Chapter Two

1–3. The earliest mutual relations between Jehovah and Israel. 4–13. The falling away of Israel from Jehovah. 14–26. Only God’s judgment will open Israel’s eyes to the depth of its fall, 29–37. But now Israel still seeks fellowship with foreign nations and gods.

Jeremiah 2:1. And the word of the Lord came to me: Jeremiah 2:2. “Go and proclaim in the hearing of Jerusalem: Thus says the Lord: I remember the devotion of your youth, your love as a bride, how you followed Me in the wilderness, in a land not sown. Jeremiah 2:3. Israel was holy to the Lord, the firstfruits of His harvest. All who ate of it incurred guilt; disaster came upon them, declares the Lord. The prophet’s speech begins with a reminder to Israel of the love with which Israel once related to Jehovah. The Lord always protected Israel from enemies because of this love. “In the hearing of Jerusalem”—more correctly from the Hebrew: “before the ears of Jerusalem.” This inscription apparently stands in contradiction to the content of the speech that follows, where the prophet speaks about the relationship of all Israel to God, and not just Jerusalem. But one must take into account that the Kingdom of Judah and Jerusalem at that time remained the only representatives of Israel in Palestine: the ten northern tribes of Israel were already in Assyrian captivity. In these two verses, conveniently divided into four stanzas, the prophet establishes, so to speak, a starting point for his subsequent accusatory preaching. Here Jeremiah recalls the good old days, when Israel, upon its departure from Egypt, held such a deep and tender love for Jehovah as a bride ordinarily shows and reveals toward her bridegroom. The people of Israel with complete confidence went out from Egypt, at Jehovah’s direction (Exod 4:31), into an impassable wilderness, not fearing any of the difficulties and hardships that lay ahead. Jeremiah speaks of this on behalf of God, and then immediately himself asserts that God, for His part, rewarded Israel for this love. Israel was in God’s eyes holy to the Lord—that is, dedicated to God as a sacrifice or thing or person (cf. Exod 19:6)—or the firstfruits of the harvest, which, according to the law, belonged to Jehovah (Exod 23:19). Therefore, all who took for themselves this holiness or firstfruits of Jehovah brought God’s wrath upon themselves (Lev 22:10). It is clear that the prophet speaks here of the pagans, who were indeed strictly punished by Jehovah when they wanted to “swallow up Israel” (Hab 3:14). Jer 2:4-13. In contrast to this remembrance of Israel’s merits that God always displayed, the prophet depicts Israel’s unfaithfulness to God. As if having discovered something bad in their God, Israel, from the time of the judges, turned to other gods, forgetting how the Lord led him through a terrible wilderness into beautiful Palestine. The leaders of the people not only did not care for its reformation, but further confused it. By this Israel showed itself more ungrateful to Jehovah than the pagans, who do not even change their worthless gods.

Jeremiah 2:4. Hear the word of the Lord, O house of Jacob, and all the families of the house of Israel! The prophet here addresses all Israel. “House of Jacob”—“families of the house of Israel”—these are synonymous expressions for designating the Israeli people in general (cf. Ezek 20:5).

Jeremiah 2:5. Thus says the Lord: What wrong did your fathers find in Me, that they went far from Me and followed worthless things, and became worthless themselves? “What wrong did they find”—more accurately from the Hebrew: In what respect did your fathers find Me to be false? “They followed worthless things”—that is, they gave themselves to idolatry. Idols are called worthless because they are powerless, dead, in contrast to Jehovah, that is, the truly Existing One. “They themselves became worthless.” Having begun to worship idols, the Israelites themselves became empty and insignificant people, lived with futile hopes. The question beginning in this verse ends in verse 6.

Jeremiah 2:6. They did not say, “Where is the Lord who brought us up from the land of Egypt, who led us in the wilderness, in a land of deserts and pits, in a land of drought and deep darkness, in a land that no one passes through, where no one lives? The Israelites did not seek Jehovah after settling in the promised land, did not show Him either love or gratitude, and forgot that it was only through Him alone that they safely passed through the terrifying Arabian desert separating Egypt from Palestine. “A land of deserts and pits”—more accurately from the Hebrew: a country full of steppes and pits. The Arabian desert only occasionally has oases with little trees and springs. In general, it represents a dry and hot steppe, in which, moreover, there are many cavities and hollows making travel through it extremely difficult. “A land of deep darkness.” The desert is so called metaphorically, of course. The prophet by this indicates that a traveler who found himself in the desert fell into terror such as a person ordinarily feels in the face of impending death. “Where no one lives”—an exaggeration, indicating the difficulty of travel through this desert.

Jeremiah 2:7. I brought you into a plentiful land to eat its fruits and its good things. But when you came in, you defiled My land and made My heritage an abomination. Jeremiah 2:8. The priests did not say, “Where is the Lord?” And those who handle the law did not know Me. The rulers rebelled against Me. The prophets prophesied by Baal and followed things that do not help. Although the Lord gave the Hebrews a beautiful fertile land, yet they grossly offended Him by worshiping false gods in this land that belonged to Him. By this they defiled the promised land itself. The principal culprits in the corruption of the people were the priests; they were the teachers of the people (cf. Hos 4:4-10; Hos 6:9; Hos 10:5; Isa 28:7; and Mic 3:11). “Rulers”—this is not only kings, but leaders of the people in general. “Prophets.” Here are meant specifically the prophets of Samaria (cf. Jer 23:10). “Baal”—a general designation for idols (cf. Jer 12:16; Jer 23:27; and Zeph 1:4).

Jeremiah 2:9. Therefore I still contend with you, declares the Lord, and with your children’s children I will contend. Since Israel’s defection from God has not ended, the Lord promises to “contend” with His people—that is, the Lord will, primarily through the prophet Jeremiah, show Israel its guilt before God, and also punish the Jews, so that by these punishments He might awaken in them repentance for their apostasy.

Jeremiah 2:10. Cross over to the coasts of Kittim and see; send to Kedar and examine with care; see if there has been such a thing. Jeremiah 2:11. Has a nation changed its gods, even though they are not gods? But My people have changed their glory for what does not help. Israel, an apostate from its God-Benefactor, stands far below the pagan nations, who hold firmly to their ancient religion, although it does not give them such real consolations and benefits as the Israelites’ religion of Jehovah gave and gives them. “The coasts of Kittim”—more correctly: the islands of Kittim, that is, the island of Cyprus, where the city of Kittion was located, founded by the Phoenicians (now—Larnaca). Besides, the prophet here undoubtedly means all the lands lying to the west of Palestine. Cf. Isa 23:1. “Kedar”—the inhabitants of the desert lying between Petra and Babylon, descendants of Ishmael (cf. Isa 21:16 and following), and here, of course, inhabitants of lands lying generally to the east of Palestine. “Glory” of the Jews—this is the same as the God of the Jews, manifesting over the people His great glory. Here—a figure of metonymy. Many historians speak of the faithfulness of the pagans to their religions.

Jeremiah 2:12. Be appalled, O heavens, at this, and shudder, be utterly desolate, declares the Lord. Jeremiah 2:13. For My people have committed two evils: they have forsaken Me, the fountain of living water, and dug out cisterns for themselves, broken cisterns that can hold no water. Calling heaven to witness the gravity of the sin committed by Israel, the prophet, unable not to be amazed at Israel’s ingratitude to Jehovah, says on behalf of God that Israel has abandoned God—this source of living, the purest spring water—and has dug for itself a cistern for rainwater, and moreover such a cistern that is not lined inside with strong hewn stones and therefore does not retain the water flowing into it. It is clear that under these poor cisterns or reservoirs that do not fulfill their purpose must be understood the pagan religions to which Israel clung, forsaking belief in the true God. Jer 2:14-28. If judged by its present condition, one might think that Israel is not God’s firstborn son, but a slave or servant of men; he has become prey, a plaything of the nations. But this is precisely what should have happened. Israel is being punished for its apostasy from God, which continues throughout the entire course of its historical life and which has brought him nothing but sorrow and shame. Israel with a kind of madness was drawn to serve foreign gods and made alliances now with the Assyrians, now with the Egyptians.

Jeremiah 2:14. Is Israel a slave? Is he a homeborn servant? Why then has he become prey? Only slaves or children born in the master’s house from slave parents were powerless and subjected to such punishments as Israel is now subjected to, completely surrendered to the enemy, made their prey. The prophet, obviously, speaks here of the northern ten-tribe kingdom, which at that time had been conquered by the Assyrians and whose inhabitants had been taken captive to Assyria.

Jeremiah 2:15. The young lions have roared against him; they have raised a roar. They have made his land a waste; his cities are in ruins, without inhabitant. “Young lions” that ravaged the Israeli country are, of course, the Assyrians, who pounced like lions on their prey (cf. Isa 5:29) and devastated the entire Israeli country.

Jeremiah 2:16. The men of Memphis and Tahpanhes have shaved the crown of your head. “The men of Memphis and Tahpanhes”—these are the Egyptians. Memphis—from the Egyptian men-nofer—good harbor—a well-known capital city of Lower Egypt; its remains lie near the village of Mit-Rahene, south of Cairo. Tahpanhes—this is Daphne, sixteen Roman miles to the southwest of Pelusium. This was a fortress built by Psammetik I to repel attacks from the side of the Arabs and Syrians, dominating the Nile, which was the only passage from Egypt to Asia. “Have shaved the crown of your head”—more accurately from the Hebrew: have shaved or shave you completely. This shaving is a symbol of humiliation and sorrow (Jer 47:5; Jer 48:37; Isa 3:17). The prophet probably has in mind here the defeat and death of the Jewish king Josiah in battle with the Egyptian Pharaoh Necho (2 Sam 23:29).

Jeremiah 2:17. Have you not brought this upon yourself by forsaking the Lord your God, at a time when He led you in the way? Here the cause of Israel’s misfortunes is indicated—its apostasy from Jehovah. The words “at a time when He led you in the way” are recognized by modern critics as an insertion, since they disrupt the meter of the prophet’s poetic speech. They are also absent in the Septuagint.

Jeremiah 2:18. And now what do you gain by going to Egypt, to drink the waters of the Nile? Or what do you gain by going to Assyria, to drink the waters of the Euphrates? Both Hebrew kingdoms sought help—one in Egypt, the other in Assyria, forgetting that they have a faithful and reliable Protector—Jehovah. “To drink water”—to seek help and support. The image taken by the prophet here is explained by the fact that water in hot Palestine is especially necessary for the exhausted traveler. The Nile in Hebrew is Schichor—dark, black. The Jews called the Nile this because during the flood it was completely muddied by black silt. “River”—this is the Euphrates, which preeminently deserved the name of “the river” (Cf. Gen 31:21).

Jeremiah 2:19. Your own wickedness will correct you, and your apostasy will reprove you. Know then and see that it is evil and bitter for you to have forsaken the Lord your God; the fear of Me is not in you, declares the Lord God of hosts. Jeremiah 2:20. For long ago I broke your yoke and burst your bonds; and you said, “I will not serve,” and on every high hill and under every green tree you sprawled and played the harlot. The Lord promises to punish Israel for its wickedness, for its apostasy from Jehovah. “You, Israel—like a disobedient draft animal—long ago broke the yoke (that your master—Jehovah—had laid upon you), burst your bonds and said to Jehovah ‘I will not serve you,’ yet under every tree you played the harlot.” So modern translators read verse 20, in accord with the sense of the Septuagint text. Our Synodal Russian translation ascribes the breaking of the yoke to Jehovah, seeing here a thought about the liberation of Israel from Egyptian slavery. “Played the harlot”—that is, performed worship of pagan gods (Jer 3:6; Jer 13:26), which mostly took place in shady groves (Hos 4:18).

Jeremiah 2:21. Yet I planted you a noble vine, wholly of pure seed. How then have you turned degenerate and become a wild vine? Israel was planted by Jehovah in Palestine as a noble grape vine—in Hebrew, sorek (cf. Isa 5:2). How did he turn into a worthless wild vine, that is, lose all his sweetness, all his taste?

Jeremiah 2:22. Though you wash yourself with lye and use much soap, the stain of your guilt is still before Me, declares the Lord God. The sin of Israel, which has changed all his spiritual being, the Israeli people can erase before God by nothing. “Lye”—in Hebrew, neter—mineral alkaline salt, which was used instead of soap for washing. “Soap”—in Hebrew, borit—a substance of vegetable origin (cf. Prov 25:20).

Jeremiah 2:23. How can you say, “I am not unclean; I have not gone after the Baals”? Look at your way in the valley; know what you have done—you are a restless young camel interlacing her tracks, Jeremiah 2:24. A wild donkey used to the wilderness, in her heat sniffing the wind. Who can restrain her lust? None who seek her need weary themselves; in her month they will find her. Jeremiah 2:25. Keep your feet from going unshod and your throat from thirst. But you said, “It is hopeless, for I have loved foreigners, and after them I will go. Like unrestrained lust in a female camel and wild donkey, Israel strove to satisfy its passion for pagan religious orgies. The prophet here recalls those abominable festivals that were arranged in honor of Molech or Baal in the valley of the sons of Hinnom near Jerusalem (cf. Jer 7:31; 2 Sam 23:10). To the ironic advice—to spare your shoes and not allow your throat to dry up from unrestrained pursuit of pleasure—Israel responds that all exhortations are now useless: he is unable to overcome in himself the passion for foreign gods.

Jeremiah 2:26. As a thief is ashamed when caught, so the house of Israel shall be ashamed: they, their kings, their officials, their priests, and their prophets, – Jeremiah 2:27. who say to a tree, “You are my father,” and to a stone, “You gave me birth.” They have turned their back to Me, and not their face; but in the time of their trouble they say, “Come and save us! Jeremiah 2:28. But where are the gods you made for yourselves? Let them come, if they can save you in the time of your trouble; for as many as your cities are your gods, O Judah. Here the prophet compares the people of Israel with a thief caught in the act of crime and who has nothing with which to justify himself. Such shame must be felt by the Israelites in the face of impending disasters. In vain will they turn to their idols, which they have set up everywhere—these will not help them! “Tree”—this is a wooden pillar in honor of the goddess Asherah. “Stone”—a stone pillar in honor of Baal (Hos 3:4; Hos 10:13). The Jews addressed them with respectful names: father, mother, forgetting that they had one Father—Jehovah (Deut 32:6). Jer 2:29-37. God continues to accuse Israel of apostasy and of wickedness, and especially of the fact that, having stained his hands with blood, he does not recognize his guilt. Moreover, Israel is shown that his hope for help from Egypt is completely unfounded.

Jeremiah 2:29. Why do you contend with Me? You have all rebelled against Me, declares the Lord. God says that Israel is unable to find anything in its defense, and therefore, of course—such is the prophet’s thought—it must humbly bear the punishment assigned to it. (On metrical grounds, the words of verse 29: “all you have acted wickedly,” taken in the Russian Synodal translation from the Septuagint, should be recognized as genuine.)

Jeremiah 2:30. In vain have I struck your children; they took no correction. Your own sword devoured your prophets like a ravening lion. No divine punishments turned Israel to the path of repentance. Many of Israel’s children perished from the hand of enemies sent against Israel by Jehovah; many of Israel’s prophets were devoured by “your sword”—a superfluous expression, since the speech is about “your prophets,” that is, those acceptable to you, sinners, and not true messengers of Jehovah—but Israel, such is the thought of this verse, did not turn to Jehovah. Jeremiah may here have had in mind the slaughter of the 450 prophets of Baal by the prophet Elijah (1 Sam 18:40). The final words of verse 30, enclosed in brackets in the Russian translation, are taken from the Septuagint translation: they represent an incorrect translation of the Hebrew expression hador-attem, correctly rendered at the beginning of verse 31 by the expression “O people!”

Jeremiah 2:31. O people, hear the word of the Lord. Have I been a wilderness to Israel, or a land of deep darkness? Why then do My people say, “We are free, we will come to You no more”? The prophet invites Israel to listen to God’s accusation. The Lord is amazed: why is Israel discontented with Him, its ever-present Benefactor and Protector? “O people,” that is, O people! Perhaps the prophet by this designation of Israel (hador) intended to belittle it, showing that it no longer deserves the name of the chosen people (haam). “Wilderness”—a place full of all kinds of dangers—see the explanation of verse 6. “Land of deep darkness”—where nothing is visible—see there. The prophet wishes by this to show that God always cared for His people and explained to them all that was necessary through the high priests and prophets.

Jeremiah 2:32. Can a maiden forget her ornaments, or a bride her attire? Yet My people have forgotten Me, days without number. It would be unnatural for a Jewish maiden to appear on the street without her ornaments, and a bride—without her veil (according to other translations: without her belt). It is equally unnatural that Israel would forget its God for such a long time.

Jeremiah 2:33. How well you direct your course to seek lovers! So that even to wicked women you have taught your ways. Israel, seeking the love of foreign gods, knew how to act very cleverly. “Therefore” (or “and for this”)—more correctly translated: “Because of this you know skillfully to change your evil ways.” The prophet wishes to say by this that all of Israel’s attention was directed at how to escape from Jehovah to foreign gods.

Jeremiah 2:34. On your skirts is found the blood of the innocent poor, though you did not catch them breaking in. Yet in spite of all this, – Jeremiah 2:35. you say, “I am innocent; surely His anger has turned from me.” But I will bring you to judgment for saying, “I have not sinned. Israel—the prophet here means the kingdom of Judah—has shed much innocent blood, the traces of which are found even on the folds of its clothing. Nevertheless, at the present time—the prophet speaks of the peaceful times of the reign of Josiah—Israel considers itself innocent before God and comforts itself with the thought that God’s wrath will not fall upon it at all. For this self-satisfaction, for this impenitence, God will bring Israel to judgment. “Did not catch them breaking in.” According to Mosaic law, a thief whom the owner of a house caught at night breaking in could be killed, and this did not entail any responsibility (Exod 22:2). “I am innocent.” The prophet depicts Israel as a woman, probably having in mind the usual representation of the prophets that the people of Israel is the bride of Jehovah (Hos 2:2).

Jeremiah 2:36. How lightly you gad about, changing your way! You shall be put to shame by Egypt as you were put to shame by Assyria. Jeremiah 2:37. From there also you will come away with your hands on your head, for the Lord has rejected those in whom you trust, and you will not prosper through them. The prophet here transitions to the times of King Jehoiakim, who ascended the Jewish throne thanks to the Egyptian Pharaoh Necho. The help of the Egyptians is not reliable. The Israeli messengers will leave Egypt, placing their hands on their head as a sign of sorrow and despair (2 Sam 13:19). It is evident that the prophet predicts here the weakening of Egypt, which followed after the defeat that Nebuchadnezzar inflicted on Pharaoh Necho at Carchemish. Special remarks. The first speeches of the prophet (chapters II–VI) belong to the time of King Josiah and were probably spoken after the prophet’s calling to his ministry, when the gross manifestations of idolatry in Jerusalem had already been destroyed, but the religious reform had not yet been fully carried out. The prophet still regards the people and their leaders as standing under God’s wrath, which they brought upon themselves by their long-standing apostasy from Jehovah. Criticism suspects the authenticity of verses 4–13 of chapter II on the basis of the overly homiletic tone of this section and the excessively harsh accusations contained in it. But this section in form and content fully corresponds to other sections of the book of Jeremiah. Chapter II, verses 2–12, are read as a lesson on October 26, in commemoration of the earthquake that occurred in Constantinople.