Jeremiah 2:19

God expresses his continued regard for his people, long since chosen, Jer 2:1-3. He then expostulates with them on their ungrateful and worse than heathen return to his regard, Jer 2:4-11; at which even the inanimate creation must be astonished, Jer 2:12, Jer 2:13. After this their guilt is declared to be the sole cause of the calamities which their enemies had power to inflict on them, Jer 2:14-17. They are upbraided for their alliances with idolatrous countries, Jer 2:18, Jer 2:19; and for their strong propensity to idolatry, notwithstanding all the care and tender mercy of God, Jer 2:20-29. Even the chastenings of the Almighty have produced in this people no repentance, Jer 2:30. The chapter concludes with compassionately remonstrating against their folly and ingratitude in revolting so deeply from God, and with warning them of the fearful consequences, Jer 2:31, Jer 2:37. Verse 2 I remember thee - The youth here refers to their infant political state when they came out of Egypt; they just then began to be a people. Their espousals refer to their receiving the law at Mount Sinai, which they solemnly accepted, Exo 24:6-8, and which acceptance was compared to a betrothing or espousal. Previously to this they were no people, for they had no constitution nor form of government. When they received the law, and an establishment in the Promised Land, then they became a people and a nation. Wentest after me - Receivedst my law, and wert obedient to it; confiding thyself wholly to my guidance, and being conscientiously attached to my worship. The kindness was that which God showed them by taking them to be his people, not their kindness to him. Verse 3 Israel was holiness unto the Lord - Fully consecrated to his service. The first fruits of his increase - They were as wholly the Lord's, as the first fruits were the property of the priests according to the law Num 18:13. These the priests alone had a right to devote to their own use. All that devour him shall offend - As they were betrothed to the Lord, they were considered his especial property; they therefore who injured them were considered as laying violent hands on the property of God. They who persecute God's children have a grievous burden to bear, an awful account to give. Verse 5 What iniquity have your fathers found in me - Have they ever discovered any thing cruel, unjust, oppressive in my laws? Any thing unkind or tyrannical in my government? Why then have they become idolaters? Verse 6 Through the wilderness - Egypt was the house of their bondage: the desert through which they passed after they came out of Egypt, was a place where the means of life were not to be found; where no one family could subsist, much less a company of 600, 000 men. God mentions these things to show that it was by the bounty of an especial providence that they were fed and preserved alive. Previously to this, it was a land through which no man passed, and in which no man dwelt. And why? because it did not produce the means of life; it was the shadow of death in its appearance, and the grave to those who committed themselves to it. Verse 7 And I brought you into a plentiful country - The land of Canaan. My land - The particular property of God, which he gave to them as an inheritance, they being his peculiar people. Verse 8 They that handle the law - ותפשי vethophe shey, they that draw out the law; they whose office it is to explain it, draw out its spiritual meanings, and show to what its testimonies refer. The pastors also - Kings, political and civil rulers. Prophesied by Baal - Became his prophets, and were inspired with the words of lying spirits. Verse 9 I will yet plead with you - אריב arib, I will maintain my process, vindicate my own conduct, and prove the wickedness of yours. Verse 10 The isles of Chittim - This is the island of Cyprus, according to Josephus. In 1 Maccabees 8:5, it is taken for Macedonia. Besides this, how they (the Romans) had discomfited in battle Philip and Perseus, king of the Chittims. Chittim was the grandson of Japhet; and Bochart has made it appear that the countries inhabited by the Chittim were Italy and the adjacent provinces of Europe, lying along the coast of the Mediterranean Sea; and probably this is the prophet's meaning. Send unto Kedar - The name of an Arabian tribe. See if nations either near or remote, cultivated or stupid, have acted with such fickleness and ingratitude as you have done! They have retained their gods to whom they had no obligation; ye have abandoned your God, to whom ye owe your life, breath, and all things! Verse 12 Be astonished, O ye heavens - Or, the heavens are astonished. The original will admit either sense. The conduct of this people was so altogether bad, that among all the iniquities of mankind, neither heaven nor earth had witnessed any thing so excessively sinful and profligate. Verse 13 Two evils - First, they forsook God, the Fountain of life, light, prosperity, and happiness. Secondly, they hewed out broken cisterns; they joined themselves to idols, from whom they could receive neither temporal nor spiritual good! Their conduct was the excess of folly and blindness. What we call here broken cisterns, means more properly such vessels as were ill made, not staunch, ill put together, so that the water leaked through them. Verse 14 Is Israel a servant? - Is he a slave purchased with money, or a servant born in the family? He is a son himself. If so, then, why is he spoiled? Not because God has not shown him love and kindness; but because he forsook God, turned to and is joined with idols. Verse 15 The young lions roared upon him - The Assyrians, who have sacked and destroyed the kingdom of Israel, with a fierceness like that of pouncing upon their prey. Verse 16 The children of Noph and Tahapanes - Noph and Tahapanes were two cities of Egypt, otherwise called Memphis and Daphni. It is well known that the good king was defeated by the Egyptians, and slain in battle. Thus was the crown of Judah's head broken. Verse 18 What hast thou to do in the way of Egypt - Why dost thou make alliances with Egypt? To drink the waters of Sihor? - This means the Nile. See on Isa 23:3 (note). The way of Assyria - Why make alliances with the Assyrians? All such connections will only expedite thy ruin. To drink the waters of the river? - The Euphrates, as נהר nahar or הנהר hannahar always means Euphrates, the country between the Tigris and Euphrates, is termed to this day Maher alnahar, "the country beyond the river," i.e., Mesopotamia. Instead of cleaving to the Lord, they joined affinity and made alliances with those two nations, who were ever jealous of them, and sought their ruin. Egypt was to them a broken reed instead of a staff; Assyria was a leaky cistern, from which they could derive no help. Verse 20 Of old time I have broken thy yoke - It is thought by able critics that the verbs should be read in the second person singular, Thou hast broken thy yoke, Thou hast burst thy bonds; and thus the Septuagint, συνετριψας τον ζυγον σου, "thou hast broken thy yoke." And the Vulgate, Confregisti jugum meum, rupisti, vincula mea; "Thou hast broken my yoke; thou hast burst my bonds;" and so the Arabic. But the Chaldee gives it a meaning which removes the difficulty: "I have broken the yoke of the people from thy neck; I have cut your bonds asunder." And when this was done, they did promise fair: for "thou saidst, I will not transgress;" but still they played the harlot - committed idolatrous acts in the high places, where the heathen had built their altars, pretending that elevation of this kind assisted their devotion. Verse 21 I had planted thee a noble vine - I gave thee the fullest instruction, the purest ordinances, the highest privileges; and reason would that I should expect thee to live suitably to such advantages; but instead of this thou art become degenerate; the tree is deteriorated, and the fruit is bad. Instead of being true worshippers, and of a holy life and conversation, ye are become idolaters of the most corrupt and profligate kind. See Isa 5:1, etc., where the same image is used. Verse 22 For though thou wash thee with nitre - It should be rendered natar or natron, a substance totally different from our nitre. It comes from the root נתר nathar, to dissolve, loosen, because a solution of it in water is abstersive, taking out spots, etc., from clothes. It is still used in the east for the purpose of washing. If vinegar be poured on it, Dr. Shaw says, a strong effervescence is the immediate consequence, which illustrates Pro 25:20: "The singing of songs to a heavy heart is like vinegar upon natron;" that is, there is no affinity between them; opposition and strife are occasioned by any attempt to unite them. Thine iniquity is marked before me - No washing will take out thy spots; the marks of thy idolatry and corruption are too deeply rooted to be extracted by any human means. Verse 23 See thy way in the valley - The valley of Hinnom, where they offered their own children to Moloch, an idol of the Ammonites. A swift dromedary traversing her ways - Dr. Blayney translates, "A fleet dromedary that hath taken to company with her." Dr. Dahler rather paraphrases, thus: - Semblable a une dromedaire en chaleur, Qui court d'une tote a l'autre. "Like to a dromedary in her desire for the male, Which runs hither and thither." This is an energetic comparison; and shows the unbridled attachment of those bad people to idolatry, and the abominable practices by which it was usually accompanied. Verse 24 A wild ass used to the wilderness - Another comparison to express the same thing. Snuffeth up the wind - In a high fever from the inward heat felt at such times, these animals open their mouths and nostrils as wide as possible, to take in large draughts of fresh air, in order to cool them. In her mouth they shall find her - The meaning is, that although such animals are exceedingly fierce and dangerous when they are in this state; yet, as soon as they have found the male, the desire is satisfied, and they become quiet and governable as before. But it was not so with this idolatrous people: their desires were ever fierce and furious; they were never satiated, one indulgence always leading to an other. The brute beasts had only a short season in which this appetite prevailed; but they acted without restraint or limit. Verse 25 Withhold thy foot from being unshod - When it was said to them, "Cease from discovering thy feet; prostitute thyself no more to thy idols." And thy throat from thirst - Drink no more of their libations, nor use those potions which tend only to increase thy appetite for pollution. Thou didst say, There is no hope: it is useless to advise me thus; I am determined; I have loved these strange pods, and to them will I cleave. Verse 26 As the thief is ashamed - As the pilferer is confounded when he is caught in the fact; so shalt thou, thy kings, princes, priests, and prophets, be confounded, when God shall arrest thee in thy idolatries, and deliver thee into the hands of thine enemies. Verse 27 Thou art my father - By thee we have been produced, and by thee we are sustained. This was the property of the true God; for he is the Author and Supporter of being. How deeply fallen and brutishly ignorant must they be when they could attribute this to the stock of a tree! Verse 28 According to the number of thy cities are thy gods - Among heathen nations every city had its tutelary deity. Judah, far sunk in idolatry, had adopted this custom. The Church of Rome has refined it a little: every city has its tutelary saint, and this saint has a procession and worship peculiar to himself. So here; not much of the old idolatry is lost. Verse 31 Have I been a wilderness unto Israel? - Have I ever withheld from you any of the blessings necessary for your support? A land of darkness - Have you, since you passed through the wilderness, and came out of the darkness of Egypt, ever been brought into similar circumstances? You have had food and all the necessaries of life for your bodies; and my ordinances and word to enlighten and cheer your souls. I have neither been a wilderness nor a land of darkness to you. We are lords - We wish to be our own masters; we will neither brook religious nor civil restraint; we will regard no laws, human or Divine. It was this disposition that caused them to fall in so fully with the whole system of idolatry. Verse 32 Can a maid forget her ornaments - This people has not so much attachment to me as young females have to their dress and ornaments. They never forget them and even when arrived at old age, look with pleasure on the dress and ornaments which they have worn in their youth. Days without number - That is, for many years; during the whole reign of Manasses, which was fifty-five years, the land was deluged with idolatry, from which the reform by good King Josiah his grandson had not yet purified it. Verse 33 Why trimmest thou thy way - Ye have used a multitude of artifices to gain alliances with the neighboring idolatrous nations. Hast thou also taught the wicked ones thy ways - Ye have made even these idolaters worse than they were before. Dr. Blayney translates, "Therefore have I taught calamity thy ways." A prosopopoeia: "I have instructed calamity where to find thee." Thou shalt not escape punishment. Verse 34 The blood of the souls of the poor innocents - We find from the sacred history that Manasseh had filled Jerusalem with innocent blood; see 2Kgs 21:16, and Eze 34:10. I have not found it by secret search, but upon all these - Such deeds of darkness and profligacy are found only in Israel. Dr. Blayney translates, "I have not found it in a digged hole, but upon every oak." Others cover the blood that it may not appear; but ye have shed it openly, and sprinkled it upon your consecrated oaks, and gloried in it. Verse 35 Because I am innocent - They continued to assert their innocence, and therefore expected that God's judgments would be speedily removed! I will plead with thee - I will maintain my process, follow it up to conviction, and inflict the deserved punishment. Verse 36 Why gaddest thou about - When they had departed from the Lord, they sought foreign alliances for support. 1. The Assyrians 2Chr 28:13-21; but they injured instead of helping them. 2. The Egyptians: but in this they were utterly disappointed, and were ashamed of their confidence. See Jer 37:7-8 (note), for the fulfillment of this prediction. Verse 37 Thou shalt go forth from him, and thine hands upon thine head - Thou shalt find all thy confidence in vain, - thy hope disappointed; - and thy state reduced to desperation. The hand being placed on the head was the evidence of deep sorrow, occasioned by utter desolation. See the case of Tamar, when ruined and abandoned by her brother Amnon, 2Sam 13:19. Thou shalt not prosper in them - They shall all turn to thy disadvantage; and this as we shall see in the history of this people, was literally fulfilled. O what a grievous and bitter thing it is to sin against the Lord, and have him for an enemy!

Expostulations with Israel. ( b. c. 629.) 14 Is Israel a servant? is he a home-born slave? why is he spoiled? 15 The young lions roared upon him, and yelled, and they made his land waste: his cities are burned without inhabitant. 16 Also the children of Noph and Tahapanes have broken the crown of thy head. 17 Hast thou not procured this unto thyself, in that thou hast forsaken the Lord thy God, when he led thee by the way? 18 And 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? 19 Thine 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. The prophet, further to evince the folly of their forsaking God, shows them what mischiefs they had already brought upon themselves by so doing; it had already cost them dear, for to this were owing all the calamities their country was now groaning under, which were but an earnest of more and greater if they repented not. See how they smarted for their folly. I. Their neighbours, who were their professed enemies, prevailed against them, and this was owing to their sin. 1. They were enslaved and lost their liberty ( v. 14 ): Is Israel a servant? No; Israel is my son, my first-born, Exod. iv. 22 . They are children; they are heirs. Nay, their extraction is noble; they are the seed of Abraham, God's friend, and of Jacob his chosen. Is he a home-born slave? No; he is not the son of the bond-woman, but of the free. They were designed for dominion, not for servitude. Every thing in their constitution carried about it the marks of freedom and honour. Why then is he spoiled of his liberty? Why is he used as a servant, as a home-born slave? Why does he make himself a slave to his lusts, to his idols, to that which does not profit? v. 11 . What a thing is this, that such a birthright should be sold for a mess of pottage, such a crown profaned and laid in the dust! Why is he made a slave to the oppressor? God provided that a Hebrew servant should be free the seventh year, and that their slaves should be of the heathen, not of their brethren, Lev. xxv. 44 , 46 . But, notwithstanding this, the princes made slaves of their subjects, and masters made slaves of their servants ( ch. xxxiv. 11 ), and so made their country mean and miserable, which God had made happy and honourable. The neighbouring princes and powers broke in upon them, and made some of them slaves even in their own country, and perhaps sold others for slaves into foreign countries. And how came they thus to lose their liberties? For their iniquities they sold themselves, Isa. l. 1 . We may apply this spiritually. Is the soul of man a servant? Is it a home-born slave? No, it is not. Why then is it spoiled? It is because it has sold its own liberty and enslaved itself to divers lusts and passions, which is a lamentation, and should be for a lamentation. 2. They were impoverished and had lost their wealth. God brought them into a plentiful country ( v. 7 ), but all their neighbours made a prey of it ( v. 15 ): Young lions roar aloud over him and yell; they are a continual terror to him. Sometimes one potent enemy, and sometimes another, and sometimes many in confederacy, fall upon him, and triumph over him. They carry off the fruits of his land, and make that waste, and burn his cities, when first they have plundered them, so that they remain without inhabitant, either because there are no houses to dwell in or because those that should dwell in them are carried into captivity. 3. They were abused, and insulted over, and beaten by every body ( v. 16 ): "Even the children of Noph and Tahapanes, despicable people, not famed for military courage nor strength, have broken the crown of thy head, or fed upon it. In all their struggles with thee they have been too hard for thee, and thou hast always come off with a broken head. The principal part of thy country, that which lay next Jerusalem, has been and is a prey to them." How calamitous the condition of Judah had been of late in the reign of Manasseh we find, 2 Chron. xxxiii. 11 , and perhaps it had not now much recovered itself. 4. All this was owing to their sin ( v. 17 ): Hast thou not procured this unto thyself? By their sinful confederacies with the nations, and especially their conformity to them in their idolatrous customs and usages, they had made themselves very mean and contemptible, as all those do that have made a profession of religion and afterwards throw it off. Nothing now appeared of that which, by their constitution, made them both honourable and formidable, and therefore nobody either respected them or feared them. But this was not all; they had provoked God to give them up into the hands of their enemies, and to make them a scourge to them and give them success against them; and "thus thou hast procured it to thyself, in that thou hast forsaken the Lord thy God, revolted from thy allegiance to him and so thrown thyself out of his protection; for protection and allegiance go together." Whatever trouble we are in at any time we may thank ourselves for it; for we bring it upon our own head by our forsaking God: " Thou hast forsaken thy God at the time that he was leading thee by the way " (so it should be read); "Then when he was leading thee on to a happy peace and settlement, and thou wast within a step of it, then thou forsookest him, and so didst put a bar in thy own door." II. Their neighbours, that were their pretended friends, deceived them, distressed them, and helped them not, and this also was owing to their sin. 1. They did in vain seek to Egypt and Assyria for help ( v. 18 ): " What hast thou to do in the way of Egypt? When thou art under apprehensions of danger thou art running to Egypt for help, Isa. xxx. 1, 2 ; xxxi. 1 . Thou art for drinking the waters of Sihor, " that is, Nilus. "Thou reliest upon their multitude, and refreshest thy self with the fair promises they make thee. At other times thou art in the way of Assyria, sending or going with all speed to fetch recruits thence, and thinkest to satisfy thyself with the waters of the river Euphrates; what hast thou to do there? What wilt thou get by applying to them? They shall help in vain, shall be broken reeds to thee, and what thou thoughtest would be to thee as a river will be but a broken cistern." 2. This also was because of their sin. The judgment shall unavoidably come upon them which their sin has deserved; and then to what purpose is it to call in help against it? v. 19 . " Thy own wickedness shall correct thee, and then it is impossible for them to save thee; know and see therefore, upon the whole matter, that it is an evil thing that thou hast forsaken God, for it is that which makes thy enemies enemies indeed, and thy friends friends in vain." Observe here, (1.) The nature of sin; it is forsaking the Lord as our God; it is the soul's alienation from him and aversion to him. Cleaving to sin is leaving God. (2.) The cause of sin; it is because his fear is not in us. It is for want of a good principle in us, particularly for want of the fear of God; this is at the bottom of our apostasy from him; men forsake their duty to God because they stand in no awe of him nor have any dread of his displeasure. (3.) The malignity of sin; it is an evil thing and a bitter. Sin is an evil thing, only evil, an evil that has no good in it, an evil that is the root and cause of all other evil; it is evil indeed, for it is not only the greatest contrariety to the divine nature, but the greatest corruption of the human nature. It is bitter; a state of sin is the gall of bitterness, and every sinful way will be bitterness in the latter end; the wages of it is death, and death is bitter. (4.) The fatal consequences of sin; as it is in itself evil and bitter, so it has a direct tendency to make us miserable: " Thy own wickedness shall correct thee, and thy backslidings shall reprove thee, not only destroy and ruin thee hereafter, but correct and reprove thee now; they will certainly bring trouble upon thee; and punishment will so inevitably follow the sin that the sin shall itself be said to punish thee. Nay, the punishment, in its kind and circumstances, shall so directly answer to the sin, that thou mayest read the sin in the punishment; and the justice of the punishment shall be so plain that thou shalt not have a word to say for thyself; thy own wickedness shall convince thee and stop thy mouth for ever and thou shalt be forced to own that the Lord is righteous. " (5.) The use and application of all this: " Know therefore, and see it, and repent of thy sin, that so the iniquity which is thy correction may not be thy ruin. "

Thy wickedness - Thy own wickedness is the cause of thy correction. Know - Consider well, and thou canst not but be convinced.