Exegetical and Hermeneutical Commentary of Jeremiah 2:2
Go and cry in the ears of Jerusalem, saying, Thus saith the LORD; I remember thee, the kindness of thy youth, the love of thine espousals, when thou wentest after me in the wilderness, in a land [that was] not sown.
Up to this time Jeremiah had lived at Anathoth, he is now to make Jerusalem the scene of his ministrations.
I remember … – Or, I have remembered for thee the grace of thy youth, the love of thine espousals, thy going after me in the wilderness in an unsown land. Jeremiah contrasts the present unfriendly relations between Yahweh and His people with their past love. Israel, as often elsewhere, is represented as a young bride Eze 16:8; Hos 2:20; Joe 1:8. The walking after God in the wilderness was an act of love on Israels part. Israel did leave Egypt at Moses bidding, and at Sinai was solemnly espoused to Yahweh.
Fuente: Albert Barnes’ Notes on the Bible
Verse 2. I remember thee] The youth here refers to their infant political state when they came out of Egypt; they just then began to be a people. Their espousals refer to their receiving the law at Mount Sinai, which they solemnly accepted, Ex 24:6-8, and which acceptance was compared to a betrothing or espousal. Previously to this they were no people, for they had no constitution nor form of government. When they received the law, and an establishment in the Promised Land, then they became a people and a nation.
Wentest after me] Receivedst my law, and wert obedient to it; confiding thyself wholly to my guidance, and being conscientiously attached to my worship. The kindness was that which God showed them by taking them to be his people, not their kindness to him.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Go, viz. from Anathoth to Jerusalem.
Cry in the ears; proclaim it so that they may hear it.
Of Jerusalem; declare Gods will to the inhabitants thereof; a metonymy of the subject.
Thus saith the Lord; the prophets usual form of words in this book, whereby he frequently intimates that he came with Gods message, not his own; and therefore directs his sermon here, as in Gods name and person, to the whole body of the people.
I remember thee; I record, or I mind thee of the kindness that was between us: though this be sometimes taken in a way of favour, Neh 13:31, yet not always so, as Neh 13:29; Psa 137:7.
The kindness of thy youth; either those forward and early affections of thine to me in thy youth; or rather, the kindness that I showed thee in thy youth, Isa 46:3; for this relates to the time of Gods bringing them out of Egypt, which is sometimes called the birth of this people, Isa 44:2; Hos 2:3, and their youth, Isa 54:6; Hos 2:15. The story seems to favour most this latter sense, Deu 9:6,24.
The love of thine espousals, viz. when I entered into a covenant relation with thee at the giving of the law, Exo 24:7,8; Deu 4:20,23,34; Eze 16:8, &c.
When thou wentest after me in the wilderness; either out of that love and affection that thou didst show to me in following my conduct; or rather, when thou wert led by me in the wilderness, and I took such care of thee, both for protection and provision, in that howling wilderness, though thou didst ill deserve it, where nothing necessary to thy subsistence could have been expected; and therefore it is expressed in the next words by a periphrasis, a land that was not sown; and more enlarged upon Jer 1:6; for it plainly appears by the story that they did not follow him with entire affection, but went a whoring from him, Amo 5:25,26, and which we have a large account of Psa 106:7, &c.
Fuente: English Annotations on the Holy Bible by Matthew Poole
2. cryproclaim.
Jerusalemtheheadquarters and center of their idolatry; therefore addressed first.
theerather, “Iremember in regard to thee” [HENDERSON];”for thee” [MAURER].
kindness of thy youthnotso much Israel’s kindness towards God, as the kindness whichIsrael experienced from God in their early history (compareEze 16:8; Eze 16:22;Eze 16:60; Eze 23:3;Eze 23:8; Eze 23:19;Hos 2:15). For Israel from thefirst showed perversity rather than kindness towards God(compare Exo 14:11; Exo 14:12;Exo 15:24; Exo 32:1-7,c.). The greater were God’s favors to them from the first, the foulerwas their ingratitude in forsaking Him (Jer 2:3Jer 2:5, c.).
espousalsthe intervalsbetween Israel’s betrothal to God at the exodus from Egypt, and theformal execution of the marriage contract at Sinai. EWALDtakes the “kindness” and “love” to be Israel’stowards God at first (Exo 19:8Exo 24:3; Exo 35:20-29;Exo 36:5; Jos 24:16-17).But compare Deu 32:16; Deu 32:17;Eze 16:5; Eze 16:6;Eze 16:15; Eze 16:22(“days of thy youth“) implies that the lovehere meant was on God’s side, not Israel’s.
thou wentest after me in . .. wildernessthe next act of God’s love, His leading them inthe desert without needing any strange god, such as they sinceworshipped, to help Him (Deu 2:7;Deu 32:12). Jer2:6 shows it is God’s “leading” of them, nottheir following after God in the wilderness, which is implied.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Go, and cry in the ears of Jerusalem,…. Of the inhabitants of Jerusalem, the metropolis of Judea. The prophet seems now to have been at Anathoth, and therefore is bid to go from thence to Jerusalem, and there prophesy before the people in it, as the Targum paraphrases it:
saying, thus saith the Lord, I remember thee; the Lord never forgets his people, though they sometimes think he does; it cannot be for they are engraven on the palms of his hands, yea, are set as a seal on his heart; nor does he forget his covenant with them, nor favours and blessings promised them: or, “I remember for thee”; or, “to thee” w: things in thy favour, and which will be to thy advantage:
the kindness of thy youth; either the lovingkindness of the Lord, which he had shown unto them; and the benefits, as the fruits thereof, which he had bestowed upon them in former times, when they were brought out of Egypt, and into the wilderness, which was the infancy both of their civil and church state; see Ho 11:1 and when they received many favours from the Lord, Jer 31:2 or the kindness of the people of Israel to the Lord, which was influenced and drawn forth by his love to them; though this can only be understood of some few of them, since the greater part tempted him, grieved, and provoked him:
the love of thine espousals; for the covenant God made with that people, when he brought them out of Egypt, was in the form of a marriage contract; he became their husband, and they became his spouse and bride; and which is an aggravation of their violation of it,
Jer 31:32 and this love, as before, may be understood either of the love of God to them, or of their love to him. The Targum interprets the former clause of the divine goodness to them, and this of their love to him, paraphrasing the whole thus,
“I remember unto you the blessings of ancient days, and the love of your fathers, who believed in my word:”
when thou wentest after me; the Lord going before them in a pillar of cloud by day, and in a pillar of fire by night; even the angel of God’s presence, who was their leader, guide, and preserver:
in the wilderness, in a land that was not sown; where they passed through many difficulties, and lived upon the providence of God, which, in a wonderful manner, supported them with the necessaries of life, which otherwise they could not have had. The Targum is,
“and they walked after my two messengers, after Moses and Aaron, in the wilderness forty years without food, in a land that was not sown.”
The whole of this may be applied to the case of God’s people at first conversion, when they are as newly born babes, and become young men in Christ; at which time they are openly espoused to him, having been secretly betrothed in covenant before; but now, through the efficacy of the Spirit attending the word, they are made willing to give up themselves to the Lord, and are espoused to one husband, Christ,
2Co 11:2 at which time also great kindness and love is expressed both by the Lord to them, by quickening them who before were dead; by bringing them out of a most miserable condition; by speaking comfortably to them; by manifesting and applying his pardoning grace; and by openly taking them into his family: and also by them to him again; for the grace of love is then implanted, which, as it is hearty and sincere, is very ardent and fervent; which shows itself by parting with and bearing all for Christ; and by a concern for his company and presence; and by a regard to his people, Gospel, ways, and worship; particularly by following him in his ordinances with great zeal, fervency, and constancy, even though attended with many difficulties and discouragements; and though the way may seem to flesh and blood very unpleasant and unpromising; all which is remembered by the Lord when forgotten by them; and when their love is become cold to him, he not only remembers them, and his love to them, which is always the same, but also their love to him.
w “recordor tibi”, Junius Tremellius, Piscator so Schmidt, and some in Vatablus; which is preferred by Gussetius, Ebr. Comment. p. 228.
Fuente: John Gill’s Exposition of the Entire Bible
God now mentions to his servant the commands which he was to convey to the king and priests, and to the whole people; for by the ears of Jerusalem he means all its inhabitants. God here intimates that the Jews were unworthy of being cared for by him any more; but that he is induced by another reason not to reject them wholly, until he had found out by experience their irreclaimable wickedness. So then he makes this preface, I remember thee for the kindness of thy youth, and the love of thy espousals In these words he shews that he regarded not what the Jews deserved, nor acknowledged any worthiness in them, as the reason why he was solicitous for their salvation, and endeavored to bring them to the right way by the labors of his Prophet, but that this is to be ascribed to his former benefits.
Some render the words, “I remember the piety or kindness of thy youth;” and לך l a k, may be thus taken, as it is in other places. Others omit this word; while others consider a copulative to be understood, “I remember thee, and the kindness of thy youth.” But none, as I think, have attained to the meaning of the Prophet: there is yet no obscurity in the words, if a preposition be considered as being understood, so as to read thus, — that God remembered his people for the kindness which he had shewn to them, and for the love which he had manifested towards them from the beginning. Then the real meaning of the Prophet I think to be this, — that God here takes away every ground for pride and boasting from the Jews; as though he had said, that they were worthy, they had no reason to think; but that he was still their Father, and was therefore unwilling that the benefits he had formerly conferred upon them should be wholly lost. There is, in short, given here a reason why God sent Jeremiah after the other prophets; as though he had said, “It is a testimony to you of the paternal care which I shew to you, when I send my Prophet to give you a hope of pardon, if ye return to the right way and be reconciled to me. But how is it that I still shew a concern for you, as ye have forgotten me, and wholly disregarded my law? It is so, because I wish to continue my favors to you.” The kindness of thy youth he takes in a passive sense; for he does not mean that the Jews were kind or merciful, but that they had experienced the kindness of God.
But the metaphor here used must be noticed. God compares himself here to a young bridegroom, who marries a youthful bride, in the flower of her age, and in the prime of her beauty: and it is a manner of speaking commonly adopted by the prophets. I will not now detain you with a long explanation, as the subject will be treated more at large in another place.
As God, then, had espoused the people of Israel, when he redeemed and brought them out of Egypt, he says now, that he remembers the people on account of that kindness and love. He sets kindness or beneficence before love. The word חסר, ch e s a d, properly means a gratuitous favor or kindness, which is shewn to the miserable, or beneficence. By the word love, God means in many other places the gratuitous election with which he had favored the whole people. The expression is indeed made clearer when kindness or gratuitous favor is placed first, and then love is added: though nothing new is added, yet the Prophet more fully shews that the people had been loved by God in no other way than through his kindness. (27)
Now this is a remarkable passage; for God shews that his covenant, though perfidiously violated by the Jews, was yet firm and immutable: for though not all who derive their descent according to the flesh from Abraham, are true and legitimate Israelites, yet God ever remains true, and his calling, as Paul says, is without repentance. (Rom 11:29.) We may therefore learn this from the Prophet’s words, — that God was not content with one Prophet, but continued his favor, inasmuch as he would not render void his covenant. The Jews indeed had impiously departed from the covenant, and a vast number had deservedly perished, having been wholly repudiated; yet God designed really to shew that his grace depends not on the inconstancy of men, as Paul says in another place, for it would then presently fail, (Rom 3:4) and that were all men false and perfidious, God would yet remain true and fixed in his purpose. This we learn from the Prophet’s words, when it is said, that God remembered the people on account of the kindness of their youth.
As to youth and espousals, we may hence learn that they had been anticipated by God’s kindness; for they became in no other way connected with God than by having been chosen by him: their espousal would not have been enjoyed by the people, had not God anticipated them. What was Abraham? and what were all his posterity? God then now shews, that the beginning of all blessings, and as it were the fountain, was this, — that it pleased him to choose the people for himself.
And the same thing is confirmed in other words: When, he says, thou didst follow me in the desert, in a land not sown The people, we know, did not obey God as they ought to have done, even when he had redeemed them. Hence God does not so much in this place commend the people for any merits of their own, but especially confirms what I have already stated, — that he could not cast aside every care for a people whom he had once adopted, and whom he had led through the desert, that they might be a people separated from the rest of the world. He however concedes to them, according to his great goodness, the praise of obedience, because they followed God through rough ways, as though a tender young woman refused not to undergo hard and irksome toils from love to her bridegroom. He afterwards adds —
(27) Though most of modern commentators, Grotius, Gataker, Blayney, Scott, Adam Clarke, etc., give the same view of this verse with Calvin, yet the probability is, and something more than the probability, that the sense in which it was taken by the ancients is the correct one; which is the sense given in our version, and adopted by Henry. A literal rendering of the verse is sufficient to shew its meaning, —
2. Go and cry in the ears of Jerusalem, saying, Thus saith Jehovah, — I remember, with regard to thee, The kindness of thy youth, The love of thy espousals, Thy coming after me in the desert, Through a land not sown.
“
Thy coming, or, walking after me,“ stands in the same relation to “remember” as the two preceding words: this is plainly the construction; and this construction determines the meaning of the foregoing lines. Our version is quite wrong in rendering לך, “thee;” it ought ever to be rendered as above, when the verb, as here, is followed by an accusative case. See Lev 26:45; Psa 79:8; Psa 106:45
What has led commentators, no doubt, to divert this passage from its right meaning was their impression that more is here ascribed to Israel than their history warrants. But this is not the only instance in which their former conduct is contrasted with their latter conduct. This is done in Mal 2:5, as to the priests. The object here is to set forth the difference between the people when brought out of Egypt, and following God’s guidance in the wilderness, and their conduct at the time of Jeremiah. They were indeed very far from being what they ought to have been in the first instance, but their deportment in Jeremiah’s age was incomparably worse. — Ed.
Fuente: Calvin’s Complete Commentary
(2) Go and cry . . .The scene of the call, was, we may believe, in his home at Anathoth. Now the prophet is sent to begin his work in Jerusalem.
I remember thee.Literally, I have remembered for thee.
The love of thine espousals.The imagery was one derived, as we find so often in Jeremiahs writings, from the older prophets. It was implied in the jealous God of Exo. 20:5, illustrated by an actual history, which was also a parable, in Hosea 1-3, and after its use by Jeremiah, expanded more fully by Ezekiel (Ezekiel 16). The espousals are thought of as coinciding with the great covenant of Exo. 24:8, when the people solemnly entered into the relation to which God called them. Then the bride was ready to follow her lord and husband even in an unsown landthe waste howling wilderness of Deu. 32:10. The faithfulness of the past is contrasted with the unfaithfulness of the present.
When thou wentest after me.Literally, thy going after me.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2. In the ears of Jerusalem The very headquarters of the theocracy. But it by no means follows, as has been too hastily assumed, that the prophet at that time left Anathoth to reside at Jerusalem, or that the latter was exclusively the sphere of his labours. The contrary seems to be implied in Jer 11:21-23.
Remember thee The very words contain an implication of a lost joy that the old love of the people had given place to alienation and infidelity. “Thee” better, as the margin, for thy sake, literally, for thee, on thy account; an expression which is elsewhere used, sometimes in a good sense, to reward, as in Neh 5:19; Psa 106:45, etc.; and also in a bad sense, to repay with evil, as in Neh 6:14; Psa 79:8, etc. Here the remembrance is clearly used in the former sense. The kindness of thy youth, may mean the love of God for Israel, or the love of Israel for God, but the latter is evidently the sense demanded by the connexion. The same thought is carried forward into more novel and emphatic expression in the love of thine espousals; thy courtship-time, more fully described as the time of the sojourning in the wilderness. As the wife leaves her old associations and cleaves to her husband, so Israel forsook all and followed God into the parched and barren “wilderness.” God remembers tenderly this expression of loyal love, even as a husband remembers the pure and trustful days of an alienated or fallen wife. In spite of her murmurings and rebellions, her apostasy and idolatry, God still recognises Israel as the nation which he admitted to special covenant with himself, and therefore can never be to him as any other people.
Fuente: Whedon’s Commentary on the Old and New Testaments
Jer 2:2. I remember thee, &c. “I remember my first kindness to thee, when I delivered thee from the bondage of Egypt, and espoused thee to myself, to be my own peculiar people.” See Isa 54:5. Instead of a land that was not sown, Houbigant reads, in an uncultivated land. The discourse which begins here reaches to the 6th verse of the 3rd chapter, wherein the prophet, after setting forth the infinite goodness of God toward his people, inveighs in the strongest manner against the crimes which then reigned in Judaea.
Fuente: Commentary on the Holy Bible by Thomas Coke
Jer 2:2 Go and cry in the ears of Jerusalem, saying, Thus saith the LORD; I remember thee, the kindness of thy youth, the love of thine espousals, when thou wentest after me in the wilderness, in a land [that was] not sown.
Ver. 2. Go thou and cry. ] For if I myself should do it immediately from heaven, my stillest rhetoric would be too loud for them. Deu 5:27-28
I remember thee.
The kindness of thy youth.
When thou wentest after me in the wilderness.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Go and cry. Jeremiah continued to retain his connection with Anathoth (Jer 11:21; Jer 29:27; Jer 32:7; Jer 37:12), though his mission was to Jerusalem.
saith the LORD. See note on Jer 1:8.
I remember thee. The expression is used in good part Psa 98:3; Psa 106:45; Psa 132:1. Neh 5:19; Neh 13:14, Neh 13:22, Neh 13:31; but in evil part Psa 79:8; Psa 137:7. Neh 6:14; Neh 13:29. Probably both senses here: the good on Jehovah’s part (Jer 2:3. Hos 11:1; Hos 2:19, Hos 2:20. Amo 2:10); and the evil on Israel’s part, for even in the wilderness Israel was unfaithful (Amo 5:25, Amo 5:26. Act 7:39-43).
youth. Compare Eze 16:8.
when. Compare Jer 2:6. Reference to Pentateuch (Deu 2:7; Deu 8:2, Deu 8:15, Deu 8:16). Compare Neh 9:12-21. Isa 63:7-14.
Fuente: Companion Bible Notes, Appendices and Graphics
cry: Jer 7:2, Jer 11:6, Jer 19:2, Pro 1:20, Pro 8:1-4, Isa 58:1, Hos 8:1, Jon 1:2, Mat 11:15, Luk 12:13
thee: or, for thy sake
the kindness: Exo 14:31, Exo 15:1-20, Eze 16:8, Eze 16:22, Eze 16:60, Eze 23:3, Eze 23:8, Eze 23:19, Hos 2:15
thine espousals: Exo 24:3-8, Son 3:11, Exo 16:8
when: Jer 2:6, Deu 2:7, Deu 8:2, Deu 8:15, Deu 8:16, Neh 9:12-21, Isa 63:7-14
Reciprocal: Exo 3:18 – that we may Num 3:15 – General Num 20:5 – this evil Jos 5:6 – walked Psa 129:1 – from Pro 14:34 – Righteousness Son 3:6 – this Son 8:5 – from the Isa 40:6 – Cry Jer 3:4 – the guide Jer 3:14 – for I am married Jer 3:25 – we and our Jer 11:15 – my Jer 31:2 – found Jer 31:32 – although I was Eze 23:4 – they were Hos 2:2 – Plead with Hos 2:7 – first Hos 2:14 – and bring Hos 9:10 – found Hos 11:1 – Israel Hos 11:10 – walk Hos 13:5 – in the wilderness Mal 3:4 – as Joh 3:29 – hath Joh 7:37 – and cried Heb 6:10 – to forget Rev 2:4 – because Rev 2:5 – and do
Fuente: The Treasury of Scripture Knowledge
Jer 2:2. Cry means to call out and in the ears means to speak so that they will hear. Jerusalem was not the only place where the guilt of idolatry existed, but it was the capital of the nation and hence was of special importance. Being the capital it was where the kings resided and reigned. Also, the temple was there and hence the priests were concerned personally with the religious activities on behalf of the nation. In view of these facts the guilt of idolatry was especially laid at their feet. As an aggrieved husband would remind a cool hearted wife of her original affection, so God reminds Israel of the time when she gave him the kindness of her warm devotions. Espousals (note the plural form) is from keluwlah and Strong’s definition is, “bridehood,” hence it is not restricted to the period of engagement, but applies to the early days and years of marriage. It would especially apply to the honeymoon. During that period a bride is usually kindly disposed toward her husband and manifests a warm affection for him. In this passage the honeymoon is used in an illustration that applies to the journey in the wilderness. However, this bride was not as true during the honeymoon as fleshly brides usually are, for many times even in course of that period she became dissatisfied and complained to her husband of her lot. And after all, the illustration holds good even in this respect, for we have heard or instances where couples became involved in marriage difficulties that began as early as the days of the honeymoon and finally ended in divorce. But this husband was more lenient and patient and always heard the complaints of his bride. He sometimes gave her very earnest rebukes, but proceeded to supply the things that would make her more comfortable and happy.
Fuente: Combined Bible Commentary
Jer 2:2-3. Go and cry in the ears of Jerusalem In the most public parts of the city, that all may hear; saying, Thus saith the Lord I deliver his message, and not my own. I come to you with a commission from God, and speak in Gods name. I remember thee, &c. I remember my first kindness to thee, when I delivered thee out of Egypt; (see Hos 2:15;) and espoused thee to myself, to be my own peculiar people. The covenant which God made with the Israelites, at mount Sinai, is commonly represented under the metaphor of a marriage contract. Upon this account idolatry is represented as spiritual adultery, because it is the same degree of unfaithfulness to God which an adulteress is guilty of in respect of her husband. When thou wentest after me in the wilderness Out of that love and affection that thou didst manifest to me in following my conduct. Or rather, when thou wast led by me through the wilderness, and I took such care both to protect and provide for thee, and that by a train of miracles; in a land that was not sown Or, as Houbigant reads it, in an uncultivated land. Israel was holiness to the Lord A people dedicated to God; and the first-fruits of his increase Or, as the first-fruits. As the first-fruits are holy to God, so was Israel. All that devour, or rather, devoured, him For it refers to the time past, not to the future; and so the following words: all that were injurious to him; shall, or, did, offend Were obnoxious and liable to punishment, as if they had devoured holy things, Pro 20:25. Evil shall come, rather, came, upon them Some evil was inflicted on them from the Lord, who was always wont to stand forth for the vindication of his people; as upon the Egyptians, Amalekites, Sihon, Og, the Midianites, Canaanites, and others, as the four last books of Moses abundantly testify.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
2:2 Go and cry in the ears of Jerusalem, saying, Thus saith the LORD; I remember thee, the {a} kindness of thy youth, the love of thy espousals, when thou wentest after me in the wilderness, {b} in a land [that was] not sown.
(a) According to that grace and favour which I showed you from the beginning, when I first chose you to be my people, and married you to myself, Eze 16:8 .
(b) When I had delivered you out of Egypt.
Fuente: Geneva Bible Notes
The Lord recalled how His people used to love (Heb. hesed) Him devotedly when they were following Him through the wilderness from Egypt to the Promised Land. Those were the days of Israel’s betrothal as a youth, before she settled down with the Lord in the land (cf. Hosea 1-3). Even though the Israelites were not completely faithful to the Lord in the wilderness, their commitment to Him then was much stronger then than it was in Jeremiah’s day. Their error then was mainly lack of faith (unbelief), whereas in Jeremiah’s day it was departure from Him (apostasy).