Exegetical and Hermeneutical Commentary of Jeremiah 2:26

As the thief is ashamed when he is found, so is the house of Israel ashamed; they, their kings, their princes, and their priests, and their prophets,

26. Israel, though insensible now to their disgrace, will realise it presently and all classes will be filled with confusion (as a detected thief) when the penalty arrives. Cp. Isa 1:29 ff.

ashamed ] disconcerted by the failure of plans, a frequent sense of the word: cp. Jer 2:36, Jer 17:18, Jer 48:13; Job 6:20; Joe 1:11.

Fuente: The Cambridge Bible for Schools and Colleges

Verse 26. As the thief is ashamed] As the pilferer is confounded when he is caught in the fact; so shalt thou, thy kings, princes, priests, and prophets, be confounded, when God shall arrest thee in thy idolatries, and deliver thee into the hands of thine enemies.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Ashamed when he is found; not ashamed of his sin of theft, but that he is found, that his shifts and blinds would serve him no longer, especially if he have had the reputation of an honest man.

The house of Israel; or families, the twelve tribes; a metonymy of the subject.

Ashamed; or, confounded, in the passive voice; viz. when they shall be taken by Nebuchadnezzar, then their idols, which they went a whoring after, shall be discovered, and so put them to shame: in the active voice, their inability to help them, Jer 2:28; Isa 1:29; Hos 4:19; and their shame will be the more, because they had the repute of being my people.

Their kings, their princes, and their priests, and their prophets; rulers and teachers, such as should have given better examples, and better instruction.

Fuente: English Annotations on the Holy Bible by Matthew Poole

26. is ashamedis put toshame.

thief (Joh10:1).

Israelthat is, Judah(Jer 2:28).

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

As the thief is ashamed when be is found,…. Taken in the fact, or convicted of it; that is, as the Targum explains it, one that has been accounted faithful, and is found a thief; for, otherwise, those who have lost their character, and are notorious for their thefts and robberies, are not ashamed when they are found out, taken, and convicted:

so is the house of Israel ashamed: of their idolatry, or ought to be; or “shall be”, as the Septuagint, Syriac, and Arabic versions render it; though not now, yet hereafter, sooner or later:

they, their kings, their princes, and their priests and their prophets; all being guilty; kings setting ill examples, and the people following them; the priests being priests of Baal, and the prophets false ones.

Fuente: John Gill’s Exposition of the Entire Bible

And yet idolatry brings to the people only disgrace, giving no help in the time of need. Jer 2:26. “ As a thief is shamed when he is taken, so is the house of Israel put to shame; they, their kings, their princes, their priests, and their prophets. Jer 2:27. Because they say to the wood, Thou art my father; and to the stone, Thou hast borne me: for they have turned to me the back and not the face; but in the time of their trouble they say, Arise, and help us. Jer 2:28. Where then are thy gods that thou hast made thee? let them arise, if they can help thee in the time of thy trouble; for as many as are thy cities, so many are thy gods, Judah.” The thought in Jer 2:26 and Jer 2:27 is this, Israel reaps from its idolatry but shame, as the thief from stealing when he is caught in the act. The comparison in Jer 2:26 contains a universal truth of force at all times. The perf. is the timeless expression of certainty (Hitz.), and refers to the past as well as to the future. Just as already in past time, so also in the future, idolatry brings but shame and confusion by the frustration of the hopes placed in the false gods. The “house of Israel” is all Israel collectively, and not merely the kingdom of the ten tribes. To give the greater emphasis to the reproaches, the leading ranks are mentioned one by one. , not: who say, but because (since) they say to the wood, etc., i.e., because they hold images of wood and stone for the gods to whom they owe life and being; whereas Jahveh alone is their Creator or Father and Genitor, Deu 32:6, Deu 32:18; Isa 64:7; Mal 2:10. is fem., and thus is put for mother. The Keri is suggested solely by the preceding , while the Chet. is correct, and is to be read , inasmuch as each one severally speaks thus. – With “for they have turned” follows the reason of the statement that Israel will reap only shame from its idolatry. To the living God who has power to help them they turn their back; but when distress comes upon them they cry to Him for help ( as in Psa 3:8). But then God will send the people to their gods (idols); then will it discover they will not help, for all so great as their number is. The last clause of Jer 2:28 runs literally: the number of thy cities are thy gods become, i.e., so great is the number of thy gods; cf. Jer 11:13. Judah is here directly addressed, so that the people of Judah may not take for granted that what has been said is of force for the ten tribes only. On the contrary, Judah will experience the same as Israel of the ten tribes did when disaster broke over it.

Fuente: Keil & Delitzsch Commentary on the Old Testament

Some render the words in the future tense, “So ashamed shall be the house of Israel,” etc.; and they think that the Prophet is speaking here of the punishment which was impending over the people: but I explain the words as they are, — that the impiety of the people was so gross, that there was no need formally to prove it, as it was so very palpable. Hence the Prophet compares the Jews to open thieves, as though he had said, that hypocrites among that people gained nothing by their evasions and subterfuges, for their impiety was quite public: they were like a thief when caught, who cannot deny nor hide his crime. Hence he says that they were caught, as they say, in the very act; that is, their flagitious deeds were so conspicuous, that whatever objections they might raise, they could not clear themselves, but their baseness was known to all. We now then perceive what the Prophet means. We have before seen that the people had recourse to many excuses, but Jeremiah shews here, that they attained nothing by their evasions, except that they more fully discovered their own effrontery, for their dishonesty was evident to all; it was so manifest that they could not cover it by any cloaks and pretences. (58)

Nor does he speak only of the common people; but he condemns kings, princes, priests, and prophets, as though he had said, that they were become so corrupt from the least to the greatest, that having cast off all shame, they openly shewed a manifest and gross contempt for God by following their own inventions and superstitions. And yet the Jews no doubt attempted by many excuses to defend themselves; but God here shakes off all those fallacious pretexts, by which they thought to cover their flagitious deeds, and says that they were notwithstanding manifestly thieves.

The Prophet had said before, that the Jews made a different declaration; and now he condemns their effrontery: but there is no inconsistency as to the meaning. The Jews denied that they were apostates and guilty of perfidy, or that they had forsaken the worship of God; they denied this in words; but the Prophet, in now proclaiming their shamelessness, does not refer to words; for they had ready at hand their false pretensions, as it has been already stated: but the Prophet now takes the fact itself as granted, and says that they wickedly and perversely resisted God, so that their wickedness and obstinacy were past all remedy. It now follows —

(58) The verb rendered “is ashamed,” is in the past tense in Huphal, and means “made ashamed,” or, “confounded,” as rendered, by the Targum and the Vulgate. The Septuagint have converted it into the future tense, and so have the Syriac and the Arabic, which have been followed by most modern versions, and by commentators. If we rightly view the whole passage, we shall see reason to take this verb as we find it, in the past tense. The verse is an answer, as it were, to what is contained in the latter part of the previous verse, by a reference to what had already taken place as to the people of Judah; and the 30 verse (Jer 2:30) countenances the past tense. This and the following verse may be thus rendered, —

26. As a thief is ashamed when he is found out, So made ashamed have been the house of Israel, They, their kings, their princes, Their priests and their prophets;

27. Who have said to the wood, “My father art thou,” And to the stone, “Thou hast begotten me.” Though they have turned to me the back and not the face; Yet in the time of their calamity, They say, “Arise and save us.”

The participles in Hebrew are regulated as to their tense by the verbs in the passage. Hence אמרים in Jer 2:27, is to be in the same tense with the previous verb. The future in the last line is to be in the present, as it expresses what was commonly done. Then what was usually said to them is mentioned in the following verse, —

28. But where are thy gods, which thou hast made for thyself? Let them arise, if they can save thee In the time of thy calamity: For according to the number of thy cities Have been thy gods, O Judah.

Blayney has kept to the past tense as to the last line, and also as to the beginning of Jer 2:26. — Ed.

Fuente: Calvin’s Complete Commentary

(26) As the thief . . .The words point to the sense of shame as already felt, and as therefore bringing with it the possibility of repentance. Once they gloried in their false worship; now they feel as if detected in a crime. Conscience had once again been roused into activity.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

Jer 2:26 As the thief is ashamed when he is found, so is the house of Israel ashamed; they, their kings, their princes, and their priests, and their prophets,

Ver. 26. As the thief is ashamed when he is found. ] As usually he is at length, notwithstanding all his sleights and wiles. That was a cunning thief indeed of whom Dio writeth in the life of Severus. Bulas he calleth him, an Italian, who having gotten together six hundred such as himself, robbed many in Italy under the emperor’s nose for two years together; and although he was diligently sought for by the emperor and his armies, yet he could not be caught. Visis enim non videbatur, non inveniebatur inventus, deprehensus non capiebatur, saith the historian; he was too hard for them all.

So is the house of Israel ashamed. ] They are, or ought to be so; but

“ Nihil est audacius illis

Deprensis: vires animosque a crimine sumunt. ”

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)