; there is no argument, but the statement of a supposed fact. The particle so rendered merely serves to introduce the speech of the Jews (like ὅτι). Shall turn; rather, hath turned. Judah had so long been undisturbed by any foreign power, that the people fancied the promises of Deuteronomy were being fulfilled, and that they, on their part, had pleased God by their formal obedience. I will plead with thee. Here, as in some other passages (e.g. Isa_66:16; Eze_38:22), the word includes the sense of punishing.
36Why gaddest thou about so much to change thy way? thou also shalt be ashamed of Egypt, as thou wast ashamed of Assyria.
Jamieson-Fausset-Brown
36. gaddest--runnest to and fro, now seeking help from Assyria (2Ch 28:16-21), now from Egypt (Jr 37:7, 8; Is 30:3).
36. gaddest--runnest to and fro, now seeking help from Assyria (2Ch 28:16-21), now from Egypt (Jr 37:7, 8; Is 30:3).
The Pulpit Commentary
Why gaddest thou about so much—many render, Why runnest thou so quickly; but the verb simply means to go, and it is enough to refer to foreign embassies, such as are alluded to in this very chapter (Jer_2:18)—to change thy way? The "way" or policy of Judah was "changed," according as the party in power favored an Egyptian or an Assyrian alliance. Thou also shalt be ashamed of; rather, thou shalt also be brought to shame through. As thou art ashamed of Assyria (correct rendering as before). This is certainly difficult, for in the reign of Josiah it would appear that the political connection with Assyria still continued, Is it possible that Jeremiah, in these words, has in view rather the circumstances of Jehoiakim than those of Josiah? Does he not appear to look back upon Judah's final "putting to shame through Assyria" as a thing of the past? And to what event can this expression refer but to the overthrow of Josiah at Megiddo (so Graf)?
Why gaddest thou about so much—many render, Why runnest thou so quickly; but the verb simply means to go, and it is enough to refer to foreign embassies, such as are alluded to in this very chapter (Jer_2:18)—to change thy way? The "way" or policy of Judah was "changed," according as the party in power favored an Egyptian or an Assyrian alliance. Thou also shalt be ashamed of; rather, thou shalt also be brought to shame through. As thou art ashamed of Assyria (correct rendering as before). This is certainly difficult, for in the reign of Josiah it would appear that the political connection with Assyria still continued, Is it possible that Jeremiah, in these words, has in view rather the circumstances of Jehoiakim than those of Josiah? Does he not appear to look back upon Judah's final "putting to shame through Assyria" as a thing of the past? And to what event can this expression refer but to the overthrow of Josiah at Megiddo (so Graf)?
37Yea, thou shalt go forth from him, and thine hands upon thine head: for the LORD hath rejected thy confidences, and thou shalt not prosper in them.
Jamieson-Fausset-Brown
37. him--Egypt.
hands upon ... head--expressive of mourning (2Sa 13:19).
in them--in those stays in which thou trustest.
37. him--Egypt.
hands upon ... head--expressive of mourning (2Sa 13:19).
in them--in those stays in which thou trustest.
The Pulpit Commentary
From him; i.e. from Egypt, personified as a man (so whenever a people is referred to; a laud is represented as a woman). Egypt was, in fact, the only great power capable of assisting Judah at this time (see Introduction); yet even Egypt, the prophet says, shall disappoint her Jewish allies, for Jehovah has rejected thy confidences (i.e. the objects of thy confidence). As a matter of fact, "the King of Egypt came not again any more out of his laud" after Necho's crushing defeat at Carehemish (2Ki_24:7; comp. Jer_37:5).
From him; i.e. from Egypt, personified as a man (so whenever a people is referred to; a laud is represented as a woman). Egypt was, in fact, the only great power capable of assisting Judah at this time (see Introduction); yet even Egypt, the prophet says, shall disappoint her Jewish allies, for Jehovah has rejected thy confidences (i.e. the objects of thy confidence). As a matter of fact, "the King of Egypt came not again any more out of his laud" after Necho's crushing defeat at Carehemish (2Ki_24:7; comp. Jer_37:5).
THE HOLY BIBLE
Jeremiah
Chapter 2
Translated out of the original tongues, and with the former translations diligently compared and revised.
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