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145 lines
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<p id="Chapter2" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 2
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<p id="Jer2_1"><a onclick="return mV('Jer',2,'1-37');">Jer 2:1-37</a>. EXPOSTULATION WITH THE JEWS, REMINDING THEM OF THEIR FORMER DEVOTEDNESS, AND GOD'S CONSEQUENT FAVOR, AND A DENUNCIATION OF GOD'S COMING JUDGMENTS FOR THEIR IDOLATRY.
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<p>Probably in the thirteenth year of the reign of Josiah (<a onclick="return mV('Jer',1,2);">Jer 1:2</a>; compare <a onclick="return mV('Jer',3,6);">Jer 3:6</a>, "<i>also</i>...in...days of Josiah"). The warning not to rely as they did on Egypt (<a onclick="return mV('Jer',2,18);">Jer 2:18</a>), was in accordance with Josiah's policy, who took part with Assyria and Babylon against Egypt (<a onclick="return mV('2Ki',23,29);">2Ki 23:29</a>). Jeremiah, doubtless, supported the reformation begun by Josiah, in the previous year (the twelfth of his reign), and fully carried out in the eighteenth.
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<p id="Jer2_2"><b>2. cry</b>—proclaim.
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<br><br><b>Jerusalem</b>—the headquarters and center of their idolatry; therefore addressed first.
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<br><br><b>thee</b>—rather, "I remember <i>in regard to thee</i>" [HENDERSON]; "for thee" [MAURER].
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<br><br><b>kindness of thy youth</b>—not so much Israel's kindness towards God, as <i>the kindness which Israel experienced from God</i> in their early history (compare <a onclick="return mV('Eze',16,8,22,60);">Eze 16:8, 22, 60</a>; <a onclick="return mV('Eze',23,3,8,19);">23:3, 8, 19</a>; <a onclick="return mV('Hsa',2,15);">Hsa 2:15</a>). For Israel from the first showed perversity rather than <i>kindness</i> towards God (compare <a onclick="return mV('Exd',14,11,12);">Exd 14:11-12</a>; <a onclick="return mV('Eze',15,24);">15:24</a>; <a onclick="return mV('Eze',32,'1-7');">32:1-7</a>, etc.). The greater were God's favors to them from the first, the fouler was their ingratitude in forsaking Him (<a onclick="return mV('Jer',2,3,5);">Jer 2:3,5</a>, etc.).
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<br><br><b>espousals</b>—the intervals between Israel's betrothal to God at the exodus from Egypt, and the formal execution of the marriage contract at Sinai. EWALD takes the "kindness" and "love" to be Israel's towards God at first (<a onclick="return mV('Exd',19,8);">Exd 19:8</a>; <a onclick="return mV('Exd',24,3);">24:3</a>; <a onclick="return mV('Exd',35,'20-29');">35:20-29</a>; <a onclick="return mV('Exd',36,5);">36:5</a>; <a onclick="return mV('Jos',24,'16-17');">Jos 24:16-17</a>). But compare <a onclick="return mV('Deu',32,16,17);">Deu 32:16-17</a>; <a onclick="return mV('Eze',16,5,6,15,22);">Eze 16:5-6, 15, 22</a> ("days of thy <i>youth</i>") implies that the <i>love</i> here meant was on God's side, not Israel's.
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<br><br><b>thou wentest after me in...wilderness</b>—the next act of God's love, His leading them in the desert without needing any strange god, such as they since worshipped, to help Him (<a onclick="return mV('Deu',2,7);">Deu 2:7</a>; <a onclick="return mV('Deu',32,12>;">32:12</a>). <a onclick="return mV('Jer',2,6);">Jer 2:6</a> shows it is <i>God's</i> "leading" of them, not <i>their</i> following after God in the wilderness, which is implied.
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<p id="Jer2_3"><b>3. holiness unto the Lord</b>—that is, was <i>consecrated to</i> the service of <i>Jehovah</i> (<a onclick="return mV('Exd',19,5,6);">Exd 19:5-6</a>). They thus answered to the motto on their high priest's breastplate, "Holiness to the Lord" (<a onclick="return mV('Deu',7,6);">Deu 7:6</a>; <a onclick="return mV('Deu',14,2,21);">14:2, 21</a>).
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<br><br><b>first-fruits of his increase</b>—that is, of <i>Jehovah's</i> produce. As the <i>first-fruits</i> of the whole <i>produce</i> of the land were devoted to God (<a onclick="return mV('Exd',23,19);">Exd 23:19</a>; <a onclick="return mV('Num',18,12,13);">Num 18:12-13</a>), so Israel was devoted to Him as the first-fruit and representative nation among all nations. So the spiritual Israel (<a onclick="return mV('Jam',1,18);">Jam 1:18</a>; <a onclick="return mV('Rev',14,4);">Rev 14:4</a>).
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<br><br><b>devour</b>—carrying on the image of <i>first-fruits</i> which were <i>eaten</i> before the Lord by the priests as the Lord's representatives; all who <i>ate</i> (injured) Jehovah's first-fruits (Israel), contracted guilt: for example, Amalek, the Amorites, etc., were extirpated for their guilt towards Israel.
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<br><br><b>shall come</b>—rather, "came."
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<p id="Jer2_4"><b>4. Jacob...Israel</b>—the whole nation.
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<br><br><b>families</b>—(See on JFB for <a href="./Comm/jfb/Jer/Jer001.html#Jer1_15">Jer 1:15</a>). Hear God's word not only collectively, but individually (<a onclick="return mV('Zec',12,'12-14');">Zec 12:12-14</a>).
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<p id="Jer2_5"><b>5. iniquity</b>—<i>wrong</i> done to them (<a onclick="return mV('Isa',5,4);">Isa 5:4</a>; <a onclick="return mV('Mic',6,3);">Mic 6:3</a>; compare <a onclick="return mV('Deu',32,4);">Deu 32:4</a>).
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<br><br><b>walked after vanity</b>—contrasted with "<i>walkest after me</i> in the wilderness" (<a onclick="return mV('Jer',2,2);">Jer 2:2</a>): then <i>I</i> was their guide in the barren desert; now they take <i>idols</i> as their guides.
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<br><br><b>vanity...vain</b>—An idol is not only <i>vain</i> (impotent and empty), but <i>vanity</i> itself. Its worshippers acquire its character, becoming <i>vain</i> as it is (<a onclick="return mV('Deu',7,26);">Deu 7:26</a>; <a onclick="return mV('Psa',115,8);">Psa 115:8</a>). A people's character never rises above that of its gods, which are its "better nature" [BACON] (<a onclick="return mV('2Ki',17,15);">2Ki 17:15</a>; <a onclick="return mV('Jon',2,8);">Jon 2:8</a>).
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<p id="Jer2_6"><b>6. Neither said they, Where,</b> etc.—The very words which <i>God</i> uses (<a onclick="return mV('Isa',63,9,11,13);">Isa 63:9, 11, 13</a>), when, as it were, reminding Himself of His former acts of love to Israel as a ground for interposing in their behalf again. When <i>they</i> would not say, Where is Jehovah, etc., <i>God Himself</i> at last said it for them (compare see on JFB for <a href="./Comm/jfb/Jer/Jer002.html#Jer2_2">Jer 2:2</a>).
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<br><br><b>deserts...pits</b>—The desert between Mount Sinai and Palestine abounds in chasms and pits, in which beasts of burden often sink down to the knees. "Shadow of death" refers to the <i>darkness</i> of the caverns amidst the rocky precipices (<a onclick="return mV('Deu',8,15);">Deu 8:15</a>; <a onclick="return mV('Deu',32,10);">32:10</a>).
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<p id="Jer2_7"><b>7. plentiful</b>—literally, "a land of Carmel," or "well-cultivated land": a garden land, in contrast to the "land of deserts" (<a onclick="return mV('Jer',2,6);">Jer 2:6</a>).
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<br><br><b>defiled</b>—by idolatries (<a onclick="return mV('Jdg',2,'10-17');">Jdg 2:10-17</a>; <a onclick="return mV('Psa',78,58,59);">Psa 78:58-59</a>; <a onclick="return mV('Psa',106,38);">106:38</a>).
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<br><br><b>you...ye</b>—change to the second person from the third, "they" (<a onclick="return mV('Jer',2,6);">Jer 2:6</a>), in order to bring home the guilt to the living generation.
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<p id="Jer2_8"><b>8.</b> The three leading classes, whose very office under the theocracy was to lead the people to God, disowned Him in the same language as the nation at large, "Where is the Lord?" (See <a onclick="return mV('Jer',2,6);">Jer 2:6</a>).
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<br><br><b>priests</b>—whose office it was to expound the law (<a onclick="return mV('Mal',2,6,7);">Mal 2:6-7</a>).
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<br><br><b>handle</b>—are occupied with the law as the subject of their profession.
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<br><br><b>pastors</b>—civil, not religious: princes (<a onclick="return mV('Jer',3,15);">Jer 3:15</a>), whose duty it was to tend their people.
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<br><br><b>prophets</b>—who should have reclaimed the people from their apostasy, encouraged them in it by pretended oracles from Baal, the Phoenician false god.
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<br><br><b>by Baal</b>—in his name and by his authority (compare <a onclick="return mV('Jer',11,21);">Jer 11:21</a>).
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<br><br><b>walked after things...not profit</b>—answering to, "walked after <i>vanity,</i>" that is, idols (<a onclick="return mV('Jer',2,5);">Jer 2:5</a>; compare <a onclick="return mV('Jer',2,11);">Jer 2:11</a>; <a onclick="return mV('Hab',2,18);">Hab 2:18</a>).
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<p id="Jer2_9"><b>9. yet plead</b>—namely, by inflicting still further judgments on you.
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<br><br><b>children's children</b>—Three manuscripts and JEROME omit "children's"; they seem to have thought it unsuitable to read "children's children," when "children" had not preceded. But it is designedly so written, to intimate that the final judgment on the nation would be suspended <i>for</i> many generations [HORSLEY]. (Compare <a onclick="return mV('Eze',20,35,36);">Eze 20:35-36</a>; <a onclick="return mV('Mic',6,2);">Mic 6:2</a>).
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<p id="Jer2_10"><b>10. pass over the isles</b>—rather, "cross over to the isles."
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<br><br><b>Chittim...Kedar</b>—that is, the heathen nations, <i>west</i> and <i>east.</i> Go where you will, you cannot find an instance of any heathen nation forsaking their own for other gods. Israel alone does this. Yet the heathen gods are false gods; whereas Israel, in forsaking Me for other gods, forsake their "glory" for unprofitable idols.
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<br><br><b>Chittim</b>—Cyprus, colonized by Phoenicians, who built in it the city of Citium, the modern <i>Chitti.</i> Then the term came to be applied to all maritime coasts of the Mediterranean, especially Greece (<a onclick="return mV('Num',24,24);">Num 24:24</a>; <a onclick="return mV('Isa',23,1);">Isa 23:1</a>; <a onclick="return mV('Dan',11,30);">Dan 11:30</a>).
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<br><br><b>Kedar</b>—descended from Ishmael; the Bedouins and Arabs, east of Palestine.
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<p id="Jer2_11"><b>11. glory</b>—Jehovah, the glory of Israel (<a onclick="return mV('Psa',106,20);">Psa 106:20</a>; <a onclick="return mV('Rom',1,23);">Rom 1:23</a>). The Shekinah, or cloud resting on the sanctuary, was the symbol of "the glory of the Lord" (<a onclick="return mV('1Ki',8,11);">1Ki 8:11</a>; compare <a onclick="return mV('Rom',9,4);">Rom 9:4</a>). The golden calf was intended as an image of the true God (compare <a onclick="return mV('Exd',32,4,5);">Exd 32:4-5</a>), yet it is called an "idol" (<a onclick="return mV('Act',7,41);">Act 7:41</a>). It (like Roman Catholic images) was a violation of the <i>second</i> commandment, as the heathen multiplying of gods is a violation of the <i>first.</i>
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<br><br><b>not profit</b>— (<a onclick="return mV('Jer',2,8);">Jer 2:8</a>).
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<p id="Jer2_12"><b>12.</b> Impassioned personification (<a onclick="return mV('Isa',1,2);">Isa 1:2</a>).
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<br><br><b>horribly afraid</b>—rather, be horrified."
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<br><br><b>be...very desolate</b>—rather, "be exceedingly aghast" at the monstrous spectacle. Literally, "to be dried up," or "devastated," (places devastated have such an unsightly look) [MAURER].
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<p id="Jer2_13"><b>13. two evils</b>—not merely <i>one</i> evil, like the idolaters who know no better; besides <i>simple</i> idolatry, My people <i>add</i> the sin of forsaking the true God whom they have known; the heathen, though having the sin of idolatry, are free from the further sin of changing the true God for idols (<a onclick="return mV('Jer',2,11);">Jer 2:11</a>).
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<br><br><b>forsaken me</b>—The <i>Hebrew</i> collocation brings out the only living God into more prominent contrast with idol nonentities. "<i>Me</i> they have forsaken, the Fountain," etc. (<a onclick="return mV('Jer',17,13);">Jer 17:13</a>; <a onclick="return mV('Psa',36,9);">Psa 36:9</a>; <a onclick="return mV('Jhn',4,14);">Jhn 4:14</a>).
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<br><br><b>broken cisterns</b>—tanks for rain water, common in the East, where wells are scarce. The tanks not only cannot give forth an ever-flowing fresh supply as fountains can, but cannot even retain the water poured into them; the stonework within being broken, the earth drinks up the collected water. So, in general, all earthly, compared with heavenly, means of satisfying man's highest wants (<a onclick="return mV('Isa',55,1,2);">Isa 55:1-2</a>, compare <a onclick="return mV('Luk',12,33);">Luk 12:33</a>).
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<p id="Jer2_14"><b>14. is he a homeborn slave</b>—No. "Israel is Jehovah's <i>son,</i> even His first-born" (<a onclick="return mV('Exd',4,22);">Exd 4:22</a>). <a onclick="return mV('Jer',2,16,18,36);">Jer 2:16, 18, 36</a>, and the absence of any <i>express</i> contrast of the two parts of the nation are against EICHORN'S view, that the prophet proposes to Judah, as yet spared, the case of Israel (the ten tribes) which had been carried away by Assyria as a warning of what they might expect if they should still put their trust in Egypt. "Were Israel's ten tribes of meaner birth than Judah? Certainly not. If, then, the former fell before Assyria, what can Judah hope from Egypt against Assyria?...Israel" is rather here the whole of the remnant still left in their own land, that is, Judah. "How comes it to pass that the nation which once was under God's special protection (<a onclick="return mV('Jer',2,3);">Jer 2:3</a>) is now left at the mercy of the foe as a worthless slave?" The prophet sees this event <i>as if</i> present, though it was still <i>future</i> to Judah (<a onclick="return mV('Jer',2,19);">Jer 2:19</a>).
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<p id="Jer2_15"><b>15. lions</b>—the Babylonian princes (<a onclick="return mV('Jer',4,7);">Jer 4:7</a>; compare <a onclick="return mV('Amo',3,4);">Amo 3:4</a>). The disaster from the Babylonians in the fourth year of Jehoiakim's reign, and again three years later when, relying on Egypt, he revolted from Nebuchadnezzar, is here referred to (<a onclick="return mV('Jer',46,2);">Jer 46:2</a>; <a onclick="return mV('2Ki',24,1,2);">2Ki 24:1-2</a>).
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<p id="Jer2_16"><b>16. Noph...Tahapanes</b>—<i>Memphis,</i> capital of Lower Egypt, on the west bank of the Nile, near the pyramids of Gizeh, opposite the site of modern Cairo. <i>Daphne,</i> on the Tanitic branch of the Nile, near Pelusium, on the frontier of Egypt towards Palestine. <a onclick="return mV('Isa',30,4);">Isa 30:4</a> contracts it, <i>Hanes.</i> These two cities, one the capital, the other that with which the Jews came most in contact, stand for the whole of Egypt. <i>Tahapanes</i> takes its name from a goddess, Tphnet [CHAMPOLLION]. <i>Memphis</i> is from <i>Man-nofri,</i> "the abode of good men"; written in <i>Hebrew, Moph</i> (<a onclick="return mV('Hsa',9,6);">Hsa 9:6</a>), or <i>Noph.</i> The reference is to the coming invasion of Judah by Pharaoh-necho of Egypt, on his return from the Euphrates, when he deposed Jehoahaz and levied a heavy tribute on the land (<a onclick="return mV('2Ki',23,'33-35');">2Ki 23:33-35</a>). Josiah's death in battle with the same Pharaoh is probably included (<a onclick="return mV('2Ki',23,29,30);">2Ki 23:29-30</a>).
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<br><br><b>have broken</b>—rather, <i>shall feed down</i> the crown, etc., that is, affect with the greatest ignominy, such as <i>baldness</i> was regarded in the East (<a onclick="return mV('Jer',48,37);">Jer 48:37</a>; <a onclick="return mV('2Ki',2,23);">2Ki 2:23</a>). Instead of "also," translate, "even" the Egyptians, in whom thou dost trust, shall miserably disappoint thy expectation [MAURER]. Jehoiakim was twice leagued with them (<a onclick="return mV('2Ki',23,34,35);">2Ki 23:34-35</a>): when he received the crown from them, and when he revolted from Nebuchadnezzar (<a onclick="return mV('2Ki',24,1,2,7);">2Ki 24:1-2, 7</a>). The Chaldeans, having become masters of Asia, threatened Egypt. Judea, situated between the contending powers, was thus exposed to the inroads of the one or other of the hostile armies; and unfortunately, except in Josiah's reign, took side with Egypt, contrary to God's warnings.
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<p id="Jer2_17"><b>17.</b> Literally, "Has not thy forsaking the Lord...procured this (calamity) to thee?" So the <i>Septuagint:</i> the Masoretic accents make "this" the <i>subject</i> of the verb, leaving the <i>object</i> to be understood. "Has not this procured (<i>it,</i> that is, the impending calamity) unto thee, that hast forsaken?" etc. (<a onclick="return mV('Jer',4,18);">Jer 4:18</a>).
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<br><br><b>led</b>— (<a onclick="return mV('Deu',32,10);">Deu 32:10</a>).
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<br><br><b>the way</b>—The article expresses <i>the right</i> way, <i>the</i> way <i>of the Lord:</i> namely, the moral training which they enjoyed in the Mosaic covenant.
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<p id="Jer2_18"><b>18. now</b>—used in a <i>reasoning</i> sense, not of <i>time.</i>
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<br><br><b>the way of Egypt</b>—What hast thou to do <i>with the way,</i> that is, with going down <i>to Egypt;</i> or <i>what...with</i> going to <i>Assyria?</i>
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<br><br><b>drink...waters</b>—that is, to seek <i>reinvigorating aid</i> from them; so <a onclick="return mV('Jer',2,13);">Jer 2:13, 36</a>; compare "waters," meaning <i>numerous forces</i> (<a onclick="return mV('Isa',8,7);">Isa 8:7</a>).
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<br><br><b>Sihor</b>—that is, the <i>black</i> river, in <i>Greek, Melas</i> ("black"), the Nile: so called from the black deposit or soil it leaves after the inundation (<a onclick="return mV('Isa',23,3);">Isa 23:3</a>). The <i>Septuagint</i> identifies it with Gihon, one of the rivers of Paradise.
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<br><br><b>the river</b>—<i>Euphrates,</i> called by pre-eminence, <i>the</i> river; figurative for the Assyrian power. In 625 B.C., the seventeenth year of Josiah, and the fourth of Jeremiah's office, the kingdom of Assyria fell before Babylon, therefore <i>Assyria</i> is here put for <i>Babylon</i> its successor: so in <a onclick="return mV('2Ki',23,29);">2Ki 23:29</a>; <a onclick="return mV('Lam',5,6);">Lam 5:6</a>. There was doubtless a league between Judea and Assyria (that is, Babylon), which caused Josiah to march against Pharaoh-necho of Egypt when that king went against Babylon: the evil consequences of this league are foretold in this verse and <a onclick="return mV('Jer',2,36);">Jer 2:36</a>.
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<p id="Jer2_19"><b>19. correct...reprove</b>—rather, in the severer sense, "chastise...punish" [MAURER].
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<br><br><b>backslidings</b>—"apostasies"; <i>plural,</i> to express the number and variety of their defections. The very confederacies they entered into were the occasion of their overthrow (<a onclick="return mV('Pro',1,31);">Pro 1:31</a>; <a onclick="return mV('Isa',3,9);">Isa 3:9</a>; <a onclick="return mV('Hsa',5,5);">Hsa 5:5</a>).
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<br><br><b>know...see</b>—<i>imperative</i> for <i>futures: Thou shalt know and see</i> to thy cost.
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<br><br><b>my fear</b>—rather, "the fear <i>of Me.</i>"
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<p id="Jer2_20"><b>20. I</b>—the <i>Hebrew</i> should be pointed as the second person <i>feminine,</i> a form common in Jeremiah: "<i>Thou</i> hast broken," etc. So the <i>Septuagint,</i> and the sense requires it.
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<br><br><b>thy yoke...bands</b>—the yoke and bands which I laid <i>on thee,</i> My laws (<a onclick="return mV('Jer',5,5);">Jer 5:5</a>).
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<br><br><b>transgress</b>—so the <i>Keri,</i> and many manuscripts read. But the <i>Septuagint</i> and most authorities read, "I will not serve," that is, obey. The sense of <i>English Version</i> is, "I broke thy yoke (in Egypt)," etc., "and (at that time) thou saidst, I will not transgress; whereas thou hast (since then) wandered (from Me)" (<a onclick="return mV('Exd',19,8);">Exd 19:8</a>).
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<br><br><b>hill...green tree</b>—the scene of idolatries (<a onclick="return mV('Deu',12,2);">Deu 12:2</a>; <a onclick="return mV('Isa',57,5,7);">Isa 57:5, 7</a>).
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<br><br><b>wanderest</b>—rather, "thou hast <i>bowed down</i> thyself" (for the act of adultery: figurative of shameless idolatry, <a onclick="return mV('Exd',34,15,16);">Exd 34:15-16</a>; compare <a onclick="return mV('Job',31,10);">Job 31:10</a>).
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<p id="Jer2_21"><b>21.</b> The same image as in <a onclick="return mV('Deu',32,32);">Deu 32:32</a>; <a onclick="return mV('Psa',80,8,9);">Psa 80:8-9</a>; <a onclick="return mV('Isa',5,1);">Isa 5:1</a>, etc.
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<br><br><b>unto me</b>—with respect to Me.
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<p id="Jer2_22"><b>22. nitre</b>—not what is now so called, namely, saltpeter; but the <i>natron</i> of Egypt, a mineral alkali, an incrustation at the bottom of the lakes, after the summer heat has evaporated the water: used for washing (compare <a onclick="return mV('Job',9,30);">Job 9:30</a>; <a onclick="return mV('Pro',25,20);">Pro 25:20</a>).
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<br><br><b>soap</b>—potash, the carbonate of which is obtained impure from burning different plants, especially the <i>kali</i> of Egypt and Arabia. Mixed with oil it was used for washing.
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<br><br><b>marked</b>—deeply ingrained, indelibly marked; the <i>Hebrew, catham,</i> being equivalent to <i>cathab.</i> Others translate, "is treasured up," from the <i>Arabic.</i> MAURER from a <i>Syriac</i> root, "is polluted."
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<p id="Jer2_23"><b>23.</b> (<a onclick="return mV('Pro',30,12);">Pro 30:12</a>).
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<br><br><b>Baalim</b>—plural, to express manifold excellency: compare <i>Elohim.</i>
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<br><br><b>see</b>—consider.
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<br><br><b>the valley</b>—namely, of Hinnom, or Tophet, south and east of Jerusalem: rendered infamous by the human sacrifices to Moloch in it (compare <a onclick="return mV('Jer',19,2,6,13,14);">Jer 19:2, 6, 13-14</a>; <a onclick="return mV('Jer',32,35);">32:35</a>;; see on JFB for <a href="./Comm/jfb/Isa/Isa030.html#Isa30_33">Isa 30:33</a>).
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<br><br><b><i>thou art</i></b>—omit. The substantive that follows in this verse (and also that in <a onclick="return mV('Jer',2,24);">Jer 2:24</a>) is in apposition with the preceding "thou."
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<br><br><b>dromedary</b>—rather, a "young she-camel."
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<br><br><b>traversing</b>—literally, "enfolding"; making its ways <i>complicated</i> by wandering hither and thither, lusting after the male. Compare as to the Jews' spiritual lust, <a onclick="return mV('Hsa',2,6);">Hsa 2:6-7</a>.
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<p id="Jer2_24"><b>24.</b> (<a onclick="return mV('Jer',14,6);">Jer 14:6</a>; <a onclick="return mV('Job',39,5);">Job 39:5</a>). "A wild ass," agreeing with "thou" (<a onclick="return mV('Jer',2,23);">Jer 2:23</a>).
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<br><br><b>at her pleasure</b>—rather, "in her ardor," namely, in pursuit of a male, sniffing the wind to ascertain where one is to be found [MAURER].
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<br><br><b>occasion</b>—either from a <i>Hebrew</i> root, "to meet"; "her meeting (with the male for sexual intercourse), who can avert it?" Or better from an <i>Arabic</i> root: "her <i>heat</i> (sexual impulse), who can allay it?" [MAURER].
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<br><br><b>all they</b>—whichever of the males desire her company [HORSLEY].
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<br><br><b>will not weary themselves</b>—have no need to weary themselves in searching for her.
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<br><br><b>her month</b>—in the <i>season of the year when her sexual impulse is strongest,</i> she puts herself in the way of the males, so that they have no difficulty in <i>finding</i> her.
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<p id="Jer2_25"><b>25. Withhold,</b> etc.—that is, abstain from incontinence; figuratively for idolatry [HOUBIGANT].
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<br><br><b>unshod,</b> etc.—do not run so violently in pursuing lovers, as to <i>wear out thy shoes:</i> do not "thirst" so incontinently after sexual intercourse. HITZIG thinks the reference is to penances performed <i>barefoot</i> to idols, and the <i>thirst</i> occasioned by loud and continued invocations to them.
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<br><br><b>no hope</b>— (<a onclick="return mV('Jer',18,12);">Jer 18:12</a>; <a onclick="return mV('Isa',57,10);">Isa 57:10</a>). "It is hopeless," that is, I am <i>desperately</i> resolved to go on in my own course.
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<br><br><b>strangers</b>—that is, laying aside the metaphor, "strange gods" (<a onclick="return mV('Jer',3,13);">Jer 3:13</a>; <a onclick="return mV('Deu',32,16);">Deu 32:16</a>).
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<p id="Jer2_26"><b>26. is ashamed</b>—is <i>put to shame.</i>
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<br><br><b>thief</b>— (<a onclick="return mV('Jhn',10,1);">Jhn 10:1</a>).
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<br><br><b>Israel</b>—that is, Judah (<a onclick="return mV('Jer',2,28);">Jer 2:28</a>).
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<p id="Jer2_27"><b>27. Thou art my father</b>—(Contrast <a onclick="return mV('Jer',3,4);">Jer 3:4</a>; <a onclick="return mV('Isa',64,8);">Isa 64:8</a>).
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<br><br><b>in...trouble they will say</b>—namely, to God (<a onclick="return mV('Psa',78,34);">Psa 78:34</a>; <a onclick="return mV('Isa',26,16);">Isa 26:16</a>). Trouble often brings men to their senses (<a onclick="return mV('Luk',15,'16-18');">Luk 15:16-18</a>).
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<p id="Jer2_28"><b>28. But</b>—God sends them to the gods for whom they forsook Him, to see if <i>they</i> can help them (<a onclick="return mV('Deu',32,37,38);">Deu 32:37-38</a>; <a onclick="return mV('Jdg',10,14);">Jdg 10:14</a>).
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<br><br><b>according to the number of thy cities</b>—Besides national deities, each city had its tutelary god (<a onclick="return mV('Jer',11,13);">Jer 11:13</a>).
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<p id="Jer2_29"><b>29. plead with me</b>—that is, contend with Me for afflicting you (<a onclick="return mV('Jer',2,23);">Jer 2:23, 35</a>).
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<p id="Jer2_30"><b>30.</b> (<a onclick="return mV('Jer',5,3);">Jer 5:3</a>; <a onclick="return mV('Jer',6,29);">6:29</a>; <a onclick="return mV('Isa',1,5);">Isa 1:5</a>; <a onclick="return mV('Isa',9,13);">9:13</a>).
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<br><br><b>your children</b>—that is, your people, you.
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<br><br><b>your...sword...devoured...prophets</b>— (<a onclick="return mV('2Ch',36,16);">2Ch 36:16</a>; <a onclick="return mV('Neh',9,26);">Neh 9:26</a>; <a onclick="return mV('Mat',23,29,31);">Mat 23:29, 31</a>).
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<p id="Jer2_31"><b>31.</b> The <i>Hebrew</i> collocation is, "O, the generation, ye," that is, "O ye who now live." The generation needed only to be named, to call its degeneracy to view, so palpable was it.
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<br><br><b>wilderness</b>—in which all the necessaries of life are wanting. On the contrary, Jehovah was a never-failing source of supply for all Israel's wants in the wilderness, and afterwards in Canaan.
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<br><br><b>darkness</b>—literally, "darkness of Jehovah," the strongest <i>Hebrew</i> term for "darkness; the densest darkness"; compare "land of the shadow of death" (<a onclick="return mV('Jer',2,6);">Jer 2:6</a>).
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<br><br><b>We are lords</b>—that is, We are our own masters. We will worship what gods we like (<a onclick="return mV('Psa',12,4);">Psa 12:4</a>; <a onclick="return mV('Psa',82,6);">82:6</a>). But it is better to translate from a different <i>Hebrew</i> root: "We ramble at large," without restraint pursuing our idolatrous lusts.
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<p id="Jer2_32"><b>32.</b> Oriental women greatly pride themselves on their ornaments (compare <a onclick="return mV('Isa',61,10);">Isa 61:10</a>).
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<br><br><b>attire</b>—girdles for the breast.
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<br><br><b>forgotten me</b>— (<a onclick="return mV('Jer',13,25);">Jer 13:25</a>; <a onclick="return mV('Hsa',8,14);">Hsa 8:14</a>).
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<p id="Jer2_33"><b>33. Why trimmest</b>—MAURER translates, "<i>How skilfully</i> thou dost prepare thy way," etc. But see <a onclick="return mV('2Ki',9,30);">2Ki 9:30</a>. "Trimmest" best suits the image of one <i>decking</i> herself as a harlot.
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<br><br><b>way</b>—course of life.
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<br><br><b>therefore</b>—accordingly. Or else, "<i>nay,</i> thou hast even," etc.
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<br><br><b>also...wicked ones</b>—<i>even</i> the wicked harlots, that is, (laying aside the metaphor) even the Gentiles who are wicked, thou teachest to be still more so [GROTIUS].
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<p id="Jer2_34"><b>34. Also</b>—not only art thou polluted with idolatry, but <i>also</i> with the guilt of shedding innocent blood [MAURER]. ROSENMULLER not so well translates, "even in thy skirts," etc.; that is, there is no part of thee (<i>not even thy skirts</i>) that is not stained with innocent blood (<a onclick="return mV('Jer',19,4);">Jer 19:4</a>; <a onclick="return mV('2Ki',21,16);">2Ki 21:16</a>; <a onclick="return mV('Psa',106,38);">Psa 106:38</a>). See as to innocent blood shed, not as here in honor of idols, but of <i>prophets</i> for having reproved them (<a onclick="return mV('Jer',2,30);">Jer 2:30</a>; <a onclick="return mV('Jer',26,'20-23');">Jer 26:20-23</a>).
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<br><br><b>souls</b>—that is, persons.
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<br><br><b>search</b>—I did not need to "search deep" to find proof of thy guilt; for it was "upon all these" thy skirts. Not in deep caverns didst thou perpetrate these atrocities, but openly in the vale of Hinnom and within the precincts of the temple.
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<p id="Jer2_35"><b>35.</b> (<a onclick="return mV('Jer',2,23,29);">Jer 2:23, 29</a>,).
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<p id="Jer2_36"><b>36. gaddest</b>—runnest to and fro, now seeking help from Assyria (<a onclick="return mV('2Ch',28,'16-21');">2Ch 28:16-21</a>), now from Egypt (<a onclick="return mV('Jer',37,7,8);">Jer 37:7-8</a>; <a onclick="return mV('Isa',30,3);">Isa 30:3</a>).
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<p id="Jer2_37"><b>37. him</b>—Egypt.
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<br><br><b>hands upon...head</b>—expressive of mourning (<a onclick="return mV('2Sa',13,19);">2Sa 13:19</a>).
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<br><br><b>in them</b>—in those stays in which thou trustest.
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