Chapter 2
Israel’s idolatry condemned
Lecture 1
God’s love for Israel
2:1 And the word of the Lord came to me, saying:
2:2 Go, and cry in the ears of Jerusalem, saying: thus says the Lord : I have remembered you, and taken mercy on your youth, and the love of your betrothal, when you followed me in the desert, in a land which was not sown.
2:3 Israel was holy to the Lord , the first of his fruits; all who swallow him up transgress. Evil shall come upon them, says the Lord .
6 . Here begins the prophecy of Jeremiah himself now established in the prophetic office; and it is divided into three parts.
In the first, he predicts the coming captivity;
in the second, in the book of Lamentations, he mourns the captivity that has already occurred;
in the third, in the book of Baruch, he leads those who have now been taken captive to punishment.
The first is divided into two parts.
In the first, he predicts the captivity, in a prophetic manner;
in the second, he relates it in a historical mode: Zedekiah was one and twenty years old when he began to reign (Jer 52:1).
The first is divided into two parts.
In the first, he prophesies to the people of the Jews;
in the second, to the various peoples of the nations, because he was also established as a prophet for them, as is shown from the preceding section and from what is said in chapter 46: the word of the Lord that came to Jeremiah the prophet against the Gentiles (Jer 46:1).
The first is divided into two parts.
In the first, a prophecy is given to the people who are to be taken captive before the captivity;
in the second, to the rest of the exiles after the captivity: in the ninth year of Zedekiah king of Judah (Jer 39:1).
The first is divided into two parts.
In the first, the preaching of Jeremiah is given;
in the second, the objection of his listeners: the word that came to Jeremiah from the Lord (Jer 34:1).
The first is divided into two parts.
In the first, he speaks of a threat;
in the second, of a consolation: this is the word which came to Jeremiah from the Lord , saying (Jer 30:1).
The first is divided into two.
In the first, he speaks of a true threat;
in the second, he excludes any false consolation: in the beginning of the reign of Jehoiakim, the son of Josiah, king of Judah (Jer 27:1).
The first is divided into two.
In the first, he mentions the threat against the people as a whole;
in the second, against the elders specifically: and Pashhur, the son of Emmer, the priest, who was appointed chief in the house of the Lord , heard Jeremiah prophesying these words (Jer 20:1).
The first is divided into two.
In the first, he makes a threat;
in the second, the prophet, as though feeling compassion, inserts his prayer: the word of the Lord which came to Jeremiah, concerning the words of the drought (Jer 14:1).
The first is divided into two parts.
In the first, he convicts them of their guilt through judgment;
in the second, he calls them back to repentance: it is said commonly (Jer 3:1).
The first is divided into two parts.
In the first, he gives the reason for such great respect, in that he does not immediately bring vengeance upon their guilt, but contends with them in judgment, that he may call them back;
in the second, he follows the order of judgment when he says, hear the word of the Lord , O house of Jacob (Jer 2:4).
Regarding the first, there are two points.
First, he deduces the reason from God’s compassion: cry , that is, openly proclaim, in the ears of Jerusalem , that is, to her inhabitants.
He also mentions the three things which move God to compassion.
First is the purity of their age: on your youth , in which spouses love each other more vehemently, when you followed , as they were coming out of Egypt. And he will sing there as in the days of your youth, and as in the days when you came up out of the land of Egypt (Hos 2:15).
Second, he recalls the memory of his original love: and the love , namely, that by which I have betrothed you to myself in giving the Law. As it says below: with an everlasting love have I loved you; therefore have I drawn you with mercy (Jer 31:3).
Third, the obedience of their work: when you followed me in the desert, in a land which was not sown , which cannot be sown. For this reason, you did not draw back even though the way was difficult, although some grumblers did say: you have led us into this terrible place, which cannot be sown (Num 20:5).
Second, he cites the reason as coming from the dignity of the people.
First, he places the dignity of the people: holy , as though it was dedicated to the worship of the Lord, and consecrated to the Lord. The first of his fruits , because the Lord has chosen you from all peoples, as the first fruits. The Lord’s portion is his people; Jacob is the rope of his inheritance (Deut 32:9). As the first fruits of a fig tree in its upper branches, I saw their fathers (Hos 9:10).
Second, he excludes the threat of the enemy: all who swallow him up , in accordance with the law found in Leviticus 7, that it was only permitted for the priests to eat the first fruits. Who devour my people as a morsel of bread (Ps 13:4).
Lecture 2
The sins of the fathers
2:4 Hear the word of the Lord , O house of Jacob, and all the families of the house of Israel.
2:5 Thus says the Lord : what iniquity did your fathers find in me? For they have departed from me, and walked after vanity, and have become empty.
2:6 And they did not say: where is the Lord , who made us to go up from the land of Egypt, who led us through the desert, and through an uninhabitable and trackless land, through a land of thirst, and the image of death, through a land in which no man has walked, and no man dwelt?
2:7 And I brought you into the land of Carmel, that you should eat its fruit and the good things thereof; and when you entered you polluted my land, and turned my inheritance into an abomination.
2:8 My priests have not said: where is the Lord ? And those who hold the law do not know me, and the shepherds have rebelled against me, and the prophets have prophesied by Baal, and followed idols.
7 . Here he follows the order of judgment:
and he speaks first of the accusation;
second, he refutes their excuse, at but I have planted you as my chosen vine, every seed true (Jer 2:21).
The first point is divided into three.
First, he heaps up their offences as stemming from ingratitude for all the good they have received;
second, from the enormity of their misdeed, where he says, therefore, I shall still contend with you in judgment (Jer 2:9);
third, from the stubbornness of their minds, when he says, is Israel not my servant, or my home-born slave? (Jer 2:14).
Concerning the first, there are three points.
First, God absolves himself of guilt, lest the cause of their ingratitude should seem to lie with him: what iniquity did your fathers find in me? Certainly nothing bad. They have departed —they have abandoned him for a long time; vanity —idols, which are of no benefit to those who worship them. O my people, what have I done to you, how have I been troublesome to you, answer me (Mic 6:3).
Second, he mentions the abundance of his kind deeds, touching especially on the exodus from Egypt. He treats of this kindness in three ways.
With regard to the place from which he led them: and they did not say: where is the Lord ? They sought me with their whole heart. To go up , because of the site of the land. As it says below, I led them from the land of Egypt (Jer 11:4).
With regard to the way by which he led them: who led us through the desert . . . the image of death , because death was threatened by the very sight of it: and he was your leader in the great and terrible wilderness (Deut 8:15).
With regard to the land into which he led them: and I brought you into the land of Carmel , because it symbolizes fertility, not because that mountain is in the land of promise. The land around which we have gone is very good (Num 14:7).
Third, he mentions the fault of ingratitude.
First, how it extends to everyone commonly: and when you entered you polluted with idols. The land is stained with blood, and polluted by their deeds (Ps 105:39).
Second, how it pertains to their prelates particularly. Priests , whose responsibility it is to lead others to God; those who hold the law : expert teachers; shepherds : princes, whose office it is to call the people back from idolatry. The shepherds themselves have not known understanding (Isa 56:11).
Lecture 3
Infidelity and idolatry
2:9 Therefore, I shall still contend with you in judgment, says the Lord , and with your sons I will debate.
2:10 Cross over to the isles of the Cethim and see; and send to Cedar and consider diligently; and see if there is a deed of this kind:
2:11 if a nation has changed its gods. Certainly they are no gods. But my people have changed their glory into an idol.
2:12 Be astonished, O heavens, at this; and its gates be dismayed greatly, says the Lord .
2:13 For two evils has my people done: they have abandoned me, the source of living water, and they have dug for them cisterns, even broken cisterns, which are not able to hold water.
8 . Here, he magnifies their guilt by noting the enormity of their misdeed.
First, he sets forth what he intends, namely, judgment: I shall still contend , concerning the enormity, as for ingratitude; with your sons , who imitate the wickedness of their fathers. The Lord will determine judgment with his people, and with Israel (Mic 6:2).
The argument follows second, when, through judgment, he shows the enormity of their sin:
first, from a comparison of religion: cross over , by consideration, to the isles of the Cethim —westerners beyond Cyprus; or a city named Cedar, where the Ishmaelites dwelt.
If a nation has changed —it is as though he were saying, “They have not changed.” From this it is certain that they are condemned by comparison with others. She has scorned my judgments, that she may be more wicked than the nations, and my precepts more than any land round about her (Ezek 5:6).
Second, when he turns from a comparison of gods and breaks forth in amazement: be astonished —it is as though he were saying, “If it were possible, the heavens would be astonished”—or the angels, who live in the heavens as the city of their king. And its gates —the chief among the angels, who act as princes and judges of the others. As in Isaiah 1:2, hear, O heavens, and give ear, O earth, for the Lord has spoken .
Next he gives the reason for his amazement. For two —against two parts of the commandment. I am the Lord your God, who brought you forth from the land of Egypt. You shall have no other gods before me . And again: you shall not make to yourselves gods of silver or gods of gold (Exod 20:3). The source of living water , who am able to give them true consolation. With you is the source of life (Ps 35:10). Cisterns —idols, which are not able to save— they have dug , because they themselves have made them. The idols of the nations are silver and gold — the works of men’s hands (Ps 113:4).
Lecture 4
Israel’s exile is due to guilt
2:14 Is Israel not my servant, or my home-born slave? Why, therefore, have you become prey?
2:15 The lions have roared over him, and sent forth their voice: they have made his land a desolation. His cities are burned, and there is none who may live in them.
2:16 The sons of Memphis and Taphnis have ravished you to the top of your head.
2:17 Was this not done to you because you abandoned the Lord your God when he led you along the way?
2:18 And now what do you wish for yourself in the way of Egypt, that you may drink muddy water? And what do you wish for yourself in the way of the Assyrians, that you may drink the water of the river?
2:19 Your wickedness will reprove you, and your turning aside will chastise you. Know and see that it is an evil and bitter thing to have left the Lord your God, and that there is no fear of him within you, says the Lord God of hosts.
9 . Here, he magnifies their guilt by noting the stubbornness of their minds.
First, because they do not recognize their sin;
and second, because they add to it. As it says, from of old you have broken my yoke (Jer 2:20).
Concerning the first, there are three points.
First, he deduces the proof of their guilt from their punishments, excluding their servile condition, lest because of this they should seem to have been justly led into slavery. My home-born slave , that is, a slave born in the house of his master; it is as though he were saying, “She is not one.” We are of the seed of Abraham and we have never served anyone (John 8:33). Speaking of the variety of punishments with regard to the exile of people, why therefore have you become prey?
The lions , the princes of the Chaldeans; their voice , commands or war. With regard to the devastation of the country: they have made . Your land is desolate, your cities have been pulled down (Isa 1:7).
With regard to the rape of the women: the sons of Memphis and Taphnis , the cities of Egypt; to the top of your head —abusing her against nature and sparing no limb of her body. Or spiritually, contaminating even the strong through idolatry. They have humbled the women in Zion, and the virgins in the cities of Judah (Lam 5:11).
Then concluding with the true reason: was this not done to you because you abandoned the Lord your God? He led you , prosperously. For he did not abandon you, but you him. Because we have turned away from you, and we have not listened to the voice of the Lord our God to walk in his Law which he gave us through his servants the prophets . . . a curse has fallen upon us (Dan 9:10).
Second, he discusses the useless remedy which they had employed against punishments of this kind. From which it is clear that they did not recognize their sin, but instead hoped in the help of the nations. For this reason, he asks about the remedy: and now what do you wish for yourself? It is as though he were saying, “You should not avoid the punishments in this way, but by pleasing God,” in the way of Egypt , when he mentions the water of the Nile as a remedy, of the river , Euphrates, which belongs to the Assyrians. You who walk that you may go down to Egypt, yet have not asked at my mouth (Isa 30:2).
Their wickedness will reprove them for not having recognized their guilt, when they suffer punishment for it. The expression of their face will give judgment against them, for they have proclaimed their sin like Sodom (Isa 3:9).
Third, he offers useful advice to bring them to recognize their guilt: know . . . an evil —that it is disgraceful, bitter , and painful. The sound of the day of the Lord is bitter, then shall the strong man be troubled (Zeph 1:14).
Lecture 5
Obstinance in idolatry
2:20 From of old you have broken my yoke, you have burst my chains asunder, and you have said, ‘I will not serve.’ On every high hill, and under every leafy tree you have lain as a harlot.
10 . Here, he shows that sin is multiplied by an obstinate mind:
first, with regard to duration: from of old ; it is as though he were saying, “From the moment the Law was given.” I have called you a sinner from the womb (Isa 48:8). What need is there that we serve him, and what will it benefit us if we pray to him? (Job 21:15).
Second, with regard to the number of their misdeeds, on every high hill —on high and beautiful places they would sacrifice to their idols. They have sacrificed upon the mountains, and upon the hills they have reproached me (Isa 65:7). High and beautiful places are always dedicated to idols.
Lecture 6
Removal of excuses
2:21 But I have planted you as my chosen vine, every seed true: how, then, have you become for me a perversion, a foreign vine?
2:22 If you were to wash yourself with natron, and multiplied the herb berith unto yourself, still you would be stained with your iniquity before me, says the Lord .
2:23 How do you say, ‘I am not polluted; I have not walked after the Baalim’? Consider the roads in the valley and know what you have done; you are as a light runner running his paths.
2:24 As a wild ass accustomed to the wilderness, in his desire he has snuffed up the air of his love. None shall turn her. All who seek her shall not fail; in her menstruations shall they find her.
2:25 Keep back your foot from nakedness, and your throat from thirst. And you have said, ‘I have despaired, I have done wickedly; I have indeed loved others greatly, and walked after them.’
2:26 As the thief is confounded when he is caught, so are they of the house of Israel confounded, they and their kings, their princes and priests, and their prophets.
2:27 Saying to the wood, ‘You are my father,’ and to the stone, ‘You have begotten me.’ They have turned to me their back and not their face, and in the time of their affliction they will say, ‘Arise, and free us.’
2:28 Where are the gods which made you? Let them arise and free you in the time of your affliction: according to the number of your cities were your gods, O Judah.
11 . Here, he removes their excuses.
First, they might raise the neglect of the husbandman. Against this he says, I have planted you as my chosen vine from elect ancestors. A vineyard was made for my beloved, on a hill fertile with oil (Isa 5:1).
Second, they might deny their guilt, at if you were to wash (Jer 2:22).
First, he convicts them of their guilt against God;
and second, of their offense against their neighbor, when he says, why do you strive to show your way good? (Jer 2:33).
Concerning the first, there are two points.
First, he convicts them of guilt when he shows them the impossibility of denying it. With natron , which is hardened by the heat of the sun, like salt, it washes what is dirty; berith , which is used for washing filth; it is an expression, as if he were saying, “All the water of a river would not make you clean,” that is, no excuse, or purgation of guilt is possible for you. A generation which seems clean to itself, yet is not washed from its filthiness (Prov 30:12).
How do you say, ‘I am not polluted’? Who is able to say that my heart is clean, I am pure from sin? (Prov 20:9).
And he considers the excuse of their guilt by setting forward two circumstances.
First, the place: consider the roads , that is, the works, in the valley , of the sons of Hinnom, where they worshiped idols. This place is watered by the springs of Siloam, and there was also a temple of Baal there, according to the Gloss. Below: direct your heart to the straight way upon which you have walked (Jer 31:21).
He also sets forth the manner of the sin.
With regard to their eagerness to sin: a light runner , as though equipped for sinning. Their feet run to evil, and make haste to shed blood (Prov 1:16).
With regard to the fervor of their lust: as a wild ass . . . in his desire —for coitus— he has snuffed the air , by which he perceives the smell of his female— of his love —of the thing loved. As it says below: the wild asses stood upon the rocks; they snuffed up the wind like dragons (Jer 14:6).
With regard to their strong attachment, none shall turn , by moving away.
And with regard to their readiness to sin: all who seek her ; it is as though he were speaking of a harlot, who even in the time of her menstruations shows herself to her lovers. You have spread your legs to everyone that passed by, and you have multiplied all your fornications (Ezek 16:25).
Second, he convicts them of their hardness of mind:
first, because they are not recalled by admonitions;
second, because they are not corrected by afflictions, as it says, why do you wish to contend with me in judgment? (Jer 2:29);
third, because they are not turned by kind deeds, where it says, see the word of the Lord (Jer 2:31).
Concerning the first, there are three points.
First, he gives the admonition: keep back ; it is as though he were saying, “Cease from the sins for which you will be led barefoot and thirsting into captivity.” As it says in Isaiah: as my servant Isaiah has walked naked and without shoes, so the king of Assyria will threaten the captivity of Egypt, and the exile of Ethiopia, the young men and the old, naked and barefoot, with uncovered buttocks to the shame of Egypt (Isa 20:3).
Second, he shows the rebellion of the people: and you have said, ‘I have despaired, I have done wickedly.’ Others , idols. Below: we have no hope, we shall go after our own thoughts, and each one of us will do according to the perversity of his own wicked heart (Jer 18:12).
Third, he threatens them with shame.
First, he sets forth an example of shame. As the thief is confounded when he is caught, so are they of the house of Israel confounded , caught in punishments.
Saying to the wood —to a wooden idol— ‘You are my father’ —my god. Let all those who worship graven images be ashamed, who glory in their idols (Ps 96:7). Let them be confounded by their idols (Isa 1:29).
Second, he lays out the order in which their shame will come.
And he discusses, first, the loss of divine assistance: they have turned , as though disobedient. They have turned their back and gone away, they have made their ears heavy lest they hear the Law (Zech 7:11). In the time of their affliction . In their tribulation they shall rise early to me. Come let us return to the Lord . (Hos 6:1).
Second, he discusses the uselessness of their idolatry. Where are the gods? Where are their gods, in which they had placed their confidence? (Deut 32:37).
Third, the multitude of their idols: according to the number of your cities were your gods, O Judah . The land is filled with horses, and his innumerable chariots of war (Isa 2:8).
Lecture 7
Vain correction
2:29 Why do you wish to contend with me in judgment? You have all left me, says the Lord .
2:30 In vain have I struck your children; they have not received correction. Your sword has swallowed up your prophets; like a wasting lion is your generation.
12 . Here, he shows their stubbornness, insofar as they are not corrected by chastisements.
First, he is astonished at their excuse: why do you wish to contend with me in judgment? If one would wish to contend with him, he would not be able to answer him one time in a thousand (Job 9:3).
Second, he shows how insensible they are of lesser afflictions: in vain have I struck your children , and your elders. Your sword has swallowed up : by this he means the enemy, which they have justly deserved, who has been sent to destroy them. Your prophets , that is, the false prophets of Baal, and the soothsayers. And speaking of them all as a group he says: like a wasting lion , he lays waste; or like a wasting lion , he is destroyed, for all rise up to kill a lion, or a wolf. As it says below: in vain has the founder melted, for their wickedness is not consumed. Reprobate silver you shall call them, because the Lord has cast them off (Jer 6:29–30).
Lecture 8
Refusal of kindnesses
2:31 See the word of the Lord : have I become a wilderness to Israel, or a barren land? Why, therefore, has my people said, ‘We have withdrawn; we will come no more to you’?
2:32 Can a virgin forget her ornament, or a bride the fillet about her breast? But my people have forgotten me days without number.
13 . Here, he shows their hardness from the fact that they are not turned by kindness.
First, he puts forward those kindnesses which pertain to the carrying on of life: see , that is, understand, have I become a wilderness to Israel? Indeed, I am like a city and a fruitful land for you, in that I defend you and give increase to the land: he will come to us as the early and the latter rains (Hos 6:3).
Second, he speaks of those things which pertain to apparel: can a virgin forget her ornament? He has girded me about with the robe of justice (Isa 56:10).
Lecture 9
Murder of the poor
2:33 Why do you strive to show your way good to find love? Moreover you have taught malice to be your ways.
2:34 And on your wings is the blood of the souls of the poor and the innocent found? I have not found them in ditches, but in every place which I mentioned above.
2:35 And you said, ‘I am without sin and innocent, and so let your wrath be turned away from me.’ Behold, I will contend with you in judgment, because you said, ‘I have not sinned.’
2:36a How exceedingly vile have you become, going the same ways over again!
14 . Here, he accuses them of crimes against their neighbors.
First, he proves their guilt;
second, he threatens the punishment of confusion where he says, and you shall be confounded by Egypt (Jer 2:36b).
Concerning the first, there are three points.
First, he brings up the murder of their neighbors, and marvels at their excuse: to find love , as though through these things you could appease me. He then speaks of spiritual murder: moreover you have taught , by evil example. As it says below: you have taught them against yourself, and instructed them against your own head (Jer 13:21).
He also speaks of physical murder: on your wings , as in bird wings—he is using the metaphor of a bird of prey. The poor , whom you have sacrificed to idols. I looked and behold, two women coming forth, and the wind was in their wings, and they had wings like the wings of a kite (Zech 5:9).
Second, the manifestation of their guilt: I have not found them in ditches , as though secretly murdered by thieves, but in every hill and pleasant place. Truth has fallen in the street, and righteousness cannot enter. Truth has been forgotten, and he who withdraws from evil is laid open as prey (Isa 59:14).
And he marvels at their excuse: and you said . And you said my speech is pure, I am clean in your sight (Job 11:4).
Third, he repeats their guilt, this time passing over his surprise at their excuse: behold, I .
How exceeding vile have you become, going the same ways over again , that is, returning to their sins. See, O Lord, and consider, for I am become vile (Lam 1:11).
Lecture 10
Confounded by Egypt
2:36b And you shall be confounded by Egypt, as you were confounded by Assyria.
2:37 For you will go forth from her, and your hands shall be upon your head, because the Lord has destroyed your confidence, and you shall have no prosperity in it.
15 . Here, he threatens them with the punishment of humiliation: and you shall be confounded by Egypt , on whose help you hoped, by Assyria , because you sought the help of Egypt against the ten tribes, and the Assyrians.
Your hands shall be upon your head , as a sign of grief. The strength of pharaoh shall be shame to you, and your trust in the shadow of Egypt, disgrace (Isa 30:3).
Collations
Note that here sin is called vanity (Jer 2:5), because it chooses what is only imaginary. Blessed is the man whose hope is in the name of the Lord, who does not consider vanities and false hopes (Ps 30:5). Because it considers permanent what is only transitory. Their days have departed in vanity, and their years with haste (Ps 78:33). Because it is deceitful in its expectation. Vain hope and a lie belong to a senseless man, and dreams lift up fools (Sir 34:1). Because its results bear no fruit. In vain have I labored, I have spent my strength without cause, and in vain (Isa 49:4).
One must also note that sacramental purity is a source of water (Jer 2:13): after these waters shall have come there, everything shall be healed and live, wherever the torrent comes (Ezek 47:9). The waters of restored doctrine: let all who thirst come to the waters, and those without money, make haste, buy and eat (Isa 55:1). The waters of restoring grace: it will become in him a well of water springing up to eternal life (John 4:14). The waters of resplendent glory: he showed me a river of living water, shining like crystal, coming forth from the throne of God and of the Lamb (Rev 22:1).