---
title: "Commentary Critical and Explanatory on the Whole Bible -  Jeremiah 2"
description: "CHAPTER 2   :-. EXPOSTULATION WITH
THE JEWS, REMINDING
THEM OF THEIR
FORMER DEVOTEDNESS,
AND GOD"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/jeremiah/2"
---

CHAPTER 2

. 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.
Probably in the thirteenth year of
the reign of Josiah ([Jeremiah 1:2](../../../kjv/jeremiah/1/2);
compare [Jeremiah 3:6](../../../kjv/jeremiah/3/6), "*also*
. . . in . . . days of Josiah"). The warning not to rely as they
did on Egypt ([Jeremiah 2:18](../../../kjv/jeremiah/2/18)), was in
accordance with Josiah's policy, who took part with Assyria and
Babylon against Egypt ([2 Kings 23:29](../../../kjv/2-kings/23/29)).
Jeremiah, doubtless, supported the reformation begun by Josiah, in
the previous year (the twelfth of his reign), and fully carried out
in the eighteenth.

**2. cry**—proclaim.
**Jerusalem**—the
headquarters and center of their idolatry; therefore addressed first.
**thee**—rather, "I
remember *in regard to thee*" [HENDERSON];
"for thee" [MAURER].
**kindness of thy youth**—not
so much Israel's kindness towards God, as *the kindness which
Israel experienced from God* in their early history (compare
[Ezekiel 16:8](../../../kjv/ezekiel/16/8); [Ezekiel 16:22](../../../kjv/ezekiel/16/22);
[Ezekiel 16:60](../../../kjv/ezekiel/16/60); [Ezekiel 23:3](../../../kjv/ezekiel/23/3);
[Ezekiel 23:8](../../../kjv/ezekiel/23/8); [Ezekiel 23:19](../../../kjv/ezekiel/23/19);
[Hosea 2:15](../../../kjv/hosea/2/15)). For Israel from the
first showed perversity rather than *kindness* towards God
(compare [Exodus 14:11](../../../kjv/exodus/14/11); [Exodus 14:12](../../../kjv/exodus/14/12);
[Exodus 15:24](../../../kjv/exodus/15/24); [Exodus 32:1-7](../../../kjv/exodus/32/1-7),
c.). The greater were God's favors to them from the first, the fouler
was their ingratitude in forsaking Him ([Jeremiah 2:3](../../../kjv/jeremiah/2/3)
[Jeremiah 2:5](../../../kjv/jeremiah/2/5), c.).
**espousals**—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 ([Exodus 19:8](../../../kjv/exodus/19/8)
[Exodus 24:3](../../../kjv/exodus/24/3); [Exodus 35:20-29](../../../kjv/exodus/35/20-29);
[Exodus 36:5](../../../kjv/exodus/36/5); [Joshua 24:16-17](../../../kjv/joshua/24/16-17)).
But compare [Deuteronomy 32:16](../../../kjv/deuteronomy/32/16); [Deuteronomy 32:17](../../../kjv/deuteronomy/32/17);
[Ezekiel 16:5](../../../kjv/ezekiel/16/5); [Ezekiel 16:6](../../../kjv/ezekiel/16/6);
[Ezekiel 16:15](../../../kjv/ezekiel/16/15); [Ezekiel 16:22](../../../kjv/ezekiel/16/22)
("days of thy *youth*") implies that the *love*
here meant was on God's side, not Israel's.
**thou wentest after me in . .
. wilderness**—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 ([Deuteronomy 2:7](../../../kjv/deuteronomy/2/7);
[Deuteronomy 32:12](../../../kjv/deuteronomy/32/12)). [Deuteronomy 32:12](../../../kjv/deuteronomy/32/12) shows it is *God's* "leading" of them, not
*their* following after God in the wilderness, which is implied.

**3. holiness unto the Lord**—that
is, was *consecrated to* the service of *Jehovah* ([Exodus 19:5](../../../kjv/exodus/19/5);
[Exodus 19:6](../../../kjv/exodus/19/6)). They thus answered to
the motto on their high priest's breastplate, "Holiness to the
Lord" ([Deuteronomy 7:6](../../../kjv/deuteronomy/7/6); [Deuteronomy 14:2](../../../kjv/deuteronomy/14/2);
[Deuteronomy 14:21](../../../kjv/deuteronomy/14/21)).
**first-fruits of his
increase**—that is, of *Jehovah's* produce. As the
*first-fruits* of the whole *produce* of the land were
devoted to God ([Exodus 23:19](../../../kjv/exodus/23/19); [Numbers 18:12](../../../kjv/numbers/18/12);
[Numbers 18:13](../../../kjv/numbers/18/13)), so Israel was devoted
to Him as the first-fruit and representative nation among all
nations. So the spiritual Israel ([James 1:18](../../../kjv/james/1/18);
[Revelation 14:4](../../../kjv/revelation/14/4)).
**devour**—carrying on the
image of *first-fruits* which were *eaten* before the Lord
by the priests as the Lord's representatives; all who *ate*
(injured) Jehovah's first-fruits (Israel), contracted guilt: for
example, Amalek, the Amorites, &c., were extirpated for their
guilt towards Israel.
**shall come**—rather,
"came."

**4. Jacob . . . Israel**—the
whole nation.
**families**—(See on ). Hear God's word not only collectively, but individually
([Zechariah 12:12-14](../../../kjv/zechariah/12/12-14)).

**5. iniquity**—*wrong* done
to them ([Isaiah 5:4](../../../kjv/isaiah/5/4); [Micah 6:3](../../../kjv/micah/6/3);
compare [Deuteronomy 32:4](../../../kjv/deuteronomy/32/4)).
**walked after
vanity**—contrasted with "*walkest after me* in the
wilderness" ([Jeremiah 2:2](../../../kjv/jeremiah/2/2)): then
*I* was their guide in the barren desert; now they take *idols*
as their guides.
**vanity . . . vain**—An
idol is not only *vain* (impotent and empty), but *vanity*
itself. Its worshippers acquire its character, becoming *vain*
as it is ([Deuteronomy 7:26](../../../kjv/deuteronomy/7/26); [Psalms 115:8](../../../kjv/psalms/115/8)).
A people's character never rises above that of its gods, which are
its "better nature" [BACON]
([2 Kings 17:15](../../../kjv/2-kings/17/15); [Jonah 2:8](../../../kjv/jonah/2/8)).

**6. Neither said they, Where,**
c.—The very words which *God* uses ([Isaiah 63:9](../../../kjv/isaiah/63/9)
[Isaiah 63:11](../../../kjv/isaiah/63/11); [Isaiah 63:13](../../../kjv/isaiah/63/13)),
when, as it were, reminding Himself of His former acts of love to
Israel as a ground for interposing in their behalf again. When *they*
would not say, Where is Jehovah, c., *God Himself* at last said
it for them (compare see on [Isaiah 63:13](../../../kjv/isaiah/63/13)).
**deserts . . . pits**—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 *darkness* of the caverns amidst
the rocky precipices ([Deuteronomy 8:15](../../../kjv/deuteronomy/8/15)
[Deuteronomy 32:10](../../../kjv/deuteronomy/32/10)).

**7. plentiful**—literally, "a
land of Carmel," or "well-cultivated land": a garden
land, in contrast to the "land of deserts" ().
**defiled**—by idolatries
([Judges 2:10-17](../../../kjv/judges/2/10-17); [Psalms 78:58](../../../kjv/psalms/78/58);
[Psalms 78:59](../../../kjv/psalms/78/59); [Psalms 106:38](../../../kjv/psalms/106/38)).
**you . . . ye**—change to
the second person from the third, "they" ([Psalms 106:38](../../../kjv/psalms/106/38)), in order to bring home the guilt to the living generation.

**8.** 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 [Jeremiah 2:6](../../../kjv/jeremiah/2/6)).
**priests**—whose office it
was to expound the law ([Malachi 2:6](../../../kjv/malachi/2/6);
[Malachi 2:7](../../../kjv/malachi/2/7)).
**handle**—are occupied
with the law as the subject of their profession.
**pastors**—civil, not
religious: princes ([Jeremiah 3:15](../../../kjv/jeremiah/3/15)),
whose duty it was to tend their people.
**prophets**—who should
have reclaimed the people from their apostasy, encouraged them in it
by pretended oracles from Baal, the Phoelignician false god.
**by Baal**—in his name and
by his authority (compare [Jeremiah 3:15](../../../kjv/jeremiah/3/15)).
**walked after things . . . not
profit**—answering to, "walked after *vanity,*"
that is, idols ([Jeremiah 2:5](../../../kjv/jeremiah/2/5); compare
[Jeremiah 2:11](../../../kjv/jeremiah/2/11); [Habakkuk 2:18](../../../kjv/habakkuk/2/18)).

**9. yet plead**—namely, by
inflicting still further judgments on you.
**children's children**—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 *for* many
generations [HORSLEY].
(Compare [Ezekiel 20:35](../../../kjv/ezekiel/20/35); [Ezekiel 20:36](../../../kjv/ezekiel/20/36);
[Micah 6:2](../../../kjv/micah/6/2)).

**10. pass over the isles**—rather,
"cross over to the isles."
**Chittim . . . Kedar**—that
is, the heathen nations, *west* and *east.* 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.
**Chittim**—Cyprus,
colonized by Phoelignicians, who built in it the city of Citium, the
modern *Chitti.* Then the term came to be applied to all
maritime coasts of the Mediterranean, especially Greece ([Numbers 24:24](../../../kjv/numbers/24/24);
[Isaiah 23:1](../../../kjv/isaiah/23/1); [Daniel 11:30](../../../kjv/daniel/11/30)).
**Kedar**—descended from
Ishmael; the Bedouins and Arabs, east of Palestine.

**11. glory**—Jehovah, the glory
of Israel ([Psalms 106:20](../../../kjv/psalms/106/20); [Romans 1:23](../../../kjv/romans/1/23)).
The Shekinah, or cloud resting on the sanctuary, was the symbol of
"the glory of the Lord" ([Romans 1:23](../../../kjv/romans/1/23); compare [Romans 9:4](../../../kjv/romans/9/4)). The
golden calf was intended as an image of the true God (compare [Exodus 32:4](../../../kjv/exodus/32/4);
[Exodus 32:5](../../../kjv/exodus/32/5)), yet it is called an
"idol" ([Acts 7:41](../../../kjv/acts/7/41)). It
(like Roman Catholic images) was a violation of the *second*
commandment, as the heathen multiplying of gods is a violation of the
*first.*
**not profit**— ([Acts 7:41](../../../kjv/acts/7/41)).

**12.** Impassioned personification
([Isaiah 1:2](../../../kjv/isaiah/1/2)).
**horribly afraid**—rather,
be horrified."
**be . . . very
desolate**—rather, "be exceedingly aghast" at the
monstrous spectacle. Literally, "to be dried up," or
"devastated," (places devastated have such an unsightly
look) [MAURER].

**13. two evils**—not merely *one*
evil, like the idolaters who know no better; besides *simple*
idolatry, My people *add* 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 ().
**forsaken me**—The *Hebrew*
collocation brings out the only living God into more prominent
contrast with idol nonentities. "*Me* they have forsaken,
the Fountain," c. ([Jeremiah 17:13](../../../kjv/jeremiah/17/13)
[Psalms 36:9](../../../kjv/psalms/36/9); [John 4:14](../../../kjv/john/4/14)).
**broken cisterns**—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 ([Isaiah 55:1](../../../kjv/isaiah/55/1);
[Isaiah 55:2](../../../kjv/isaiah/55/2); compare [Isaiah 55:2](../../../kjv/isaiah/55/2)).

**14. is he a homeborn slave**—No.
"Israel is Jehovah's *son,* even His first-born" (). [Jeremiah 2:16](../../../kjv/jeremiah/2/16); [Jeremiah 2:18](../../../kjv/jeremiah/2/18);
[Jeremiah 2:36](../../../kjv/jeremiah/2/36), and the absence of any
*express* 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 ([Jeremiah 2:3](../../../kjv/jeremiah/2/3)) is
now left at the mercy of the foe as a worthless slave?" The
prophet sees this event *as if* present, though it was still
*future* to Judah ([Jeremiah 2:19](../../../kjv/jeremiah/2/19)).

**15. lions**—the Babylonian
princes ([Jeremiah 4:7](../../../kjv/jeremiah/4/7); compare [Jeremiah 4:7](../../../kjv/jeremiah/4/7)). 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 ([Jeremiah 46:2](../../../kjv/jeremiah/46/2);
[2 Kings 24:1](../../../kjv/2-kings/24/1); [2 Kings 24:2](../../../kjv/2-kings/24/2)).

**16. Noph . . . Tahapanes**—*Memphis,*
capital of Lower Egypt, on the west bank of the Nile, near the
pyramids of Gizeh, opposite the site of modern Cairo. *Daphne,*
on the Tanitic branch of the Nile, near Pelusium, on the frontier of
Egypt towards Palestine. [Isaiah 30:4](../../../kjv/isaiah/30/4)
contracts it, *Hanes.* These two cities, one the capital, the
other that with which the Jews came most in contact, stand for the
whole of Egypt. *Tahapanes* takes its name from a goddess,
Tphnet [CHAMPOLLION].
*Memphis* is from *Man-nofri,* "the abode of good
men"; written in *Hebrew, Moph* ([Isaiah 30:4](../../../kjv/isaiah/30/4)), or *Noph.* 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 ([Isaiah 30:4](../../../kjv/isaiah/30/4)). Josiah's death in battle with the same Pharaoh is
probably included ([2 Kings 23:29](../../../kjv/2-kings/23/29);
[2 Kings 23:30](../../../kjv/2-kings/23/30)).
**have broken**—rather,
*shall feed down* the crown, c., that is, affect with the
greatest ignominy, such as *baldness* was regarded in the East
([Jeremiah 48:37](../../../kjv/jeremiah/48/37) [2 Kings 2:23](../../../kjv/2-kings/2/23)).
Instead of "also," translate, "even" the
Egyptians, in whom thou dost trust, shall miserably disappoint thy
expectation [MAURER].
Jehoiakim was twice leagued with them ([2 Kings 23:34](../../../kjv/2-kings/23/34);
[2 Kings 23:35](../../../kjv/2-kings/23/35)): when he received the
crown from them, and when he revolted from Nebuchadnezzar ([2 Kings 24:1](../../../kjv/2-kings/24/1);
[2 Kings 24:2](../../../kjv/2-kings/24/2); [2 Kings 24:7](../../../kjv/2-kings/24/7)).
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.

**17.** Literally, "Has not thy
forsaking the Lord . . . procured this (calamity) to thee?" So
the *Septuagint:* the Masoretic accents make "this"
the *subject* of the verb, leaving the *object* to be
understood. "Has not this procured (*it,* that is, the
impending calamity) unto thee, that hast forsaken?" &c. ().
**led**— ().
**the way**—The article
expresses *the right* way, *the* way *of the Lord:*
namely, the moral training which they enjoyed in the Mosaic covenant.

**18. now**—used in a *reasoning*
sense, not of *time.*
**the way of Egypt**—What
hast thou to do *with the way,* that is, with going down *to
Egypt;* or *what . . . with* going to *Assyria?*
**drink . . . waters**—that
is, to seek *reinvigorating aid* from them; so [Jeremiah 2:13](../../../kjv/jeremiah/2/13);
[Jeremiah 2:36](../../../kjv/jeremiah/2/36); compare "waters,"
meaning *numerous forces* ([Jeremiah 2:36](../../../kjv/jeremiah/2/36)).
**Sihor**—that is, the
*black* river, in *Greek, Melas* ("black"), the
Nile: so called from the black deposit or soil it leaves after the
inundation ([Isaiah 23:3](../../../kjv/isaiah/23/3)). The
*Septuagint* identifies it with Gihon, one of the rivers of
Paradise.
**the river**—*Euphrates,*
called by pre-eminence, *the* 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 *Assyria* is
here put for *Babylon* its successor: so in [2 Kings 23:29](../../../kjv/2-kings/23/29);
[Lamentations 5:6](../../../kjv/lamentations/5/6). 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 [Jeremiah 2:36](../../../kjv/jeremiah/2/36).

**19. correct . . . reprove**—rather,
in the severer sense, "chastise . . . punish" [MAURER].
**backslidings**—"apostasies";
*plural,* to express the number and variety of their defections.
The very confederacies they entered into were the occasion of their
overthrow ([Proverbs 1:31](../../../kjv/proverbs/1/31); [Isaiah 3:9](../../../kjv/isaiah/3/9);
[Hosea 5:5](../../../kjv/hosea/5/5)).
**know . . . see**—*imperative*
for *futures: Thou shalt know and see* to thy cost.
**my fear**—rather, "the
fear *of Me.*"

**20. I**—the *Hebrew* should
be pointed as the second person *feminine,* a form common in
Jeremiah: "*Thou* hast broken," c. So the *Septuagint,*
and the sense requires it.
**thy yoke . . . bands**—the
yoke and bands which I laid *on thee,* My laws ().
**transgress**—so the *Keri,*
and many manuscripts read. But the *Septuagint* and most
authorities read, "I will not serve," that is, obey. The
sense of *English Version* is, "I broke thy yoke (in
Egypt)," &c., "and (at that time) thou saidst, I will
not transgress whereas thou hast (since then) wandered (from Me)"
([Exodus 19:8](../../../kjv/exodus/19/8)).
**hill . . . green tree**—the
scene of idolatries ([Deuteronomy 12:2](../../../kjv/deuteronomy/12/2);
[Isaiah 57:5](../../../kjv/isaiah/57/5); [Isaiah 57:7](../../../kjv/isaiah/57/7)).
**wanderest**—rather, "thou
hast *bowed down* thyself" (for the act of adultery:
figurative of shameless idolatry, [Exodus 34:15](../../../kjv/exodus/34/15);
[Exodus 34:16](../../../kjv/exodus/34/16); compare [Exodus 34:16](../../../kjv/exodus/34/16)).

**21.** The same image as in [Deuteronomy 32:32](../../../kjv/deuteronomy/32/32);
[Psalms 80:8](../../../kjv/psalms/80/8); [Psalms 80:9](../../../kjv/psalms/80/9);
[Isaiah 5:1](../../../kjv/isaiah/5/1), &c.
**unto me**—with respect to
Me.

**22. nitre**—not what is now so
called, namely, saltpeter; but the *natron* 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 [Job 9:30](../../../kjv/job/9/30);
[Proverbs 25:20](../../../kjv/proverbs/25/20)).
**soap**—potash, the
carbonate of which is obtained impure from burning different plants,
especially the *kali* of Egypt and Arabia. Mixed with oil it was
used for washing.
**marked**—deeply
ingrained, indelibly marked; the *Hebrew, catham,* being
equivalent to *cathab.* Others translate, "is treasured
up," from the *Arabic.* MAURER
from a *Syriac* root, "is polluted."

**23.** ().
**Baalim**—plural, to
express manifold excellency: compare *Elohim.*
**see**—consider.
**the valley**—namely, of
Hinnom, or Tophet, south and east of Jerusalem: rendered infamous by
the human sacrifices to Moloch in it (compare [Jeremiah 19:2](../../../kjv/jeremiah/19/2);
[Jeremiah 19:6](../../../kjv/jeremiah/19/6); [Jeremiah 19:13](../../../kjv/jeremiah/19/13);
[Jeremiah 19:14](../../../kjv/jeremiah/19/14); [Jeremiah 32:35](../../../kjv/jeremiah/32/35);
see on [Jeremiah 32:35](../../../kjv/jeremiah/32/35)).
***thou art*******—omit. The substantive that follows in this verse (and also
that in [Jeremiah 2:24](../../../kjv/jeremiah/2/24)) is in
apposition with the preceding "thou."
**dromedary**—rather, a
"young she-camel."
**traversing**—literally,
"enfolding"; making its ways *complicated* by
wandering hither and thither, lusting after the male. Compare as to
the Jews' spiritual lust, [Hosea 2:6](../../../kjv/hosea/2/6);
[Hosea 2:7](../../../kjv/hosea/2/7).

**24.** ([Jeremiah 14:6](../../../kjv/jeremiah/14/6);
[Job 39:5](../../../kjv/job/39/5)). "A wild ass,"
agreeing with "thou" ([Job 39:5](../../../kjv/job/39/5)).
**at her pleasure**—rather,
"in her ardor," namely, in pursuit of a male, sniffing the
wind to ascertain where one is to be found [MAURER].
**occasion**—either from a
*Hebrew* root, "to meet"; "her meeting (with the
male for sexual intercourse), who can avert it?" Or better from
an *Arabic* root: "her *heat* (sexual impulse), who
can allay it?" [MAURER].
**all they**—whichever of
the males desire her company [HORSLEY].
**will not weary
themselves**—have no need to weary themselves in searching for
her.
**her month**—in the *season
of the year when her sexual impulse is strongest,* she puts
herself in the way of the males, so that they have no difficulty in
*finding* her.

**25. Withhold,** c.—that is,
abstain from incontinence figuratively for idolatry [HOUBIGANT].
**unshod,** c.—do not run
so violently in pursuing lovers, as to *wear out thy shoes:* do
not "thirst" so incontinently after sexual intercourse.
HITZIG thinks the
reference is to penances performed *barefoot* to idols, and the
*thirst* occasioned by loud and continued invocations to them.
**no hope**— ([Jeremiah 18:12](../../../kjv/jeremiah/18/12)
[Isaiah 57:10](../../../kjv/isaiah/57/10)). "It is
hopeless," that is, I am *desperately* resolved to go on in
my own course.
**strangers**—that is,
laying aside the metaphor, "strange gods" ([Jeremiah 3:13](../../../kjv/jeremiah/3/13);
[Deuteronomy 32:16](../../../kjv/deuteronomy/32/16)).

**26. is ashamed**—is *put to
shame.*
**thief**— ().
**Israel**—that is, Judah
([Jeremiah 2:28](../../../kjv/jeremiah/2/28)).

**27. Thou art my father**—(Contrast
[Jeremiah 3:4](../../../kjv/jeremiah/3/4); [Isaiah 64:8](../../../kjv/isaiah/64/8)).
**in . . . trouble they will
say**—namely, to God ([Psalms 78:34](../../../kjv/psalms/78/34);
[Isaiah 26:16](../../../kjv/isaiah/26/16)). Trouble often brings
men to their senses ([Isaiah 26:16](../../../kjv/isaiah/26/16)).

**28. But**—God sends them to the
gods for whom they forsook Him, to see if *they* can help them
([Deuteronomy 32:37](../../../kjv/deuteronomy/32/37); [Deuteronomy 32:38](../../../kjv/deuteronomy/32/38);
[Judges 10:14](../../../kjv/judges/10/14)).
**according to the number of
thy cities**—Besides national deities, each city had its tutelary
god ([Jeremiah 11:13](../../../kjv/jeremiah/11/13)).

**29. plead with me**—that is,
contend with Me for afflicting you ([Jeremiah 2:23](../../../kjv/jeremiah/2/23);
[Jeremiah 2:35](../../../kjv/jeremiah/2/35)).

**30.** ([Jeremiah 5:3](../../../kjv/jeremiah/5/3);
[Jeremiah 6:29](../../../kjv/jeremiah/6/29); [Isaiah 1:5](../../../kjv/isaiah/1/5);
[Isaiah 9:13](../../../kjv/isaiah/9/13)).
**your children**—that is,
your people, you.
**your . . . sword . . .
devoured . . . prophets**— ([2 Chronicles 36:16](../../../kjv/2-chronicles/36/16);
[Nehemiah 9:26](../../../kjv/nehemiah/9/26); [Matthew 23:29](../../../kjv/matthew/23/29);
[Matthew 23:31](../../../kjv/matthew/23/31)).

**31.** The *Hebrew*
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.
**wilderness**—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.
**darkness**—literally,
"darkness of Jehovah," the strongest *Hebrew* term for
"darkness; the densest darkness"; compare "land of the
shadow of death" ([Jeremiah 2:6](../../../kjv/jeremiah/2/6)).
**We are lords**—that is,
We are our own masters. We will worship what gods we like ([Psalms 12:4](../../../kjv/psalms/12/4);
[Psalms 82:6](../../../kjv/psalms/82/6)). But it is better to
translate from a different *Hebrew* root: "We ramble at
large," without restraint pursuing our idolatrous lusts.

**32.** Oriental women greatly pride
themselves on their ornaments (compare ).
**attire**—girdles for the
breast.
**forgotten me**— ([Jeremiah 13:25](../../../kjv/jeremiah/13/25);
[Hosea 8:14](../../../kjv/hosea/8/14)).

**33. Why trimmest**—MAURER
translates, "*How skilfully* thou dost prepare thy way,"
&c. But see [2 Kings 9:30](../../../kjv/2-kings/9/30).
"Trimmest" best suits the image of one *decking*
herself as a harlot.
**way**—course of life.
**therefore**—accordingly.
Or else, "*nay,* thou hast even," &c.
**also . . . wicked ones**—*even*
the wicked harlots, that is, (laying aside the metaphor) even the
Gentiles who are wicked, thou teachest to be still more so [GROTIUS].

**34. Also**—not only art thou
polluted with idolatry, but *also* with the guilt of shedding
innocent blood [MAURER].
ROSENMULLER not so well
translates, "even in thy skirts," c. that is, there is no
part of thee (*not even thy skirts*) that is not stained with
innocent blood ([Jeremiah 19:4](../../../kjv/jeremiah/19/4); [2 Kings 21:16](../../../kjv/2-kings/21/16);
[Psalms 106:38](../../../kjv/psalms/106/38)). See as to innocent
blood shed, not as here in honor of idols, but of *prophets* for
having reproved them ([Jeremiah 2:30](../../../kjv/jeremiah/2/30);
[Jeremiah 26:20-23](../../../kjv/jeremiah/26/20-23)).
**souls**—that is, persons.
**search**—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.

**35.** ([Jeremiah 2:23](../../../kjv/jeremiah/2/23);
[Jeremiah 2:29](../../../kjv/jeremiah/2/29)).

**36. gaddest**—runnest to and
fro, now seeking help from Assyria (), now from Egypt ([Jeremiah 37:7](../../../kjv/jeremiah/37/7);
[Jeremiah 37:8](../../../kjv/jeremiah/37/8); [Isaiah 30:3](../../../kjv/isaiah/30/3)).

**37. him**—Egypt.
**hands upon . . .
head**—expressive of mourning ().
**in them**—in those stays
in which thou trustest.

```json
{"@context":"https://schema.org","@graph":[{"@type":"WebSite","@id":"https://realbiblebelievers.com/#website","url":"https://realbiblebelievers.com","name":"Real Bible Believers","description":"RBB","publisher":{"@id":"https://realbiblebelievers.com/#/schema/person/e966585dde703268e7f6ae890ea98509"},"potentialAction":[{"@type":"SearchAction","target":"https://realbiblebelievers.com/search?q={search_term_string}","query-input":"required name=search_term_string"}],"inLanguage":"en-US"},{"@type":"ImageObject","@id":"https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/jeremiah/2#primaryimage","inLanguage":"en-US","url":"https://realbiblebelievers.com/images/missing.jpg","contentUrl":"https://realbiblebelievers.com/images/missing.jpg","width":640,"height":370,"caption":"Commentary Critical and Explanatory on the Whole Bible -  Jeremiah 2"},{"@type":"WebPage","@id":"https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/jeremiah/2#webpage","url":"https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/jeremiah/2","name":"Commentary Critical and Explanatory on the Whole Bible -  Jeremiah 2","isPartOf":{"@id":"https://realbiblebelievers.com/#website"},"primaryImageOfPage":{"@id":"https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/jeremiah/2#primaryimage"},"datePublished":null,"dateModified":null,"author":{"@id":"https://realbiblebelievers.com/#/schema/person/e966585dde703268e7f6ae890ea98509"},"description":"CHAPTER 2   :-. EXPOSTULATION WITH\nTHE JEWS, REMINDING\nTHEM OF THEIR\nFORMER DEVOTEDNESS,\nAND GOD'S\nCONSEQUENT FAVOR,\nAND A DENUNCIATION OF\nGOD'S COMING\nJU","breadcrumb":{"@id":"https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/jeremiah/2#breadcrumb"},"inLanguage":"en-US","potentialAction":[{"@type":"ReadAction","target":["https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/jeremiah/2"]}]},{"@type":"BreadcrumbList","@id":"https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/jeremiah/2#breadcrumb","itemListElement":[{"@type":"ListItem","position":1,"item":{"@type":"WebPage","@id":"https://realbiblebelievers.com/","url":"https://realbiblebelievers.com/","name":"Home"}},{"@type":"ListItem","position":2,"item":{"@type":"WebPage","@id":"https://realbiblebelievers.com/commentaries","url":"https://realbiblebelievers.com/commentaries","name":"Commentaries"}},{"@type":"ListItem","position":3,"item":{"@type":"WebPage","@id":"https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible","url":"https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible","name":"Commentary Critical and Explanatory on the Whole Bible"}},{"@type":"ListItem","position":4,"item":{"@type":"WebPage","@id":"https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/jeremiah","url":"https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/jeremiah","name":"Jeremiah"}},{"@type":"ListItem","position":5,"item":{"@type":"WebPage","@id":"https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/jeremiah/2","url":"https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/jeremiah/2","name":"2"}}]},{"@type":["Person","Organization"],"@id":"https://realbiblebelievers.com/#/schema/person/e966585dde703268e7f6ae890ea98509","image":{"@type":"ImageObject","@id":"https://realbiblebelievers.com/#personlogo","inLanguage":"en-US","url":"https://realbiblebelievers.com/android-chrome-512x512.png","contentUrl":"https://realbiblebelievers.com/android-chrome-512x512.png","width":512,"height":512},"logo":{"@id":"https://realbiblebelievers.com/#personlogo"},"sameAs":["https://twitter.com/RBiblebeliever","https://www.facebook.com/RBibleBelievers"]}]}
```