Worthy.Bible » Parallel » Jeremiah » Chapter 2

Jeremiah 2:1-37 King James Version (KJV)

1 Moreover the word of the LORD came to me, saying,

2 Go 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.

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

4 Hear ye the word of the LORD, O house of Jacob, and all the families of the house of Israel:

5 Thus 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?

6 Neither 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?

7 And 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.

8 The 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.

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.

14 Is Israel a servant? is he a homeborn 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.

20 For 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.

21 Yet 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?

22 For though thou wash thee with nitre, and take thee much soap, yet thine iniquity is marked before me, saith the Lord GOD.

23 How 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;

24 A 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.

25 Withhold 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.

26 As 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.

27 Saying 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.

28 But 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.

29 Wherefore will ye plead with me? ye all have transgressed against me, saith the LORD.

30 In vain have I smitten your children; they received no correction: your own sword hath devoured your prophets, like a destroying lion.

31 O 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?

32 Can a maid forget her ornaments, or a bride her attire? yet my people have forgotten me days without number.

33 Why trimmest thou thy way to seek love? therefore hast thou also taught the wicked ones thy ways.

34 Also 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.

35 Yet 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.

36 Why gaddest thou about so much to change thy way? thou also shalt be ashamed of Egypt, as thou wast ashamed of Assyria.

37 Yea, 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.


Jeremiah 2:1-37 King James Version with Strong's Concordance (STRONG)

1 Moreover the word H1697 of the LORD H3068 came to me, saying, H559

2 Go H1980 and cry H7121 in the ears H241 of Jerusalem, H3389 saying, H559 Thus saith H559 the LORD; H3068 I remember H2142 thee, the kindness H2617 of thy youth, H5271 the love H160 of thine espousals, H3623 when thou wentest H3212 after H310 me in the wilderness, H4057 in a land H776 that was not sown. H2232

3 Israel H3478 was holiness H6944 unto the LORD, H3068 and the firstfruits H7225 of his increase: H8393 all that devour H398 him shall offend; H816 evil H7451 shall come H935 upon them, saith H5002 the LORD. H3068

4 Hear H8085 ye the word H1697 of the LORD, H3068 O house H1004 of Jacob, H3290 and all the families H4940 of the house H1004 of Israel: H3478

5 Thus saith H559 the LORD, H3068 What iniquity H5766 have your fathers H1 found H4672 in me, that they are gone far H7368 from me, and have walked H3212 after H310 vanity, H1892 and are become vain? H1891

6 Neither said H559 they, Where is the LORD H3068 that brought us up H5927 out of the land H776 of Egypt, H4714 that led H3212 us through the wilderness, H4057 through a land H776 of deserts H6160 and of pits, H7745 through a land H776 of drought, H6723 and of the shadow of death, H6757 through a land H776 that no man H376 passed through, H5674 and where no man H120 dwelt? H3427

7 And I brought H935 you into a plentiful H3759 country, H776 to eat H398 the fruit H6529 thereof and the goodness H2898 thereof; but when ye entered, H935 ye defiled H2930 my land, H776 and made H7760 mine heritage H5159 an abomination. H8441

8 The priests H3548 said H559 not, Where is the LORD? H3068 and they that handle H8610 the law H8451 knew H3045 me not: the pastors H7462 also transgressed H6586 against me, and the prophets H5030 prophesied H5012 by Baal, H1168 and walked H1980 after H310 things that do not profit. H3276

9 Wherefore I will yet plead H7378 with you, saith H5002 the LORD, H3068 and with your children's H1121 children H1121 will I plead. H7378

10 For pass over H5674 the isles H339 of Chittim, H3794 and see; H7200 and send H7971 unto Kedar, H6938 and consider H995 diligently, H3966 and see H7200 if there be such a thing.

11 Hath a nation H1471 changed H3235 their gods, H430 which are yet no gods? H430 but my people H5971 have changed H4171 their glory H3519 for that which doth not profit. H3276

12 Be astonished, H8074 O ye heavens, H8064 at this, and be horribly afraid, H8175 be ye very H3966 desolate, H2717 saith H5002 the LORD. H3068

13 For my people H5971 have committed H6213 two H8147 evils; H7451 they have forsaken H5800 me the fountain H4726 of living H2416 waters, H4325 and hewed them out H2672 cisterns, H877 broken H7665 cisterns, H877 that can hold H3557 no water. H4325

14 Is Israel H3478 a servant? H5650 is he a homeborn H1004 H3211 slave? why H4069 is he spoiled? H957

15 The young lions H3715 roared H7580 upon him, and yelled, H5414 H6963 and they made H7896 his land H776 waste: H8047 his cities H5892 are burned H3341 without inhabitant. H3427

16 Also the children H1121 of Noph H5297 and Tahapanes H8471 have broken H7462 the crown of thy head. H6936

17 Hast thou not procured H6213 this unto thyself, in that thou hast forsaken H5800 the LORD H3068 thy God, H430 when H6256 he led H3212 thee by the way? H1870

18 And now what hast thou to do in the way H1870 of Egypt, H4714 to drink H8354 the waters H4325 of Sihor? H7883 or what hast thou to do in the way H1870 of Assyria, H804 to drink H8354 the waters H4325 of the river? H5104

19 Thine own wickedness H7451 shall correct H3256 thee, and thy backslidings H4878 shall reprove H3198 thee: know H3045 therefore and see H7200 that it is an evil H7451 thing and bitter, H4751 that thou hast forsaken H5800 the LORD H3068 thy God, H430 and that my fear H6345 is not in thee, saith H5002 the Lord H136 GOD H3069 of hosts. H6635

20 For of old time H5769 I have broken H7665 thy yoke, H5923 and burst H5423 thy bands; H4147 and thou saidst, H559 I will not transgress; H5674 H5647 when upon every high H1364 hill H1389 and under every green H7488 tree H6086 thou wanderest, H6808 playing the harlot. H2181

21 Yet I had planted H5193 thee a noble vine, H8321 wholly a right H571 seed: H2233 how then art thou turned H2015 into the degenerate plant H5494 of a strange H5237 vine H1612 unto me?

22 For though thou wash H3526 thee with nitre, H5427 and take thee much H7235 soap, H1287 yet thine iniquity H5771 is marked H3799 before H6440 me, saith H5002 the Lord H136 GOD. H3069

23 How canst thou say, H559 I am not polluted, H2930 I have not gone H1980 after H310 Baalim? H1168 see H7200 thy way H1870 in the valley, H1516 know H3045 what thou hast done: H6213 thou art a swift H7031 dromedary H1072 traversing H8308 her ways; H1870

24 A wild ass H6501 used H3928 to the wilderness, H4057 that snuffeth up H7602 the wind H7307 at her pleasure; H185 H5315 in her occasion H8385 who can turn her away? H7725 all they that seek H1245 her will not weary H3286 themselves; in her month H2320 they shall find H4672 her.

25 Withhold H4513 thy foot H7272 from being unshod, H3182 and thy throat H1627 from thirst: H6773 but thou saidst, H559 There is no hope: H2976 no; for I have loved H157 strangers, H2114 and after H310 them will I go. H3212

26 As the thief H1590 is ashamed H1322 when he is found, H4672 so is the house H1004 of Israel H3478 ashamed; H3001 they, their kings, H4428 their princes, H8269 and their priests, H3548 and their prophets, H5030

27 Saying H559 to a stock, H6086 Thou art my father; H1 and to a stone, H68 Thou hast brought me forth: H3205 for they have turned H6437 their back H6203 unto me, and not their face: H6440 but in the time H6256 of their trouble H7451 they will say, H559 Arise, H6965 and save H3467 us.

28 But where are thy gods H430 that thou hast made H6213 thee? let them arise, H6965 if they can save H3467 thee in the time H6256 of thy trouble: H7451 for according to the number H4557 of thy cities H5892 are thy gods, H430 O Judah. H3063

29 Wherefore will ye plead H7378 with me? ye all have transgressed H6586 against me, saith H5002 the LORD. H3068

30 In vain H7723 have I smitten H5221 your children; H1121 they received H3947 no correction: H4148 your own sword H2719 hath devoured H398 your prophets, H5030 like a destroying H7843 lion. H738

31 O generation, H1755 see H7200 ye the word H1697 of the LORD. H3068 Have I been a wilderness H4057 unto Israel? H3478 a land H776 of darkness? H3991 wherefore say H559 my people, H5971 We are lords; H7300 we will come H935 no more unto thee?

32 Can a maid H1330 forget H7911 her ornaments, H5716 or a bride H3618 her attire? H7196 yet my people H5971 have forgotten H7911 me days H3117 without number. H4557

33 Why trimmest H3190 thou thy way H1870 to seek H1245 love? H160 therefore hast thou also taught H3925 the wicked ones H7451 thy ways. H1870

34 Also in thy skirts H3671 is found H4672 the blood H1818 of the souls H5315 of the poor H34 innocents: H5355 I have not found H4672 it by secret search, H4290 but upon all these.

35 Yet thou sayest, H559 Because I am innocent, H5352 surely his anger H639 shall turn H7725 from me. Behold, I will plead H8199 with thee, because thou sayest, H559 I have not sinned. H2398

36 Why gaddest thou about H235 so much H3966 to change H8138 thy way? H1870 thou also shalt be ashamed H954 of Egypt, H4714 as thou wast ashamed H954 of Assyria. H804

37 Yea, thou shalt go forth H3318 from him, and thine hands H3027 upon thine head: H7218 for the LORD H3068 hath rejected H3988 thy confidences, H4009 and thou shalt not prosper H6743 in them.


Jeremiah 2:1-37 American Standard (ASV)

1 And the word of Jehovah came to me, saying,

2 Go, and cry in the ears of Jerusalem, saying, Thus saith Jehovah, I remember for thee the kindness of thy youth, the love of thine espousals; how thou wentest after me in the wilderness, in a land that was not sown.

3 Israel `was' holiness unto Jehovah, the first-fruits of his increase: all that devour him shall be held guilty; evil shall come upon them, saith Jehovah.

4 Hear ye the word of Jehovah, O house of Jacob, and all the families of the house of Israel:

5 thus saith Jehovah, What unrighteousness have your fathers found in me, that they are gone far from me, and have walked after vanity, and are become vain?

6 Neither said they, Where is Jehovah 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 none passed through, and where no man dwelt?

7 And I brought you into a plentiful land, to eat the fruit thereof and the goodness thereof; but when ye entered, ye defiled my land, and made my heritage an abomination.

8 The priests said not, Where is Jehovah? and they that handle the law knew me not: the rulers also transgressed against me, and the prophets prophesied by Baal, and walked after things that do not profit.

9 Wherefore I will yet contend with you, saith Jehovah, and with your children's children will I contend.

10 For pass over to the isles of Kittim, and see; and send unto Kedar, and consider diligently; and see if there hath been such a thing.

11 Hath a nation changed `its' gods, which yet are 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 Jehovah.

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.

14 Is Israel a servant? is he a home-born `slave'? why is he become a prey?

15 The young lions have roared upon him, and yelled; and they have made his land waste: his cities are burned up, without inhabitant.

16 The children also of Memphis and Tahpanhes have broken the crown of thy head.

17 Hast thou not procured this unto thyself, in that thou hast forsaken Jehovah thy God, when he led thee by the way?

18 And now what hast thou to do in the way to Egypt, to drink the waters of the Shihor? or what hast thou to do in the way to 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 a bitter, that thou hast forsaken Jehovah thy God, and that my fear is not in thee, saith the Lord, Jehovah of hosts.

20 For of old time I have broken thy yoke, and burst thy bonds; and thou saidst, I will not serve; for upon every high hill and under every green tree thou didst bow thyself, playing the harlot.

21 Yet I had planted thee a noble vine, wholly a right seed: how then art thou turned into the degenerate branches of a foreign vine unto me?

22 For though thou wash thee with lye, and take thee much soap, yet thine iniquity is marked before me, saith the Lord Jehovah.

23 How canst thou say, I am not defiled, I have not gone after the Baalim? see thy way in the valley, know what thou hast done: `thou art' a swift dromedary traversing her ways;

24 a wild ass used to the wilderness, that snuffeth up the wind in her desire; in her occasion who can turn her away? all they that seek her will not weary themselves; in her month they shall find her.

25 Withhold thy foot from being unshod, and thy throat from thirst: but thou saidst, It is in vain; no, for I have loved strangers, and after them will I go.

26 As 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;

27 who say 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.

28 But 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.

29 Wherefore will ye contend with me? ye all have transgressed against me, saith Jehovah.

30 In vain have I smitten your children; they received no correction: your own sword hath devoured your prophets, like a destroying lion.

31 O generation, see ye the word of Jehovah. Have I been a wilderness unto Israel? or a land of thick darkness? wherefore say my people, We are broken loose; we will come no more unto thee?

32 Can a virgin forget her ornaments, or a bride her attire? yet my people have forgotten me days without number.

33 How trimmest thou thy way to seek love! therefore even the wicked women hast thou taught thy ways.

34 Also in thy skirts is found the blood of the souls of the innocent poor: thou didst not find them breaking in; but it is because of all these things.

35 Yet thou saidst, I am innocent; surely his anger is turned away from me. Behold, I will enter into judgment with thee, because thou sayest, I have not sinned.

36 Why gaddest thou about so much to change thy way? thou shalt be ashamed of Egypt also, as thou wast ashamed of Assyria.

37 From thence also shalt thou go forth, with thy hands upon thy head: for Jehovah hath rejected those in whom thou trustest, and thou shalt not prosper with them.


Jeremiah 2:1-37 Young's Literal Translation (YLT)

1 And there is a word of Jehovah unto me, saying,

2 `Go, and thou hast called in the ears of Jerusalem, saying, Thus said Jehovah: I have remembered for thee The kindness of thy youth, the love of thine espousals, Thy going after Me in a wilderness, in a land not sown.

3 Holy `is' Israel to Jehovah, The first-fruit of His increase, All consuming him are guilty, Evil cometh in unto them, an affirmation of Jehovah.

4 Hear a word of Jehovah, O house of Jacob, And all ye families of the house of Israel.

5 Thus said Jehovah: What -- have your fathers found in Me perversity, That they have gone far off from Me, And go after the vanity, and become vain,

6 And have not said, Where `is' Jehovah, Who bringeth us up out of the land of Egypt, Who leadeth us in a wilderness, In a land of deserts and pits, In a dry land, and of death-shade, In a land -- none hath passed through it, Nor dwelt hath man there?'

7 Yea, I bring you in to a land of fruitful fields, To eat its fruit and its goodness, And ye come in and defile My land, And Mine inheritance have made an abomination.

8 The priests have not said, `Where `is' Jehovah?' And those handling the law have not known Me. And the shepherds transgressed against Me, And the prophets have prophesied by Baal, And after those who profit not have gone.

9 Therefore, yet I plead with you, An affirmation of Jehovah, And with your sons' sons I plead.

10 For, pass to the isles of Chittim, and see, And to Kedar send, and consider well, And see if there hath been like this:

11 Hath a nation changed gods? (And they `are' no gods!) And My people hath changed its honour For that which doth not profit.

12 Be astonished, ye heavens, at this, Yea, be frightened, be greatly wasted, An affirmation of Jehovah.

13 For two evils hath My people done, Me they have forsaken, a fountain of living waters, To hew out for themselves wells -- broken wells, That contain not the waters.

14 A servant `is' Israel? Is he a child of the house? Wherefore hath he been for a prey?

15 Against him roar do young lions, They have given forth their voice, And make his land become a desolation, His cities have been burnt without inhabitant.

16 Also sons of Noph and Tahapanes Consume thee -- the crown of the head!

17 Dost thou not do this to thyself? `By' thy forsaking Jehovah thy God, At the time He is leading thee in the way?

18 And now, what -- to thee in the way of Egypt, To drink the waters of Sihor? And what -- to thee in the way of Asshur, To drink the waters of the River?

19 Instruct thee doth thy wickedness, And thy backslidings reprove thee, Know and see that an evil and a bitter thing `Is' thy forsaking Jehovah thy God, And My fear not being on thee, An affirmation of the Lord Jehovah of Hosts.

20 For from of old thou hast broken thy yoke, Drawn away thy bands, and sayest, `I do not serve,' For, on every high height, and under every green tree, Thou art wandering -- a harlot.

21 And I planted thee a choice vine, wholly a true seed, And how hast thou been turned to Me, To the degenerate shoots of a strange vine?

22 But though thou dost wash with nitre, And dost multiply to thyself soap, Marked is thine iniquity before Me, An affirmation of the Lord Jehovah.

23 How sayest thou, `I have not been defiled, After the Baalim I have not gone?' See thy way in a valley, know what thou hast done, A swift dromedary winding her ways,

24 A wild ass accustomed to a wilderness, In the desire of her soul she hath swallowed up wind, Her meeting -- who doth turn her back? None seeking her do weary themselves, In her month they find her.

25 Withhold thy foot from being unshod, And thy throat from thirst, And thou sayest, `It is incurable, No, for I have loved strangers, and after them I go.'

26 As the shame of a thief when he is found, So put to shame have been the house of Israel, They, their kings, their heads, And their priests, and their prophets,

27 Saying to wood, `My father `art' thou!' And to a stone, `Thou hast brought me forth,' For they turned unto me the back and not the face, And in the time of their vexation, They say, `Arise Thou, and save us.'

28 And where `are' thy gods, that thou hast made to thyself? Let them arise, if they may save thee, In the time of thy vexation, For -- the number of thy cities have been thy gods, O Judah,

29 Why do ye strive with Me? All of you have transgressed against Me, An affirmation of Jehovah.

30 In vain I have smitten your sons, Instruction they have not accepted, Devoured hath your sword your prophets, As a destroying lion.

31 O generation, see ye the word of Jehovah: A wilderness have I been to Israel? A land of thick darkness? Wherefore have My people said, `We mourned, We come not in again unto Thee.'

32 Doth a virgin forget her ornaments? A bride her bands? And My people have forgotten Me days without number.

33 What -- dost thou make pleasing thy ways to seek love? Therefore even the wicked thou hast taught thy ways.

34 Also in thy skirts hath been found the blood of innocent needy souls, Not by digging have I found them, but upon all these.

35 And thou sayest, `Because I have been innocent, Surely turned back hath His anger from me?' Lo, I have been judged with thee, Because of thy saying, `I have not sinned.'

36 What? thou art very vile to repeat thy way, Even of Egypt thou art ashamed, As thou hast been ashamed of Asshur,

37 Also from this thou goest out, And thy hands on thy head, For Jehovah hath kicked at thy confidences, And thou dost not give prosperity to them!


Jeremiah 2:1-37 Darby English Bible (DARBY)

1 And the word of Jehovah came to me, saying,

2 Go and cry in the ears of Jerusalem, saying, Thus saith Jehovah: I remember for thee the kindness of thy youth, the love of thine espousals, when thou wentest after me in the wilderness, in a land not sown.

3 Israel was holiness unto Jehovah, the first-fruits of his increase: all that devour him are guilty; evil shall come upon them, saith Jehovah.

4 Hear the word of Jehovah, house of Jacob, and all the families of the house of Israel.

5 Thus saith Jehovah: What injustice have your fathers found in me, that they are gone far from me, and have walked after vanity, and become vain?

6 And they said not, Where is Jehovah, that brought us up out of the land of Egypt, that led us in the wilderness, in a land of deserts and of pits, in a land of drought and of the shadow of death, in a land that no one passeth through, and where no man dwelleth?

7 And I brought you into a fruitful land, to eat the fruit thereof and the good thereof; and ye entered and defiled my land, and made my heritage an abomination.

8 The priests said not, Where is Jehovah? and they that handled the law knew me not; and the shepherds transgressed against me; and the prophets prophesied by Baal, and walked after [things that] do not profit.

9 Therefore will I yet plead with you, saith Jehovah, and with your children's children will I plead.

10 For pass over to the isles of Chittim, and see; and send unto Kedar, and consider diligently, and see if there have been such a thing.

11 Hath a nation changed [its] gods? and they are no gods; -- but my people have changed their glory for that which doth not profit.

12 Be astonished, ye heavens, at this, and shudder; be amazed very much, saith Jehovah.

13 For my people have committed two evils: they have forsaken me, the fountain of living waters, to hew them out cisterns, broken cisterns that hold no water.

14 Is Israel a bondman? Is he a home-born [slave]? Why is he become a spoil?

15 The young lions roared against him, they gave forth their voice, and they made his land desolate: his cities are burned, without inhabitant.

16 Even the children of Noph and Tahapanes have fed on the crown of thy head.

17 Hast thou not procured this unto thyself, in that thou hast forsaken Jehovah thy God, at the time he was leading thee in the way?

18 And now, what hast thou to do with the way of Egypt, to drink the waters of Shihor? And what hast thou to do with the way of Assyria, to drink the waters of the River?

19 Thine own wickedness chastiseth thee, and thy backslidings reprove thee: know then and see that it is an evil thing and bitter that thou hast forsaken Jehovah thy God, and that my fear is not in thee, saith the Lord, Jehovah of hosts.

20 For of old thou hast broken thy yoke, [and] burst thy bands; and thou saidst, I will not serve. For upon every high hill, and under every green tree, thou bowest down, playing the harlot.

21 And I, -- I had planted thee a noble vine, wholly a right seed; how then art thou turned into the degenerate shoots of a strange vine unto me?

22 For though thou wash thee with nitre, and take thee much potash, thine iniquity is marked before me, saith the Lord Jehovah.

23 How sayest thou, I am not defiled, I have not gone after the Baals? See thy way in the valley, acknowledge what thou hast done -- a swift dromedary traversing her ways!

24 -- a wild ass, used to the wilderness, that snuffeth up the wind in her desire! In her ardour, who shall turn her away? All they that seek her will not weary themselves; in her month they shall find her.

25 Withhold thy foot from being unshod, and thy throat from thirst. But thou saidst, There is no hope; no, for I love strangers, and after them will I go.

26 As a thief is ashamed when he is found, so shall the house of Israel be ashamed -- they, their kings, their princes, and their priests, and their prophets --

27 saying to a stock, Thou art my father; and to a stone, Thou hast brought me forth; for they have turned the back unto me, and not the face; and in the time of their trouble they will say, Arise, and save us!

28 Where then are thy gods that thou hast made for thyself? let them arise, if they can save thee in the time of thy trouble: for as the number of thy cities, are thy gods, O Judah.

29 Wherefore would ye contend with me? Ye all have transgressed against me, saith Jehovah.

30 In vain have I smitten your children: they received no correction. Your own sword hath devoured your prophets, like a destroying lion.

31 O generation, mark ye the word of Jehovah. Have I been a wilderness unto Israel, or a land of thick darkness? Wherefore say my people, We have dominion; we will come no more unto thee?

32 Doth a virgin forget her ornaments, a bride her attire? But my people have forgotten me days without number.

33 How dost thou trim thy way to seek love! Therefore hast thou also accustomed thy ways to wickedness.

34 Yea, in thy skirts is found the blood of the souls of the innocent poor, whom thou didst not encounter breaking in, but [it is found] upon all these.

35 And thou sayest, Indeed I am innocent; his anger will turn from me. Behold, I will enter into judgment with thee because thou sayest, I have not sinned.

36 Why dost thou gad about so much, and change thy way? Thou shalt also be brought to shame by Egypt, as thou wast brought to shame by Assyria.

37 Thou shalt indeed go forth from her with thy hands upon thy head; for Jehovah hath rejected those thou confidest in, and thou shalt not prosper by them.


Jeremiah 2:1-37 World English Bible (WEB)

1 The word of Yahweh came to me, saying,

2 Go, and cry in the ears of Jerusalem, saying, Thus says Yahweh, I remember for you the kindness of your youth, the love of your weddings; how you went after me in the wilderness, in a land that was not sown.

3 Israel [was] holiness to Yahweh, the first fruits of his increase: all who devour him shall be held guilty; evil shall come on them, says Yahweh.

4 Hear you the word of Yahweh, O house of Jacob, and all the families of the house of Israel:

5 thus says Yahweh, What unrighteousness have your fathers found in me, that they have gone far from me, and have walked after vanity, and are become vain?

6 Neither said they, Where is Yahweh who brought us up out of the land of Egypt, who 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 none passed through, and where no man lived?

7 I brought you into a plentiful land, to eat the fruit of it and the goodness of it; but when you entered, you defiled my land, and made my heritage an abomination.

8 The priests didn't say, Where is Yahweh? and those who handle the law didn't know me: the rulers also transgressed against me, and the prophets prophesied by Baal, and walked after things that do not profit.

9 Therefore I will yet contend with you, says Yahweh, and with your children's children will I contend.

10 For pass over to the isles of Kittim, and see; and send to Kedar, and consider diligently; and see if there has been such a thing.

11 Has a nation changed [its] gods, which yet are no gods? but my people have changed their glory for that which does not profit.

12 Be astonished, you heavens, at this, and be horribly afraid, be you very desolate, says Yahweh.

13 For my people have committed two evils: they have forsaken me, the spring of living waters, and hewed them out cisterns, broken cisterns, that can hold no water.

14 Is Israel a servant? is he a home-born [slave]? why is he become a prey?

15 The young lions have roared on him, and yelled; and they have made his land waste: his cities are burned up, without inhabitant.

16 The children also of Memphis and Tahpanhes have broken the crown of your head.

17 Haven't you procured this to yourself, in that you have forsaken Yahweh your God, when he led you by the way?

18 Now what have you to do in the way to Egypt, to drink the waters of the Shihor? or what have you to do in the way to Assyria, to drink the waters of the River?

19 Your own wickedness shall correct you, and your backsliding shall reprove you: know therefore and see that it is an evil thing and a bitter, that you have forsaken Yahweh your God, and that my fear is not in you, says the Lord, Yahweh of Hosts.

20 For of old time I have broken your yoke, and burst your bonds; and you said, I will not serve; for on every high hill and under every green tree you did bow yourself, playing the prostitute.

21 Yet I had planted you a noble vine, wholly a right seed: how then are you turned into the degenerate branches of a foreign vine to me?

22 For though you wash yourself with lye, and use much soap, yet your iniquity is marked before me, says the Lord Yahweh.

23 How can you say, I am not defiled, I have not gone after the Baals? see your way in the valley, know what you have done: [you are] a swift dromedary traversing her ways;

24 a wild donkey used to the wilderness, that snuffs up the wind in her desire; in her occasion who can turn her away? all those who seek her will not weary themselves; in her month they shall find her.

25 Withhold your foot from being unshod, and your throat from thirst: but you said, It is in vain; no, for I have loved strangers, and after them will I go.

26 As 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;

27 who tell a stock, You are my father; and to a stone, You have brought me forth: for they have turned their back to me, and not their face; but in the time of their trouble they will say, Arise, and save us.

28 But where are your gods that you have made you? let them arise, if they can save you in the time of your trouble: for according to the number of your cities are your gods, Judah.

29 Why will you contend with me? you all have transgressed against me, says Yahweh.

30 In vain have I struck your children; they received no correction: your own sword has devoured your prophets, like a destroying lion.

31 Generation, see the word of Yahweh. Have I been a wilderness to Israel? or a land of thick darkness? why say my people, We are broken loose; we will come no more to you?

32 Can a virgin forget her ornaments, or a bride her attire? yet my people have forgotten me days without number.

33 How trimmest you your way to seek love! therefore even the wicked women have you taught your ways.

34 Also in your skirts is found the blood of the souls of the innocent poor: you did not find them breaking in; but it is because of all these things.

35 Yet you said, I am innocent; surely his anger is turned away from me. Behold, I will enter into judgment with you, because you say, I have not sinned.

36 Why go you about so much to change your way? you shall be ashamed of Egypt also, as you were ashamed of Assyria.

37 From there also shall you go forth, with your hands on your head: for Yahweh has rejected those in whom you trust, and you shall not prosper with them.


Jeremiah 2:1-37 Bible in Basic English (BBE)

1 And the word of the Lord came to me, saying,

2 Go and say in the ears of Jerusalem, The Lord says, I still keep the memory of your kind heart when you were young, and your love when you became my bride; how you went after me in the waste of sand, in an unplanted land.

3 Israel was holy to the Lord, the first-fruits of his increase: all who made attacks on him were judged as wrongdoers, evil came on them, says the Lord.

4 Give ear to the words of the Lord, O sons of Jacob and all the families of Israel:

5 These are the words of the Lord: What evil have your fathers seen in me that they have gone far from me, and, walking after what is false, have become false?

6 And they never said, Where is the Lord, who took us up out of the land of Egypt; who was our guide through the waste of sand, through an unplanted land full of deep holes, through a dry land of deep shade, which no one went through and where no man was living?

7 And I took you into a fertile land, where you were living on its fruit and its wealth; but when you came in, you made my land unclean, and made my heritage a disgusting thing.

8 The priests did not say, Where is the Lord? and those who were expert in the law had no knowledge of me: and the rulers did evil against me, and the prophets became prophets of the Baal, going after things without value.

9 For this reason, I will again put forward my cause against you, says the Lord, even against you and against your children's children.

10 For go over to the sea-lands of Kittim and see; send to Kedar and give deep thought to it; and see if there has ever been such a thing.

11 Has any nation ever made a change in their gods, though they are no gods? but my people have given up their glory in exchange for what is of no profit.

12 Be full of wonder, O heavens, at this; be overcome with fear, be completely waste, says the Lord.

13 For my people have done two evils; they have given up me, the fountain of living waters, and have made for themselves water-holes, cut out from the rock, broken water-holes, of no use for storing water.

14 Is Israel a servant? has he been a house-servant from birth? why has he been made waste?

15 The young lions have made an outcry against him with a loud voice: they have made his land waste; his towns are burned up, with no one living in them.

16 Even the children of Noph and Tahpanhes have put shame on you.

17 Has not this come on you because you have given up the Lord your God, who was your guide by the way?

18 And now, what have you to do on the way to Egypt, to get your drink from the waters of the Nile? or what have you to do on the way to Assyria, to get your drink from the waters of the River?

19 The evil you yourselves have done will be your punishment, your errors will be your judge: be certain then, and see that it is an evil and a bitter thing to give up the Lord your God, and no longer to be moved by fear of me, says the Lord, the Lord of armies.

20 For in the past, your yoke was broken by your hands and your cords parted; and you said, I will not be your servant; for on every high hill and under every branching tree, your behaviour was like that of a loose woman

21 But when you were planted by me, you were a noble vine, in every way a true seed: how then have you been changed into the branching plant of a strange vine?

22 For even if you are washed with soda and take much soap, still your evil-doing is marked before me, says the Lord God.

23 How are you able to say, I am not unclean, I have not gone after the Baals? see your way in the valley, be clear about what you have done: you are a quick-footed camel twisting her way in and out;

24 An untrained ass, used to the waste land, breathing up the wind in her desire; at her time, who is able to send her away? all those who are looking for her will have no need to make themselves tired; in her month they will get her.

25 Do not let your foot be without shoes, or your throat dry from need of water: but you said, There is no hope: no, for I have been a lover of strange gods, and after them I will go.

26 As the thief is shamed when he is taken, so is Israel shamed; they, their kings and their rulers, their priests and their prophets;

27 Who say to a tree, You are my father; and to a stone, You have given me life: for their backs have been turned to me, not their faces: but in the time of their trouble they will say, Up! and be our saviour.

28 But where are the gods you have made for yourselves? let them come, if they are able to give you salvation in the time of your trouble: for the number of your gods is as the number of your towns, O Judah.

29 Why will you put forward your cause against me? You have all done evil against me, says the Lord.

30 I gave your children blows to no purpose; they got no good from training: your sword has been the destruction of your prophets, like a death-giving lion.

31 O generation, see the word of the Lord. Have I been a waste land to Israel? or a land of dark night? why do my people say, We have got loose, we will not come to you again?

32 Is it possible for a virgin to put out of her memory her ornaments, or a bride her robes? but my people have put me out of their memories for unnumbered days.

33 With what care are your ways ordered when you are looking for love! so ... your ways.

34 And in the skirts of your robe may be seen the life-blood of those who have done no wrong: ...

35 And still you said, I have done no wrong; truly, his wrath is turned away from me. See, I will take up the cause against you, because you say, I have done no wrong.

36 Why do you go about so much for the purpose of changing your way? you will be shamed on account of Egypt, as you were shamed on account of Assyria.

37 Truly, you will go out from him with your hands on your head: for the Lord has given up those in whom you have put your faith, and they will be of no help to you.

Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on Jeremiah 2

Commentary on Jeremiah 2 Matthew Henry Commentary


Chapter 2

It is probable that this chapter was Jeremiah's first sermon after his ordination; and a most lively pathetic sermon it is as any we have is all the books of the prophets. Let him not say, "I cannot speak, for I am a child;' for, God having touched his mouth and put his words into it, none can speak better. The scope of the chapter is to show God's people their transgressions, even the house of Jacob their sins; it is all by way of reproof and conviction, that they might be brought to repent of their sins and so prevent the ruin that was coming upon them. The charge drawn up against them is very high, the aggravations are black, the arguments used for their conviction very close and pressing, and the expostulations very pungent and affecting. The sin which they are most particularly charged with here is idolatry, forsaking the true God, their own God, for other false gods. Now they are told,

  • I. That this was ungrateful to God, who had been so kind to them (v. 1-8).
  • II. That it was without precedent, that a nation should change their god (v. 9-13).
  • III. That hereby they had disparaged and ruined themselves (v. 14-19).
  • IV. That they had broken their covenants and degenerated from their good beginnings (v. 20, 21).
  • V. That their wickedness was too plain to be concealed and too bad to be excused (v. 22, 23, 35).
  • VI. That they persisted witfully and obstinately in it, and were irreclaimable and indefatigable in their idolatries (v. 24, 25, 33, 36).
  • VII. That they shamed themselves by their idolatry and should shortly be made ashamed of it when they should find their idols unable to help them (v. 26-29, 37).
  • VIII. That they had not been convinced and reformed by the rebukes of Providence that had been under (v. 30).
  • IX. That they had put a great contempt upon God (v. 31, 32).
  • X. That with their idolatries they had mixed the most unnatural murders, shedding the blood of the poor innocents (v. 34).

Those hearts were hard indeed that were untouched and unhumbled when their sins were thus set in order before them. O that by meditating on this chapter we might be brought to repent of our spiritual idolatries, giving that place in our souls to the world and the flesh which should have been reserved for God only!

Jer 2:1-8

Here is,

  • I. A command given to Jeremiah to go and carry a message from God to the inhabitants of Jerusalem. He was charged in general (ch. 1:17) to go and speak to them; here he is particularly charged to go and speak this to them. Note, It is good for ministers by faith and prayer to take out a fresh commission when they address themselves solemnly to any part of their work. Let a minister carefully compare what he has to deliver with the word of God, and see that it agrees with it, that he may be able to say, not only, The Lord sent me, but, He sent me to speak this. He must go from Anathoth, where he lived in a pleasant retirement, spending his time (it is likely) among a few friends and in the study of the law, and must make his appearance at Jerusalem, that noisy tumultuous city, and cry in their ears, as a man in earnest and that would be heard: "Cry aloud, that all may hear, and none may plead ignorance. Go close to them, and cry in the ears of those that have stopped their ears.'
  • II. The message he was commanded to deliver. He must upbraid them with their horrid ingratitude in forsaking a God who had been of old so kind to them, that this might either make them ashamed and bring them to repentance, or might justify God in turning his hand against them.
    • 1. God here puts them in mind of the favours he had of old bestowed upon them, when they were first formed into a people (v. 2): "I remember for thy sake, and I would have thee to remember it, and improve the remembrance of it for thy good; I cannot forget the kindness of thy youth and the love of thy espousals.'
      • (1.) This may be understood of the kindness they had for God; it was not such indeed as they had any reason to boast of, or to plead with God for favour to be shown them (for many of them were very unkind and provoking, and, when they did return and enquire early after God, they did but flatter him), yet God is pleased to mention it, and plead it with them; for, though it was but little love that they showed him, he took it kindly. When they believed the Lord and his servant Moses, when they sang God's praise at the Red Sea, when at the foot of Mount Sinai they promised, All that the Lord shall say unto us we will do and will be obedient, then was the kindness of their youth and the love of their espousals. When they seemed so forward for God he said, Surely they are my people, and will be faithful to me, children that will not lie. Note, Those that begin well and promise fair, but do not perform and persevere, will justly be upbraided with their hopeful and promising beginnings. God remembers the kindness of our youth and the love of our espousals, the zeal we then seemed to have for him and the affection wherewith we made our covenants with him, the buds and blossoms that never came to perfection; and it is good for us to remember them, that we may remember whence we have fallen, and return to our first love, Rev. 2:4, 5; Gal. 4:15. In two things appeared the kindness of their youth:-
        • [1.] That they followed the direction of the pillar of cloud and fire in the wilderness; and though sometimes they spoke of returning into Egypt, or pushing forward into Canaan, yet they did neither, but for forty years together went after God in the wilderness, and trusted him to provide for them, though it was a land that was not sown. This God took kindly, and took notice of it to their praise long after, that, though much was amiss among them, yet they never forsook the guidance they were under. Thus, though Christ often chid his disciples, yet he commended them, at parting, for continuing with him, Lu. 22:28. It must be the strong affection of the youth, and the espousals, that will carry us on to follow God in a wilderness, with an implicit faith and an entire resignation; and it is a pity that those who have so followed him should ever leave him.
        • [2.] That they entertained divine institutions, set up the tabernacle among them, and attended the service of it. Israel was then holiness to the Lord; they joined themselves to him in covenant as a peculiar people. Thus they began in the spirit, and God puts them in mind of it, that they might be ashamed of ending in the flesh.
      • (2.) Or it may be understood of God's kindness to them; of that he afterwards speaks largely. When Israel was a child, then I loved him, Hos. 11:1. He then espoused that people to himself with all the affection with which a young man marries a virgin (Isaiah 62:5), for the time was a time of love, Eze. 16:8.
        • [1.] God appropriated them to himself. Though they were a sinful people, yet, by virtue of the covenant made with them and the church set up among them, they were holiness to the Lord, dedicated to his honour and taken under his special tuition; they were the first fruits of his increase, the first constituted church he had in the world; they were the first-fruits, but the full harvest was to be gathered from among the Gentiles. The first-fruits of the increase were God's part of it, were offered to him, and he was honoured with them; so were the people of the Jews; what little tribute, rent, and homage, God had from the world, he had it chiefly from them; and it was their honour to be thus set apart for God. This honour have all the saints; they are the first-fruits of his creatures, Jam. 1:18.
        • [2.] Having espoused them, he espoused their cause, and became an enemy to their enemies, Ex. 23:22. Being the first-fruits of his increase, all that devoured him (so it should be read) did offend; they trespassed, they contracted guilt, and evil befel them, as those were reckoned offenders that devoured the first-fruits, or any thing else that was holy to the Lord, that embezzled them, or converted them to their own use, Lev. 5:15. Whoever offered any injury to the people of God did so at their peril; their God was ready to avenge their quarrel, and said to the proudest of kings, Touch not my anointed, Ps. 105:14, 15; Ex. 17:14. He had in a special manner a controversy with those that attempted to debauch them and draw them off from being holiness to the Lord; witness his quarrel with the Midianites about the matter of Peor, Num. 25:17, 18.
        • [3.] He brought them out of Egypt with a high hand and great terror (Deu. 4:34), and yet with a kind hand and great tenderness led them through a vast howling wilderness (v. 6), a land of deserts and pits, or of graves, terram sepulchralem-a sepulchral land, where there was ground, not to feed them, but to bury them, where there was no good to be expected, for it was a land of drought, but all manner of evil to be feared, for it was the shadow of death. In that darksome valley they walked forty years; but God was with them; his rod, in Moses's hand, and his staff, comforted them, and even there God prepared a table for them (Ps. 23:4, 5), gave them bread out of the clouds and drink out of the rocks. It was a land abandoned by all mankind, as yielding neither road nor rest. It was no thoroughfare, for no man passed through it-no settlement, for no man dwelt there. For God will teach his people to tread untrodden paths, to dwell alone, and to be singular. The difficulties of the journey are thus insisted on, to magnify the power and goodness of God in bringing them, through all, safely to their journey's end at last. All God's spiritual Israel must own their obligations to him for a safe conduct through the wilderness of this world, no less dangerous to the soul than that was to the body.
        • [4.] At length he settled them in Canaan (v. 7): I brought you into a plentiful country, which would be the more acceptable after they had been for so many years in a land of drought. They did eat the fruit thereof and the goodness thereof, and were allowed so to do. I brought you into a land of Carmel (so the word is); Carmel was a place of extraordinary fruitfulness, and Canaan was as one great fruitful field, Deu. 8:7.
        • [5.] God gave them the means of knowledge and grace, and communion with him; this is implied, v. 8. They had priests that handled the law, read it, and expounded it to them; that was part of their business, Deu. 33:8. They had pastors, to guide them and take care of their affairs, magistrates and judges; they had prophets to consult God for them and to make known his mind to them.
    • 2. He upbraids them with their horrid ingratitude, and the ill returns they had made him for these favours; let them all come and answer to this charge (v. 4); it is exhibited in the name of God against all the families of the house of Israel, for they can none of them plead, Not guilty.
      • (1.) He challenges them to produce any instance of his being unjust and unkind to them. Though he had conferred favours upon them in some things, yet, if in other things he had dealt hardly with them, they would not have been altogether without excuse. He therefore puts it fairly to them to show cause for their deserting him (v. 5): "What iniquity have your fathers found in me, or you either? Have you, upon trial, found God a hard master? Have his commands put any hardship upon you or obliged you to any thing unfit, unfair, or unbecoming you? Have his promises put any cheats upon you, or raised your expectations of things which you were afterwards disappointed of? You that have renounced your covenant with God, can you say that it was a hard bargain and that which you could not live upon? You that have forsaken the ordinances of God, can you say that it was because they were a wearisome service, or work that there was nothing to be got by? No; the disappointments you have met with were owing to yourselves, not to God. The yoke of his commandments if easy, and in the keeping of them there is great reward.' Note, Those that forsake God cannot say that he has ever given them any provocation to do so: for this we may safely appeal to the consciences of sinners; the slothful servant that offered such a plea as this had it overruled out of his own mouth, Lu. 19:22. Though he afflicts us, we cannot say that there is iniquity in him; he does us no wrong. The ways of the Lord are undoubtedly equal; all the iniquity is in our ways.
      • (2.) He charges them with being very unjust and unkind to him notwithstanding.
        • [1.] They had quitted his service: "They have gone from me, nay, they have gone far from me.' They studied how to estrange themselves from God and their duty, and got as far as they could out of the reach of his commandments and their own convictions. Those that have deserted religion commonly set themselves at a greater distance from it, and in a greater opposition to it, than those that never knew it.
        • [2.] They had quitted it for the service of idols, which was so much the greater reproach to God and his service; they went from him, not to better themselves, but to cheat themselves: They have walked after vanity, that is, idolatry; for an idol is a vain thing; it is nothing in the world, 1 Co. 8:4; Deu. 32:21; Jer. 14:22. Idolatrous worships are vanities, Acts 14:15. Idolaters are vain, for those that make idols are like unto them (Ps. 115:8), as much stocks and stones as the images they worship, and good for as little.
        • [3.] They had with idolatry introduced all manner of wickedness. When they entered into the good land which God gave them they defiled it (v. 7), by defiling themselves and disfitting themselves for the service of God. It was God's land; they were but tenants to him, sojourners in it, Lev. 25:23. It was his heritage, for it was a holy land, Immanuel's land; but they made it an abomination, even to God himself, who was wroth, and greatly abhorred Israel.
        • [4.] Having forsaken God, though they soon found that they had changed for the worse, yet they had no thoughts of returning to him again, nor took any steps towards it. Neither the people nor the priests made any enquiry after him, took any thought about their duty to him, nor expressed any desire to recover his favour.
          • First, The people said not, Where is the Lord? v. 6. Though they were trained up in an observance of him as their God, and had been often told that he brought them out of the land of Egypt, to be a people peculiar to himself, yet they never asked after him nor desired the knowledge of his ways.
          • Secondly, The priests said not, Where is the Lord? v. 8. Those whose office it was to attend immediately upon him were in no concern to acquaint themselves with him, or approve themselves to him. Those who should have instructed the people in the knowledge of God took no care to get the knowledge of him themselves. The scribes, who handled the law, did not know God nor his will, could not expound the scriptures at all, or not aright. The pastors, who should have kept the flock from transgressing, were themselves ringleaders in transgression: They have transgressed against me. The pretenders to prophecy prophesied by Baal, in his name, to his honour, being backed and supported by the wicked kings to confront the Lord's prophets. Baal's prophets joined with Baal's priests, and walked after the things which do not profit, that is, after the idols which can be no way helpful to their worshippers. See how the best characters are usurped, and the best offices liable to corruption; and wonder not at the sin and ruin of a people when the blind are leaders of the blind.

Jer 2:9-13

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 36:2. 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. 1:23) 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. 36:9. 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 6:15. 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.

Jer 2:14-19

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, Ex. 4:22. 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. 25:44, 46. But, notwithstanding this, the princes made slaves of their subjects, and masters made slaves of their servants (ch. 34:11), 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. 50:1. 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 Chr. 33:11, 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. 30:1, 2; 31:1. 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.'

Jer 2:20-28

In these verses the prophet goes on with his charge against this backsliding people. Observe here,

  • I. The sin itself that he charges them with-idolatry, that great provocation which they were so notoriously guilty of.
    • 1. They frequented the places of idol-worship (v. 20): "Upon every high hill and under every green tree, in the high places and the groves, such as the heathen had a foolish fondness and veneration for, thou wanderest, first to one and then to another, like one unsettled, and still uneasy and unsatisfied; but in all playing the harlot,' worshipping false gods, which is spiritual whoredom, and was commonly accompanied with corporal whoredom too. Note, Those that leave God wander endlessly, and a vagrant lust is insatiable.
    • 2. They made images for themselves, and gave divine honour to them (v. 26, 27); not only the common people, but even the kings and princes, who should have restrained the people from doing ill, and the priests and prophets, who should have taught them to do well, were themselves so wretchedly sottish and stupid, and under the power of such a strong delusion, as to say to a stock, "Thou art my father (that is, Thou art my god, the author of my being, to whom I owe duty and on whom I have a dependence),' and to a stone, to an idol made of stone, "Thou hast begotten me, or brought me forth; therefore protect me, provide for me, and bring me up.' What greater affront could men put upon God, who is our Father that has made us? It was a downright disowning of their obligations to him. What greater affront could men put upon themselves and their own reason than to acknowledge that which is in itself absurd and impossible, and, by making stocks and stones their parents, to make themselves no better than stocks and stones? When these were first made the objects of worship they were supposed to be animated by some celestial power or spirit; but by degrees the thought of this was lost, and so vain did idolaters become in their imagination, even the princes and priests themselves, that the very idol, though made of wood and stone, was supposed to be their father, and adored accordingly.
    • 3. They multiplied these dunghill deities endlessly (v. 28): According to the number of thy cities are thy gods, O Judah! When they had forsaken that God who is one, and all-sufficient for all,
      • (1.) They were not satisfied with any gods they had, but still desired more, that idolatry being in this respect of the same nature with covetousness, which is spiritual idolatry (for the more men have the more they would have), which is a plain evidence that what men make an idol of they find to be insufficient and unsatisfying, and that it cannot make the comers thereunto perfect.
      • (2.) They could not agree in the same god. Having left the centre of unity, they fell into endless discord; one city fancied one deity and another another, and each was anxious to have one of its own to be near them and to take special care of them. Thus did they in vain seek that in many gods which is to be found in one God only.
  • II. The proof of this. No witnesses need be called; it is proved by the notorious evidence of the facts.
    • 1. They went about to deny it, and were ready to plead, Not guilty. They pretended that they would acquit themselves from this guilt, they washed themselves with nitre, and took much soap, offered many things in excuse and extenuation of it, v. 22. They pretended that they did not worship these as gods, but as demons, and mediators between the immortal God and mortal men, or that it was not divine honour that they gave them, but civil respect; thus they sought to evade the convictions of God's word and to screen themselves from the dread of his wrath. Nay, some of them had the impudence to deny the thing itself; they said, I am not polluted, I have not gone after Baalim, v. 23. Because it was done secretly, and industriously concealed (Eze. 8:12), they thought it could never be proved upon them, and they had impudence enough to deny it. In this, as in other things, their way was like that of the adulterous woman, that says, I have done no wickedness, Prov. 30:20.
    • 2. Notwithstanding all their evasions, they are convicted of it and found guilty: "How canst thou deny the fact, and say, I have not gone after Baalim? How canst thou deny the fault, and say, I am not polluted?' The prophet speaks with wonder at their impudence: "How canst thou put on a face to say so, when it is certain?'
      • (1.) "God's omniscience is a witness against thee: Thy iniquity is marked before me, saith the Lord God; it is laid up and hidden, to be produced against thee in the day of judgment, sealed up among his treasures,' Deu. 32:34; Job 21:19; Hos. 13:12. "It is imprinted deeply and stained before me;' so some read it. "Though thou endeavour to wash it out, as murderers to get the stain of the blood of the person slain out of their clothes, yet it will never be got out.' God's eye is upon it, and we are sure that his judgment is according to truth.
      • (2.) "Thy own conscience is a witness against thee. See thy way in the valley' (they had worshipped idols, not only on the high hills, but in the valleys, Isa. 57:5, 6), in the valley over-against Beth-peor (so some), where they worshipped Baal-peor (Deu. 34:6, Num. 25:3), as if the prophet looked as far back as the iniquity of Peor; but, if it mean any particular valley, surely it is the valley of the son of Hinnom, for that was the place where they sacrificed their children to Moloch and which therefore witnessed against them more than any other: "look into that valley, and thou canst not but know what thou hast done.'
  • III. The aggravations of this sin with which they are charged, which made it exceedingly sinful.
    • 1. God had done great things for them, and yet they revolted from him and rebelled against him (v. 20): Of old time I have broken thy yoke and burst thy bonds; this refers to the bringing of them out of the land of Egypt and the house of bondage, which they would not remember (v. 6), but God did; for, when he told them that they should have no other gods before him, he prefixed this as a reason: I am the Lord thy God that brought thee out of the land of Egypt! These bonds of theirs which God had loosed should have bound them for ever to him; but they had ungratefully broken the bonds of duty to that God who had broken the bonds of their slavery.
    • 2. They had promised fair, but had not made good their promise: "Thou saidst, I will not transgress; then, when the mercy of thy deliverance was fresh, thou wast so sensible of it that thou wast willing to lay thyself under the most sacred ties to continue faithful to thy God and never to forsake him.' Then they said, Nay, but we will serve the Lord, Jos. 24:21. How often have we said that we would not transgress, we would not offend any more, and yet we have started aside, like a deceitful bow, and repeated and multiplied our transgressions!
    • 3. They had wretchedly degenerated from what they were when God first formed them into a people (v. 21). I had planted thee a noble vine. The constitution of their government both in church and state was excellent, their laws were righteous, and all the ordinances instructive and very significant; and a generation of good men there was among them when they first settled in Canaan. Israel served the Lord, and kept close to him all the days of Joshua, and the elders that out-lived Joshua, Jos. 24:31. They were then wholly a right seed, likely to replenish the vineyard they were planted in with choice vines. But it proved otherwise; they very next generation knew not the Lord, nor the works which he had done (Jdg. 2:10), and so they were worse and worse till they became the degenerate plants of a strange vine. They were now the reverse of what they were at first. Their constitution was quite broken, and there was nothing in them of that good which one might have expected from a people so happily formed, nothing of the purity and piety of their ancestors. Their vine is as the vine of Sodom, Deu. 32:32. This may fitly be applied to the nature of man; it was planted by its great author a noble vine, a right seed (God made man upright); but it is so universally corrupt that it has become the degenerate plant of a strange vine, that bears gall and wormwood, and it is so to God, it is highly distasteful and offensive to him.
    • 4. They were violent and eager in the pursuit of their idolatries, doted on their idols, and were fond of new ones, and they would not be restrained form them either by the word of God or by his providence, so strong was the impetus with which they were carried out after this sin. They are here compared to a swift dromedary traversing her ways, a female of that species of creatures hunting about for a male (v. 23), and, to the same purport, a wild ass used to the wilderness (v. 24), not tamed by labour, and therefore very wanton, snuffing up the wind at her pleasure when she comes near the he-ass, and on such an occasion who can turn her away? Who can hinder her from that which she lusts after? Those that seek her then will not weary themselves for her, for they know it is to no purpose; but will have a little patience till she is big with young, till that month comes which is the last of the months that she fulfils (Job 39:2), when she is heavy and unwieldy, and then they shall find her, and she cannot out-run them. Note,
      • (1.) Eager lust is a brutish thing, and those that will not be turned away from the gratifying and indulging of it by reason, and conscience, and honour, are to be reckoned as brute-beasts and no better, such as were born, and still are, like the wild ass's colt; let them not be looked upon as rational creatures.
      • (2.) Idolatry is strangely intoxicating, and those that are addicted to it will with great difficulty be cured of it. That lust is as headstrong as any.
      • (3.) There are some so violently set upon the prosecution of their lusts that it is to no purpose to attempt to give check to them: those that do so weary themselves in vain. Ephraim is joined to idols; let him alone.
      • (4.) The time will come when the most fierce will be tamed and the most wanton will be manageable; when distress and anguish come upon them, then their ears will be open to discipline, that is the month in which you may find them, Ps. 141:5, 6.
    • 5. They were obstinate in their sin, and, as they could not be restrained, so they would not be reformed, v. 25. Here is,
      • (1.) Fair warning given them of the ruin that this wicked course of life would certainly bring them to at last, with a caution therefore not to persist in it, but to break off from it. He would certainly bring them into a miserable captivity, when their feet should be unshod, and they should be forced to travel barefoot, and when they would be denied fair water by their oppressors, so that their throat should be dried with thirst; this will be in the end hereof. Those that affect strange gods, and strange ways of worship, will justly be made prisoners to a strange king in a strange land. "Take up in time therefore; thy running after thy idols will run the shoes off thy feet, and thy panting after them will bring thy throat to thirst; withhold therefore thy foot from these violent pursuits, and thy throat from these violent desires.' One would think that it should effectually check us in the career of sin to consider what it will bring us to at last.
      • (2.) Their rejecting this fair warning. They said to those that would have persuaded them to repent and reform, "There is no hope; no, never expect to work upon us, or prevail with us to cast away our idols, for we have loved strangers, and after them we will go; we are resolved we will, and therefore trouble not yourselves nor us any more with your admonitions; it is to no purpose. There is no hope that we should ever break the corrupt habit and disposition we have got, and therefore we may as well yield to it as go about to get the mastery of it.' Note, Their case is very miserable who have brought themselves to such a pass that their corruptions triumph over their convictions; they know they should reform, but own they cannot, and therefore resolve they will not. But, as we must not despair of the mercy of God, but believe that sufficient for the pardon of our sins, though ever so heinous, if we repent and sue for that mercy, so neither must we despair of the grace of God, but believe that able to subdue our corruptions, though ever so strong, if we pray for and improve that grace. A man must never say There is no hope, as long as he is on this side hell.
    • 6. They had shamed themselves by their sin, in putting confidence in that which would certainly deceive them in the day of their distress, and putting him away that would have helped them, v. 26-28. As the thief is ashamed when, notwithstanding all his arts and tricks to conceal his theft, he is found, and brought to punishment, so are the house of Israel ashamed, not with a penitent shame for the sin they had been guilty of, but with a penal shame for the disappointment they met with in that sin. They will be ashamed when they find,
      • (1.) That they are forced to cry to the God whom they had put contempt upon. In their prosperity they had turned the back to God and not the face; they had slighted him, acted as if they had forgotten him, or did what they could to forget him, would not look towards him, but looked another way; they went from him as fast and as far as they could; but in the time of their trouble they will find no satisfaction but in applying to him; then they will say, Arise, and save us. Their fathers had many a time taken this shame to themselves (Jdg. 3:9, 4:3, 10:10), yet they would not be persuaded to cleave to God, that they might come to him in their trouble with the more confidence.
      • (2.) That they have no relief from the gods they have made their court to. They will be ashamed when they perceive that the gods they have made cannot serve them, and that the God who made them will not serve them. To bring them to this shame, if so be they might hereby be brought to repentance, they are here sent to the gods whom they served, Jdg. 10:14. They cried to God, Arise, and save us. God says of the idols, "Let them arise, and save thee, for thou hast no reason to expect that I should Let them arise, if they can, from the places where they are fixed; let them try whether they can save thee: but thou wilt be ashamed when thou findest that they can do thee no good, for, though thou hadst a god for every city, yet thy cities are burnt without inhabitant,' v. 15. Thus it is the folly of sinners to please themselves with that which will certainly be their grief, and pride themselves in that which will certainly be their shame.

Jer 2:29-37

The prophet here goes on in the same strain, aiming to bring a sinful people to repentance, that their destruction might be prevented.

  • I. He avers the truth of the charge. It was evident beyond contradiction; it was the greatest absurdity imaginable in them to think of denying it (v. 29): "Wherefore will you plead with me, and put me upon the proof of it, or wherefore will you go about to plead any thing in excuse of the crime or to obtain a mitigation of the sentence? Your plea will certainly be overruled, and judgment given against you: you know you have all transgressed, one as well as another; why then to you quarrel with me for contending with you?'
  • II. He heightens it from the consideration both of their incorrigibleness and of their ingratitude.
    • 1. They had not been wrought upon by the judgments of God which they had been under (v. 30): In vain have I smitten your children, that is, the children or people of Judah. They had been under divine rebukes of many kinds. God therein designed to bring them to repentance; but it was in vain. They did not answer God's end in afflicting them; their consciences were not awakened, nor their hearts softened and humbled, nor were they driven to seek unto God; they received no instruction by the correction, were not made the better by it; and it is a great loss thus to lose an affliction. They did not receive, they did not submit to, or comply with, the correction, but their hearts fretted against the Lord, and so they were smitten in vain. Even the children, the young people, among them (so it may be taken), were smitten in vain; they were so soon prejudiced against repentance that they were as untractable as the old ones that had been long accustomed to do evil.
    • 2. They had not been wrought upon by the word of God which he had sent them in the mouth of his servants the prophets; nay, they had killed the messengers for the sake of the message: "Your own sword has devoured your prophets like a destroying lion; you have put them to death for their faithfulness with as much rage and fury, and with as much greediness and pleasure, as a lion devours his prey.' Their prophets, who were their greatest blessings, were treated by them as if they had been the plagues of their generation, and this was their measure-filling sin, 2 Chr. 36:16. They killed their own prophets, 1 Th. 2:15.
    • 3. They had not been wrought upon by the favours God had bestowed upon them (v. 31): "O generation!' (he does not call them, as he might, O faithless and perverse generation! O generation of vipers! but speaks gently, O you men of this generation!) "see the word of the Lord, do not only hear it, but consider it diligently, apply your minds closely to it.' As we are bidden to hear the rod (Micah 6:9), for that has its voice, so we are bidden to see the word, for that has its visions, its views. It intimates that what is here said is plain and undeniable; you may see it to be very evident; it is written as with a sun-beam, so that he that runs may read it: Have I been a wilderness to Israel, a land of darkness. Note, None of those who have had any dealings with God ever had reason to complain of him as a wilderness or a land of darkness. He has blessed us with the fruits of the earth, and therefore we cannot say that he has been a wilderness to us, a dry and barren land, that (as Mr. Gataker expresses it) he has held us to hard meat, as cattle fed upon the common. No; his sheep have been led into green pastures. He has also blessed us with the lights of heaven, and has not withheld them, so that we cannot say, He has been to us a land of darkness. He has caused his sun to shine, as well as his rain to fall, upon the evil and unthankful. Or the meaning is, in general, that the service of God has not been to any either an unpleasant or an unprofitable service. God sometimes has led his people through a wilderness and a land of darkness, but he himself was then to them all that which they needed; he so fed them with manna, and led them by a pillar of fire, that it was to them a fruitful field and a land of light. The world is, to those who make it their home and their portion, a wilderness and a land of darkness, vanity and vexation of spirit; but those that dwell in God have the lines fallen to them in pleasant places.
    • 4. Instead of being wrought upon by these, they had grown intolerably insolent and imperious. They say, We are lords; we will come no more unto thee. Now that they had become a potent kingdom, or thought themselves such, they set up for themselves, and shook off their dependence upon God. This is the language of presumptuous sinners, and it is not only very impious and profane, but very unreasonable and foolish.
      • (1.) It is absurd for us who are subjects to say, We are lords (that is, rulers) and we will come no more to God to receive commands form him; for, as he is King of old, so he is King for ever, and we can never pretend to be from under his authority.
      • (2.) It is absurd for us who are beggars to say, We are lords, that is, We are rich, and we will come no more to God, to receive favours from him, as if we could live without him and need not be beholden to him. God justly takes it ill when those to whom he has been a bountiful benefactor care not either for hearing from him or speaking to him.
  • III. He lays the blame of all their wickedness upon their forgetting God (v. 32): They have forgotten me; they have industriously banished the thoughts of God out of their minds, jostled those thoughts out with thoughts of their idols, and avoided all those things that would put them in mind of God.
    • 1. Though they were his own people, in covenant with him and professing relation to him, and had the tokens of his presence in the midst of them and of his favour to them, yet they forgot him.
    • 2. They had long neglected him, days without number, time out of mind, as we say. They had not for a great while entertained any serious thoughts of him; so that they seem quite to have forgotten him, and resolved never to remember him again. How many days of our lives have passed without suitable remembrance of God! Who can number those empty days?
    • 3. They had not had such a regard and affection to him as young ladies generally have to their fine clothes: Can a maid forget her ornaments or a bride her attire? No; their hearts are upon them; they value them so much, and themselves upon them, that they are ever and anon thinking and speaking of them. When they are to appear in public they do not forget any of their ornaments, but put every one in its place, as they are described, Isa. 3:18, etc. And yet my people have forgotten me. It is sad that any should be more in love with their fine clothes than with their God, and should rather leave their religion behind them, or part with that, than leave any of their ornaments behind them, or part with them. Is not God our ornament? Is he not a crown of glory and a diadem of beauty to his people? Did we look upon him to be so, and upon our religion as an ornament of grace to our head and chains about our neck (Prov. 1:9), we should be as mindful of them as ever any maid was of her ornaments, or a bride of her attire, we should be as careful to preserve them and as fond to appear in them.
  • IV. He shows them what a bad influence their sins had had upon others. The sins of God's professing people harden and encourage those about them in their evil ways, especially when they appear forward and ringleaders in sin (v. 33): Why trimmest thou thy way to seek love? There is an allusion here to the practice of lewd women who strive to recommend themselves by their ogling looks and gay dress, as Jezebel, who painted her face and tired her head. Thus had they courted their neighbours into sinful confederacies with them and communion in their idolatries, and had taught the wicked ones their ways, their ways of mixing God's institutions with their idolatrous customs and usages, which was a great profanation of that which was sacred and made the ways of their idolatry worse than that of others. Those have a great deal to answer for who, by their fellowship with the unfruitful works of darkness, make wicked ones more wicked than otherwise they would be.
  • V. He charges them with the guilt of murder added to the guilt of their idolatry (v. 34): Also in thy skirts is found the blood of the souls, the life-blood of the poor innocents, which cried to heaven, and for which God was now making inquisition. The reference is to the children that were offered in sacrifice to Moloch; or it may be taken more generally for all the innocent blood which Manasseh shed, and with which he had filled Jerusalem (2 Ki. 21:16), the righteous blood, especially the blood of the prophets and others that witnessed against their impieties. This blood was found not by secret search, not by diggings (so the word is), but upon all these; it was above ground. This intimates that the guilt of this kind which they had contracted was certain and evident, not doubtful or which would bear a dispute; and that it was avowed and barefaced, and which they had not so much sense either of shame or fear as to endeavour to conceal, which was a great aggravation of it.
  • VI. He overrules their plea of, Not guilty. Though this matter be so plain, yet thou sayest, Because I am innocent, surely his anger shall turn from me; and again, Thou sayest, I have not sinned (v. 35); therefore I will plead with thee, and will convince thee of thy mistake. Because they deny the charge, and stand upon their own justification, therefore God will join issue with them and plead with them, both by his word and by his rod. Those shall be made to know how much they deceive themselves,
    • 1. Who say that they have not offended God, that they are innocent, though they have been guilty of the grossest enormities.
    • 2. Who expect that God will be reconciled to them though they do not repent and reform. They own that they had been under the tokens of God's anger, but they think that it was causeless, and that they by pleading innocency had proved it to be so, and therefore they conclude that God will immediately let fall his action and his anger shall be turned from them. This is very provoking, and God will plead with them, and convince them that his anger is just, for they have sinned, and he will never cease his controversy till they, instead of justifying themselves thus, humble, and judge, and condemn themselves.
  • VII. He upbraids them with the shameful disappointments they met with, in making creatures their confidence, while they made God their enemy, v. 36, 37. It was a piece of spiritual idolatry they were often guilty of that they trusted in an arm of flesh and their hearts therein departed from the Lord. Now here he shows them the folly of it.
    • 1. They were restless, and unsatisfied in the choice of their confidences: "Why gaddest thou about so much to change thy way? Doubtless it is because thou meetest not with that in those thou didst confide in which thou promisedst thyself.' Those that make God their hope, and walk in a continual dependence upon him, need not gad about to change their way; for their souls may return to him, and repose in him, as their rest: but those that trust in creatures will be perpetually uneasy, like Noah's dove, that found no rest for the sole of her foot. Every thing they trust to fails them, and then they think to change for the better, but they will be still disappointed. They first trusted to Assyria, and, when that proved a broken reed, they depended upon Egypt, and that proved no better. Creatures being vanity, they will be vexation of spirit to all those that put their confidence in them; they gad about, seeking rest and finding none.
    • 2. They were quite disappointed in the confidences they made choice of; so the prophet tells them they should be: Thou shalt be ashamed of Egypt, which thou now trustest in, as formerly thou wast of Assyria, who distressed them and helped them not, 2 Chr. 28:20. The Jews were a peculiar people in their profession of religion, and for that reason none of the neighbouring nations cared for them, nor could heartily love them; and yet the Jews were still courting them, and confiding in them, and were well enough served when deceived by them. See what will come of it (v. 37): Thou shalt go forth from him, thy ambassadors or envoys shall return from Egypt re infectâ-disappointed, and therefore with their hands upon their heads, lamenting the desperate condition of their people. Or, Thou shalt go forth hence, that is, into captivity in a strange land, with thy hands upon thy head, holding it because it aches (ubi dolor ibi digitus-where the pain is the finger will be applied), or as people ashamed, for Tamar, in the height of her confusion, laid her hand on her head, 2 Sa. 13:19. "And Egypt, that thou reliest on, shall not be able to prevent it nor to rescue thee out of captivity.' Those that will not lay their hand on their heart in godly sorrow, which works life, shall be made to lay their hand on their head in the sorrow of the world, which works death. And no wonder that Egypt cannot help them, when God will not, If the Lord do not help thee, whence should I? The Egyptians are broken reeds, for the Lord has rejected thy confidences; he will not make use of them for thy relief, will neither so far honour them, nor so far give countenance to thy confidence in them, as to appoint them to be the instruments of any good to thee, and therefore thou shalt not prosper in them; they shall not stand thee in any stead nor give thee any satisfaction. As there is no counsel or wisdom that can prevail against the Lord, so there is none that can prevail without him. Some read it, The Lord has rejected thee for thy confidences; because thou hast dealt so unfaithfully with him as to trust in his creatures, nay, in his enemies when thou shouldst have trusted in him only, he has abandoned thee to that destruction from which thou thoughtest thus to shelter thyself; and then thou canst not prosper, for none ever either hardened himself against God or estranged himself from God and prospered.