Jeremiah 2

He, who formed us in the womb, knew beforehand for what services or a year he intended us: and if we desire to serve him, he will qualify us for all which he has for us to do or suffer in this world, and carry us through it. But except he ‘sanctify’ us by his new creating Spirit, we shall neither be fit for his holy service on earth, nor his holy happiness in heaven. This is a most invaluable mercy, whenever it is vouchsafed; but the earlier in life, the happier for us and for others: and as the Lord sometimes sanctifies even infants, parents may be encouraged to pray for this blessing on their offspring, even from their conception in the womb. He who gives grace can alone efficaciously ordain men to be his ministers.

In general, young persons are not so proper for the discharge of the sacred office in important stations and difficult times, as their seniors; and a modest diffidence, arising from conscious unworthiness and inability, is a more favourable token than self-confidence and a hasty eagerness to be erred. Bee oie Whatever the wise men and politicians of the world may suppose or devise, the safety of kingdoms is decided, according to the purpose and word of God; and it greatly depends on the reception which is given to his faithful ministers. When their labours are unfuccessful, and their ‘prayers return into their own bosom:’ and when they are persecuted, injured, and driven away, nations ripen apace for judgments ‘to root up and destroy’ them.

But when they are protected and prospered, when their prayers are answered, and the number of true believers is greatly increased; there will be more and more, by their prayers, examples, and exertions, to check the progress of impiety and iniquity; and thus faithful ministers are useful ‘to build, and to plant;’ and to prolong the external prosperity of the community, as well as to promote the salvation of souls.”— T. Scott. Chap. II. Ver. 1—37. The Lord’s kindness, and Israel’s ingratitude.—In the opening of this chapter, God expresses the continuance of his regard: ‘‘I have called to mind in thy behalf, the kindness shown thee in thy youth,” &c. So Dr. Blayney, who remarks, that the kindness shown was all on the part of God, and was perfectly gratuitous, as the word properly signifies; and it was his affection for them, and not theirs for him, that led him to espouse them.

And thus the words are explained in our ancient English Bible, (1553, see) to be “that grace and favour which I showed thee from the beginning, when I did first choose* thee to be my people, and married thee to myself.” (Comp. (Psalms 56:45). (Isaiah 43:11), (Ezekiel 16:60).) So what is said of Israel being “holiness to the Lord,” must not be understood of their own holiness, but of their being separated, or consecrated to his service, “as a kind of first-fruits:” ((James 1:18).) and this is here mentioned, not in their commendation; but to show that the Lord still bore the same kindness as ever toward his people, and was still ready to receive them on their returning to him. At the same time it forms the ground of his remonstrance with them, (ver.

5, ‘“What iniquity have your fathers found in me?’ &c., and leads to the exposure of their folly, in forsaking ‘The fountain of living waters,” and putting their trust in idols, who were like “broken cisterns which could hold no water;’’ that is, which could yield them neither support nor comfort. Why leave Jehovah, their great patron and protector, and fly to the muddy streams of Egypt or Assyria?’ “In the latter part of the chapter, the nation is pointedly and severely reproved for their adultery, which, it must be remembered, throughout the Prophets, generally means idolatry: and if it be thought that some of the images are too bold, it should be recollected that the prophet’s object is to excite disgust and abhorrence of the crime.

(Comp. Isaiah lvii. 5, &c.) It is very desirable and honourable to be early numbered among his worshippers, and admitted to those sacred ordinances, which are as the solemn espousals of the soul to God our Saviour. Yet numbers, on such occasions, express much zeal and love, and appear ready to follow him through every trial and difficulty, who afterward give cause to suspect, that their affections were indeed moved, while their hearts were not changed; and that they ‘had no root in themselves, and therefore in time of temptation fell away.’ ‘But, not hypocrites alone, and such persons as openly disgrace their profession, are criminal in these things: even true believers are often constrained to plead guilty.

After having been delivered from the bondage of Satan, relieved in the hour of distress and dismay, conducted through many dangers and perplexities, and rendered comfortable in the hopes and earnests of heavenly felicity; they have evidently made unsuitable returns for these immense obligations, and have declined from that zeal and love which marked their first entrance on a religious course. “Indeed, we all have committed, and are still prone to commit, the two evils of which Israel was proved guilty, even apostacy from God, and idolatrous love of some created object, or objects, from which we seek and expect our felicity. How do we forsake the pure joys to be found in the favour and service of God, for the polluting and wasting pleasures and interests of the world and sin!

How apt are we to refuse the glorious salvation of Christ, and to prefer our own foolish ways of recommending ourselves to our offended Creator! How prone are we to forsake the unerring word of God to follow human teachers, and the traditions of men! and to forego the consolations of the Holy Spirit, for the worthless joys of the enthusiast and hypocrite! With great labour do men frame and resort to these and many other broken cisterns; instead of ‘drawing with joy the waters of life from the wells of salvation.” Thus man became, and thus unbelievers continue, the slaves of sin and Satan, and persisting in this course must remain so for ever.”— T. Scott. Chap. III. Ver. 1—25. Judah’s sin, and God’s mercy exciting to repentance.—The first five verses of this chapter belong to the preceding, and contain exhortations to repentance, with gracious promises of pardon, notwithstanding the aggravations of their guilt.

Blayney considers this prophecy as delivered soon after Jeremiah received his commission. The second section of prophecy beginning at the sixth verse, is continued to the end of the sixth chapter. It begins with a complaint against Judah, for having exceeded in guilt her sister Israel, already cast off for her idolatry, but not for ever. For to this same Israel, whose place of captivity (Assyria) lay to the north of Judea, pardon is promised on her repentance, together with a restoration to the church of God, along with the Gentiles, in the latter days. The charge of hypocrisy against Judah, in the 10th verse, seems to fix the date of this prophecy subsequent to the 18th year of king Josiah.

It is also intimated, (see 18,) that Judah, copying the sins of Israel, after sharing the same fate, should, upon their repentance, receive the same mercy. Israel renewing their repentings, (ver. 21,) God again renews his gracious promises; and they again humbly confess their sins, especially their idolatry. In this confession, their not deigning to name the idol Baal, the source of their calamities, but calling him in the abstract, shame, or a thing of shame, is a touch of the poetic pencil, extremely beautiful and natural. “The Lord is so ‘rich in mercy,’ and has made such abundant provision for the honourable exercise of it, that he is ever ready to receive to full favour the vilest of transgressors; even when it would be contrary to the most approved rules of society, exactly to copy his example, in our conduct to those who grossly violate their relative obligations.

But whilst he glorifies the abundance of his grace, by inviting rebels and apostates to return to him; he will also bring their iniquities to remembrance: nor can any man expect the tokens of his favour, who is not humbled and ashamed on account of his sins, and in some proportion to their aggravations. If then we should escape rebukes, corrections, or ruinous judgments, we must judge ourselves, and examine, with minute exactness, all the sins which we remember to have committed, that we may condemn ourselves for them before God. In this frame of mind, the greatest transgressor may approach him as a kind Father, and may plead with him all the favours which he has bestowed, as the Creator, Preserver, and Saviour of men.

All the mercies of God to his church in every age may suggest encouragement to the humble inquirer: and what can be so desirable for the young and inexperienced, in this ensnaring, perilous world, as to have the Lord Almighty for ‘their Father, and the Guide of their youth?’—T. Scott.

Notes on the verses

Ver. 5. I sanctified.—That is, separated thee to my service, &c. Ver. 10. To root out.—Lowth, “To pluck up.” Ver. 11. An almond tree.—There is here both an allusion to the nature of the almond tree, and a striking paronomasia. “I see a rod of an almond tree. Then said the Lord to me, Thou hast well seen; for I will hasten my word to blossom in January or February, when other trees are locked up in sleep.” The almond tree, which is like the peach tree in its leaves and their winter repose; and bears fruit in March or April, when other trees only begin to bud.—Bagster. See note on (Ecclesiastes 12:5). Ver. 16. I will utter.—Blayney, “I will discourse my judgments.” See (Jeremiah 39:5).; lii. 9. Chap. II. Ver. 2. I remember thee.—See exposition, and Mr. Gataker approves the sense there given.—A land not sown.—That is, uncultivated. Ver. 10. Pass over the isles.—Blayney, “Pass over to the countries,” &c. See note on (Isaiah 23:1). Ver. 14. Is (or was) Israel a servant…. he home-born slave?—The question seems to imply that Israel did not go down into Egypt in a state of servitude, but as a kindred; Egypt, Canaan, had no right to enslave them. He was also God’s son: “When Israel was a child, then I loved him, and called my son out of Egypt.” (Hosea 11:1). If Israel were free, the question then is, “Why is he spoiled?” “Why do all the nations round oppress him?” Ver. 15. The young lions (the kings of Egypt and Babylon) yelled.—See Ver. 16.

Noph and Tahapanes.—The cities of Memphis and Daphne, in Egypt. See (2 Kings 23:33-34).—Have broken, &c.—See margin. Blayney, “Shall bruise,” &c. So Boothroyd. Ver. 18. Sihor.—That is, the Nile. See note on (Isaiah 23:3).—And the river.—That is, the Euphrates; both were remarkable for sediment; the latter required to settle before it could be drank. See Orient. Lit. No. 954. Ver. 20. I have broken thy yoke.—That is, the yoke of Egyptian bondage. ——Then thou saidst, I will not transgress.—That is, to provoke fresh punishments. So Chaldee and 15 MSS. This is not the Keri, but the Ketib, “I will not obey;” i.e. not submit to slavery any more. Ver. 22. Wash thee with nitre—(Not what we call mitre, or saltpetre, but the natrum of the ancients; which is found in abundance in Egypt and many parts of Asia, where it is called soap-earth, because it is dissolved in water and used like soap in washing.

See note on (Proverbs 25:20).)—Bagster: Ver. 23. Traversing her ways.—That is, running wild in the desert. Blayney, and other moderns, connect this verse with the following, instead of the preceding, which seems more natural. But Boothroyd supplies the particle of comparison, “(As) a swift dromedary; (as) a wild ass,” meaning, that Israel was thus mad after her idolatries. The valley in ver. 23. probably refers to that of Hinnom, See (Jeremiah 7:31).; xix. 2—4. Ver. 5. Withhold thy foot from being unshod.—That is, as we conceive, Go not into the idol temples, which probably was not permitted in shoes, &c.; and the next clause, and thy throat from thirst, may refer to the drinking the potations of idolatry, which were perhaps of mixed and strong liquors.

Ver. 27. Turned their back.—See margin; i.e. turned away their heads, as in aversion. Was a own sword.—That is, they killed their own prophets. Matt. xxiii, 29—37. Ver. 34. In thy skirts.—Figuratively, ‘In thy garments,” which are stained therewith. (See (Isaiah 63:3).) Literally, “In the skirts (or borders) of thy country.” ——Blood of the souls.—Boothroyd, “the life blood” of poor innocents; i.e. children sacrificed to idols. See above, ver. 23.—By secret search, xxiv. 7, First gl sg This is supposed to allude to (Leviticus 17:13). Compare Ezek. Ver. 37. With thy hands upon thy head.—An attitude of great grief and lamentation. See (2 Samuel 13:19).