Jeremiah 2:9

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!

Go - From Anathoth to Jerusalem. Remember - I remind thee of the kindness that was between us. The love - When I entered into covenant with thee at the giving of the law. Wilderness - I took such care of thee, in the howling wilderness, a land that was not sown.

Expostulations with Israel. ( b. c. 629.) 9 Wherefore I will yet plead with you, saith the Lord , and with your children's children will I plead. 10 For pass over the isles of Chittim, and see; and send unto Kedar, and consider diligently, and see if there be such a thing. 11 Hath a nation changed their gods, which are yet no gods? but my people have changed their glory for that which doth not profit. 12 Be astonished, O ye heavens, at this, and be horribly afraid, be ye very desolate, saith the Lord . 13 For 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. The prophet, having shown their base ingratitude in forsaking God, here shows their unparalleled fickleness and folly ( v. 9 ): I will yet plead with you. Note, Before God punishes sinners he pleads with them, to bring them to repentance. Note, further, When much has been said of the evil of sin, still there is more to be said; when one article of the charge is made good, there is another to be urged; when we have said a great deal, still we have yet to speak on God's behalf, Job xxxvi. 2 . Those that deal with sinners, for their conviction, must urge a variety of arguments and follow their blow. God had before pleaded with their fathers, and asked why they walked after vanity and became vain, v. 5 . Now he pleads with those who persisted in that vain conversation received by tradition from their fathers, and with their children's children, that is, with all that in every age tread in their steps. Let those that forsake God know that he is willing to argue the case fairly with them, that he may be justified when he speaks. He pleads that with us which we should plead with ourselves. I. He shows that they acted contrary to the usage of all nations. Their neighbours were more firm and faithful to their false gods than they were to the true God. They were ambitious of being like the nations, and yet in this they were unlike them. He challenges them to produce an instance of any nation that had changed their gods ( v. 10, 11 ) or were apt to change them. Let them survey either the old records or the present state of the isles of Chittim, Greece, and the European islands, the countries that were more polite and learned, and of Kedar, that lay south-east (as the other north-west from them), which were more rude and barbarous; and they should not find an instance of a nation that had changed their gods, though they had never done them any kindness, nor could do, for they were no gods. Such a veneration had they for their gods, so good an opinion of them, and such a respect for the choice their fathers had made, that though they were gods of wood and stone they would not change them for gods of silver and gold, no, not for the living and true God. Shall we praise them for this? We praise them not. But it may well be urged, to the reproach of Israel, that they, who were the only people that had no cause to change their God, were yet the only people that had changed him. Note, Men are with difficulty brought off from that religion which they have been brought up in, though ever so absurd and grossly false. The zeal and constancy of idolaters should shame Christians out of their coldness and inconstancy. II. He shows that they acted contrary to the dictates of common sense, in that they not only changed (it may sometimes be our duty and wisdom to do so), but that they changed for the worse, and made a bad bargain for themselves. 1. They parted from a God who was their glory, who made them truly glorious and every way put honour upon them, one whom they might with a humble confidence glory in as theirs, who is himself a glorious God and the glory of those whose God he is; he was particularly the glory of his people Israel, for his glory had often appeared on their tabernacle. 2. They closed with gods that could do them no good, gods that do not profit their worshippers. Idolaters change God's glory into shame ( Rom. i. 23 ) and so they do their own; in dishonouring him, they disgrace and disparage themselves, and are enemies to their own interest. Note, Whatever those turn to who forsake God, it will never do them any good; it will flatter them and please them, but it cannot profit them. Heaven itself is here called upon to stand amazed at the sin and folly of these apostates from God ( v. 12, 13 ): Be astonished, O you heavens! at this. The earth is so universally corrupt that it will take no notice of it; but let the heavens and heavenly bodies be astonished at it. Let the sun blush to see such ingratitude and be afraid to shine upon such ungrateful wretches. Those that forsook God worshipped the host of heaven, the sun, moon, and stars; but these, instead of being pleased with the adorations that were paid to them, were astonished and horribly afraid; and would rather have been very desolate, utterly exhausted (as the word is) and deprived of their light, than that it should have given occasion to any to worship them. Some refer it to the angels of heaven; if they rejoice at the return of souls to God, we may suppose that they are astonished and horribly afraid at the revolt of souls from him. The meaning is that the conduct of this people towards God was, (1.) Such as we may well be astonished and wonder at, that ever men, who pretend to reason, should do a thing so very absurd. (2.) Such as we ought to have a holy indignation at as impious, and a high affront to our Maker, whose honour every good man is jealous for. (3.) Such as we may tremble to think of the consequences of. What will be in the end hereof? Be horribly afraid to think of the wrath and curse which will be the portion of those who thus throw themselves out of God's grace and favour. Now what is it that is to be thought of with all this horror? It is this: " My people, whom I have taught and should have ruled, have committed two great evils, ingratitude and folly; they have acted contrary both to their duty and to their interest." [1.] They have affronted their God, by turning their back upon him, as if he were not worthy their notice: " They have forsaken me, the fountain of living waters, in whom they have an abundant and constant supply of all the comfort and relief they stand in need of, and have it freely." God is their fountain of life, Ps. xxxvi. 9 . There is in him an all-sufficiency of grace and strength; all our springs are in him and our streams from him; to forsake him is, in effect, to deny this. He has been to us a bountiful benefactor, a fountain of living waters, over-flowing, ever-flowing, in the gifts of his favour; to forsake him is to refuse to acknowledge his kindness and to withhold that tribute of love and praise which his kindness calls for. [2.] They have cheated themselves, they forsook their own mercies, but it was for lying vanities. They took a great deal of pains to hew themselves out cisterns, to dig pits or pools in the earth or rock which they would carry water to, or which should receive the rain; but they proved broken cisterns, false at the bottom, so that they could hold no water. When they came to quench their thirst there they found nothing but mud and mire, and the filthy sediments of a standing lake. Such idols were to their worshippers, and such a change did those experience who turned from God to them. If we make an idol of any creature-wealth, or pleasure, or honour,—if we place our happiness in it, and promise ourselves the comfort and satisfaction in it which are to be had in God only,—if we make it our joy and love, our hope and confidence, we shall find it a cistern, which we take a great deal of pains to hew out and fill, and at the best it will hold but a little water, and that dead and flat, and soon corrupting and becoming nauseous. Nay, it is a broken cistern, that cracks and cleaves in hot weather, so that the water is lost when we have most need of it, Job vi. 15 . Let us therefore with purpose of heart cleave to the Lord only, for whither else shall we go? He has the words of eternal life.