Exegetical and Hermeneutical Commentary of Jeremiah 2:27
Saying to a stock, Thou [art] my father; and to a stone, Thou hast brought me forth: for they have turned [their] back unto me, and not [their] face: but in the time of their trouble they will say, Arise, and save us.
27. The “stock” and “stone” symbolize the god worshipped, and doubtless include the wooden poles (Asherahs) and stone obelisks or pillars by which they were represented. The words addressed to them by the worshippers do not imply that the latter considered the spirits of their ancestors to be there embodied. Such worship was not a Hebrew practice. It was only as patrons or guardians of house or land that such titles as father or mother were given them.
which say ] In this consists their disgrace. They attribute to their idols the honour due to the Creator alone.
in the time of their trouble they will say, Arise, and save us ] Their idols are but fair-weather friends. When a crisis comes, they will recognise this, and appeal for help to Him Whom they have rejected.
Fuente: The Cambridge Bible for Schools and Colleges
Stone being feminine in Hebrew is here represented as the mother.
Arise, and save us – Whether it be idolatry or infidelity, it satisfies only in tranquil and prosperous times. No sooner does trouble come, than the deep conviction of the existence of a God, which is the witness for Him in our heart, resumes its authority, and man prays.
Fuente: Albert Barnes’ Notes on the Bible
Verse 27. Thou art my father] By thee we have been produced, and by thee we are sustained. This was the property of the true God; for he is the Author and Supporter of being. How deeply fallen and brutishly ignorant must they be when they could attribute this to the stock of a tree!
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
A stone; idol; a metonymy of the matter, because idols are made of these materials, Dan 5:4.
Brought me forth; or, begotten me; so is the word used, Gen 4:18. This notes the sottish stupidity of this people, to take a lifeless stock or stone to be their maker, and to give the honour of God unto them, Isa 44:17. They that make them are like unto them, as senseless as they, Psa 115:8.
They have turned their back unto me, and not their face; they turn their faces wholly towards their idols: it notes the openness of their apostacy, Jer 7:24.
Arise, and save us; the usual language of Gods children in distress, Psa 3:7, and often elsewhere; then they found the vanity of their idols, and their own folly in relying on them, that cannot help or save, and rejecting me, Jer 2:31, then they will come to me, Jdg 10:10; Hos 5:15; the same thing with finding her in her month, Jer 2:24; herein abusing Gods gentleness, making him their necessity, not their choice.
Fuente: English Annotations on the Holy Bible by Matthew Poole
27. Thou art my father(ContrastJer 3:4; Isa 64:8).
in . . . trouble they willsaynamely, to God (Psa 78:34;Isa 26:16). Trouble often bringsmen to their senses (Lu15:16-18).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Saying to a stock,…. “To a tree” f; to a piece of wood; that is, to an image made of it; so the Targum,
“they say to an image of wood;”
what follows:
thou art my father; ascribing that to the idol which belongs to God, who was their Father that made them, and upheld them, was the author of their beings, and the God of their mercies:
and to a stone; an image of stone:
thou hast brought me forth: into being; affirming it to be his former and maker; so the Targum,
“to that which is made of stone, thou hast created me:”
for they have turned their back unto me, and not their face; they turned their faces to images of wood and stone, and worshipped them; and they turned their backs upon the Lord, his worship and ordinances, and apostatized from him; which the Targum thus expresses,
“for they turned their backs on my worship, and did not put my fear before their faces:”
but in the time of their trouble; when any calamity befalls them, as famine, pestilence, sword, captivity, and the like:
they will say, arise, and save us; not that they will say so to their idols, but they will say so to the true God; for notwithstanding they worshipped idols in time of prosperity, forgetting God their Saviour; yet in adversity they are brought to their senses, and find that none but God can save them, and therefore apply to him; to which agrees the Targum,
“and in the time that evil comes upon them, they deny their idols, and confess before me, and say, have mercy on us, and save us.”
f “ligno”, V. L. Pagnanius, Montanus, Schmidt.
Fuente: John Gill’s Exposition of the Entire Bible
The Prophet here confirms what he had before said of the perverse wickedness of the people. He shews that he had not said without reason, that their sins were extremely gross, and could not be excused by any evasions: for they say, he adds, to the wood, Thou art my father, and to the stone, Thou hast begotten, me By these words the Prophet shews, that idolatry was so rampant among the people, that they openly ascribed to their statues, made of wood or stone, the honor due to the only true God.
But the Prophet points out here what is especially to be detested in idolatry, and that is, the transferring of the honor, due to God, to statues, not only as to the external act by bending the knee before them, but by seeking salvation from them.
And this is what we ought particularly to notice: for the Papists at this day, though they prostrate themselves before their pictures and statues, do not yet acknowledge themselves guilty of idolatry, when such a charge is brought against them. They say that they worship the statues, not with the honor due to God, but with such honor as a servant renders to his master. (59) They think that they thus exculpate themselves. But were we to grant what they allege, they yet cannot deny but that they address prayers and supplications to statues. As then they ask the very statues to save them, whatever sophistry they may adopt, it is altogether nugatory: for the prophets condemn not merely the outward gesture, the bowing down, and other ceremonious acts, as they are called, when they condemned idolaters. What then? They condemned them, because they said to statues, Thou art my Father; that is, because they ascribed the power, which belongs only to God, to statues made of wood or stone. It is indeed certain, that the Jews never sunk into so great a depth of sottishness as expressly to profess that gods of wood and stone were equal to the true God, and they never said any such thing. Yet the Prophet did not calumniate them, in ascribing what is here said to them: but as it is clearly evident from other places, the Prophet regarded their thoughts rather than their words: for the Jews professed the same thing as the Papists of the present day, when they prostrated themselves before their statues; they said that they worshipped the only true God and sought salvation from him; and yet they thought that the power of God was inherent in the statues themselves: hence they said, Thou art my father, Thou hast begotten me The case is the same with the Papists of the present day. When any one prostrates himself before the statue of Catherine or of Christopher, he says, “Our Father.” When he justifies himself in doing this, he says that it is done in honor to the one true God: and yet thou runnest blindly, now to one statue, and then to another, and muttcrest, “Our Father.” There is not the least doubt but that the superstition which now prevails under the Papacy, is even more gross than that which prevailed among the Jews. But to say nothing of the Papists, because they mutter, “Our Father,” before their statues, there is no doubt but that when they present their prayers to statues, they consider God’s power to be in them.
We must now, then, bear in mind, that the Jews were not only condemned, because they burnt incense and offered sacrifices to idols, but because they transferred the glory of God to their statues, when they asked salvation from them. And as this was not done in express words, the Prophet here brings to light their impious thoughts; for they did not raise up their minds and thoughts to God, but turned them to their statues.
It afterwards follows, They have turned to me the neck (60) and not the face In these words, God again confirms what he had before said, that the apostasy or defection of the people was more manifest than what could be disguised by any colorings. He then adds, Yet (the ו is to be taken here adversatively) in the time of their affliction, they will say, Arise, and save us God here complains that the Jews most strangely abused his kindness; for they came to him when any grievous calamity constrained them. “What have I to do with you?” he says, “Ye are wholly devoted to your idols, ye call them your fathers, and ascribe to them the glory of your salvation, when things go on peaceably with you; but when your idols in time of distress give you no aid, then ye return to me and say, Arise, and save us; but, since idols are your fathers, and ye expect salvation from them, I shall have nothing to do with you; be contented with your idols, and trouble me no more, for I have been forsaken by you.”
(59) The words employed by Calvin are the technical terms, latria and dulia , the fictions of the Papists. The first means specifically worship, and the second, service, obedience. The verb δουλεύω in the New Testament is never used in the sense of worshipping or adoring, but of serving and obeying: but to bow to images or to kiss them, is an act of adoration, and not of service. — Ed
(60) The “neck” here means evidently the hinder part, for it is in contrast with “face;” and the word generally means the hinder part. Hence it is properly rendered here “back” in our version and by Blayney, and so by the Targum and the early versions, except the Syriac, which retains the hinder part of the neck. We have no single word, except it be nape, which denotes the back part of the neck. There is one in Welsh, “ (lang. cy) gwegil,“ and so in Latin, “ cervix,“ and in Greek, ἀυχὴν But the Septuagint have adopted here “ νῶτα — backs.” — Ed
Fuente: Calvin’s Complete Commentary
(27) Saying to a stock . . .The stock and the stone represent respectively the images of wood and marble. In Hebrew the latter word is feminine, and thus determines the parts assigned to them in the figurative parentage.
To a stock, Thou art my father.Literally, to a tree. The words seem as if they were an actual quotation from the hymns of the idolatrous ritual.
In the time of their trouble.So in Hosea (Hosea 2, 3) it is the discipline of suffering that leads the adulterous wife to repentance. In times of trouble and dismay those who had before turned their backs on Jehovah shall seek Him with outstretched hands, and the cry for help. The prophet half implies that then it maybe too late till chastisement has done its perfect work.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
27. In the time of trouble As with the prodigal when he “began to be in want,” or the sailors with Jonah in the storm. A little pressure of calamity will often develop a vivid sense of God, and most fervent appeals for mercy and help.
Fuente: Whedon’s Commentary on the Old and New Testaments
DISCOURSE: 1030
THE FOLLY OF NEGLECTING GOD
Jer 2:27-28. They have turned their back unto me, and not their face; but in the time of their trouble they will say, Arise, and save us! But where are thy gods that thou hast made thee? Let them arise, if they can save thee in the time of thy trouble.
AMONGST the various powers which distinguish man from all the rest of the creation, is the faculty of looking forward to future events, and of receiving, by anticipation, impressions suited to them. This faculty is given to him principally for the furtherance of his eternal welfare: and, if he used it aright, he could not fail of attaining eternal blessedness. But as he abuses his other powers, so does he grievously misimprove this: he employs it for the purpose of temporal advancement; but forgets its use in reference to eternity. Hence, till affliction bring him to a juster view of his condition, he casts off all fear of God, and lives, as it were, without God in the world. Of this God complained respecting his people of old; and at the same time he warned them of the bitter consequences that would ensue from it; for, if they persisted in looking to their false gods in the time of prosperity, they should have none other to assist them in the season of adversity.
From the words thus explained, we may take occasion to shew,
I.
The conduct of sinners towards their God
Man in every age, especially if he have any knowledge of a Supreme Being, pursues nearly the same course, till he has been converted by Divine grace.
In the text we behold how he conducts himself,
1.
In a state of ease
[It is surprising to see how entirely men banish from their minds all thoughts of God. Though called and invited to draw nigh to him, they cannot be prevailed upon to bow their knees before him, and to seek his face in prayer [Note: Isa 64:7.]. If at any time they draw nigh to him in public, it is not really to know his will, or to enjoy his presence, but merely to perform a duty, in which their hearts are not at all engaged [Note: Mat 15:8.].
But the expression in our text imports, not merely a neglect of God, but a contempt of him also. And a most awful mark of contempt it is, to turn our back upon him when he calls us, instead of turning to him our face. Yet thus it is that we treat him, exactly as his people did even in his very temple [Note: Eze 8:16.]: we all have idols in our hearts; and those we serve to the utter neglect of God; and, when reminded of our duty to him, we cry, Who is the Lord? I know him not; I will have nothing to do with him I desire not the knowledge of his ways [Note: Compare Jer 2:31, with Exo 5:2. Psa 12:4; Psa 81:11. Job 21:14-15. Isa 30:11.].]
2.
In a state of trouble
[Few are so hardened in iniquity, but they will begin to reflect on their ways when they come into trouble: they will pour out a prayer, when Gods chastening is upon theme [Note: Isa 26:16.]. Even hypocrites [Note: Psa 78:34-37.], yea and heathens too [Note: Jon 1:5.], when reduced to great extremities, will cry for help: In their affliction, says God, they will seek me early [Note: Hos 5:15.]. Nay more, they will express, not only importunity, but, as our text intimates, a considerable measure of impatience also: as if God were bound immediately to interpose for them, though they have rejected and forgotten him days without number [Note: ver. 22. with Isa 58:3.]. The whole of their conduct is beautifully set forth in the preceding context, under the image of a wild ass. She, when seeking her mate, is so wild, that no one will attempt to catch her: but, when the time is come for her to be delivered of her young, she may easily be caught [Note: ver. 23, 24.]. So it is with sinners, when bent upon the gratification of their earthly and sensual desires, they prosecute their own ways without restraint, and laugh at all our efforts to apprehend them: but, when burthened and bowed down with trouble, they will suffer us to approach them, and will bear to hear the voice of counsel and reproof. Their affliction represses for a season their spirit of rebellion, and brings them to a better mind.]
Still however their conduct is most perilous, as will appear, whilst we shew,
II.
The folly and danger of it
To manifest this, we need only consider,
1.
The disappointment it will occasion
[Even now, in the midst of all their pursuits, we would ask the ungodly. Whether they have ever found any solid satisfaction in the vanities of time and sense? and has not the creature invariably proved to them a broken cistern, that could hold no water [Note: ver. 13.]? Yes assuredly, they have spent their money for that which is not bread, and laboured for that which satisfieth not [Note: Isa 55:2.] or rather, as it is well expressed, Have sought to fill their belly with the east wind [Note: Job 15:2.]. And this is what God has repeatedly forewarned them of in his blessed word: Let not him that is deceived trust in vanity; for vanity shall be his recompence [Note: Job 15:31.]. And if even now, in the time of their sufficiency, they be in straits [Note: Job 20:22.], how much move, when they come into trouble, may it be asked, What fruit have ye of these things whereof ye are now ashamed? Will their pleasures, their riches, or their honours, which they once sought with such avidity, then comfort them? Alas! how little can such things do to assuage even the pains of a diseased body, and much more to pacify a guilty conscience, and to compose the mind, in the prospect of death and judgment! Truly, miserable comforters are they all. Yet to them will God leave us in the day of our calamity, if we will persist in making them our idols during the season of our health. This he tells us in our text; Let the gods that thou hast made to thee, arise and save thee. It was thus that he mocked his people of old, when they had withstood all the corrections of his providence [Note: Jdg 10:10-14.]: and thus he has declared that he will mock us also, if we continue obstinately to withstand all the overtures of his love and mercy [Note: Pro 1:24-31.].
But, even supposing that the vanities of this world were not so ineffectual for our present support as they are found to be, of what use or benefit will they be found when we are standing at the judgment-seat of Christ? Will they interpose between us and an angry God? or will they descend with us into those gloomy mansions to which their votaries will be doomed, and there alleviate the anguish of our minds? Will the friends, by whom we were induced to turn our back on God, confirm to us all the promises they made to us, and obtain for us that blessedness which they so confidently assured us was in no danger of being lost? Ah, the disappointment which we shall feel in that day, when no possibility remains of rectifying our error! How shall we curse our folly for giving way to such delusions, and feel that truth which we are now so backward to believe, that they who observe lying vanities, forsake their own mercies [Note: Jon 2:8.]!]
2.
The reflections to which it will give rise
[Here we will not give ourselves time for consideration; but when we come into the eternal world, we shall have nothing else to do [Note: Wisd. 5:4.]: and then how inexpressibly painful will it be to reflect, I once had a God of infinite love and mercy calling me to accept of reconciliation with him; I had a Saviour too who offered to cleanse me in his blood from all my sins, and to clothe me in the robe of his own unspotted righteousness: by his Holy Spirit also my Saviour strove with me, to bring me to repentance, and to guide my feet into the way of peace. Once had I ordinances, wherein I might have enjoyed my God; and ministers by whom I might have been led to the great Shepherd and Bishop of my soul. But now all those blessings are withdrawn, and are for ever hid from my eyes. I valued them not when they were within my reach: I had no taste but for the vanities of this world; and, like Esau, I sold heaven itself for a poor worthless momentary enjoyment: now too, like him, I am rejected, and could find no place of repentance in my Fathers mind, though I should seek it ever so carefully with tears [Note: Mat 23:37-38. with Heb 12:16-17.]. Now I find that Gods word was true; and that the harvest which we must reap accords with the seed we sowed: I reap now nothing but corruption, because I sowed only to the flesh; whereas, if I could have been prevailed upon to sow unto the Spirit, I should at this moment have been reaping everlasting life [Note: Gal 6:7-8.]. I now call to my God, and beg him to send me only a drop of water to cool my tongue; but he bids me go for relief to the gods which I preferred before him, and reminds me, that, having received the consolations which I desired, I have no other to expect at his hands [Note: Luk 16:24-26.].
Such is the portion of those who neglect God: they sow the wind, and they reap the whirlwind [Note: Hos 8:7.].]
Address
1.
Those that are at ease in their sins
[You think it time enough to seek the Lord when you are no longer able to enjoy the world. But are you sure that time will be afforded you, if you neglect the present hour; or that God will hear you, when your prayers are extorted only by pain and terrors? Such delays receive but little countenance from God in the passage we are considering, or indeed in any other part of Holy Writ [Note: See Psa 81:11-12. Hos 4:17. Luk 19:42.]. Seek then the Lord whilst he may be found; call ye upon him whilst he is hear [Note: Isa 55:6.].
2.
Those who are brought into any kind of trouble
[Now then at least is the time for you to call upon your God; for when will you do it, if not in the time of trouble? Will you stay till you are summoned before his judgment-seat? Will you not begin to look for the Bridegroom, till he has already entered into his house, and the door is shut? O look upon your affliction as the voice of God: receive it as a messenger sent from him to prepare you for his presence: and remember, if he has warned you of your danger, he has also given you encouragement to turn unto him. He has shewn you, in his reception of the Prodigal, how ready he is to receive returning penitents [Note: Luk 15:20-24.]; and, in his mercy to Manassch, how great iniquities he can pardon [Note: 2Ch 33:10-13.]. Only return then unto him; so iniquity shall not be your ruin.]
3.
Those who have already begun to seek the Lord
[Say, Whether it has been in vain to seek the Lord? Has he been a wilderness to you, or a land of darkness [Note: ver. 31.]? Has he not done more for you than the world over did, and rendered you happier than you ever were in the days of your vanity? Be thankful to him then that he ever enabled you to choose the good part, which shall never be taken away from you. If trouble come to you, you have no need to fear [Note: 1Pe 3:13.]; for it is sent by him in love to purge you from your remaining dross, and fit you for his presence, where is fulness of joy for evermore.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Jer 2:27 Saying to a stock, Thou [art] my father; and to a stone, Thou hast brought me forth: for they have turned [their] back unto me, and not [their] face: but in the time of their trouble they will say, Arise, and save us.
Ver. 27. Saying to a stock, Thou art my father, ] i.e., My God. Isa 44:17 We are not the children of fornication, said those boasting Jews; Joh 8:41 that is, we are not idolaters, who say, as here, to a stock, Thou art my father. The Samaritans they called bastards.
But in the time of their trouble they will say, Arise, and save us.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
stone. Here feminine, to agree with mother.
Fuente: Companion Bible Notes, Appendices and Graphics
to a stock: Jer 10:8, Psa 115:4-8, Isa 44:9-20, Isa 46:6-8, Hab 2:18, Hab 2:19
brought me forth: or, begotten me
for they: Eze 8:16, Eze 23:35
their back: Heb. the hinder part of the neck
but in the time: Jer 2:24, Jer 22:23, Jdg 10:8-16, Psa 78:34-37, Isa 26:16, Hos 5:15, Hos 7:14
Reciprocal: Jdg 4:3 – cried 2Ki 3:13 – get 2Ki 13:4 – Jehoahaz 2Ki 22:17 – have forsaken 2Ch 29:6 – turned away Psa 27:5 – For in Isa 33:2 – our salvation Isa 42:17 – be greatly Isa 44:11 – all his Isa 45:16 – General Isa 45:20 – they Jer 3:4 – My father Jer 3:9 – committed Jer 7:24 – backward Jer 14:3 – they were Jer 17:13 – all that Jer 18:17 – show Jer 22:22 – surely Jer 32:33 – turned Jer 37:3 – Pray Eze 8:10 – every Eze 16:17 – and didst Eze 22:6 – the princes Eze 22:26 – priests Dan 9:7 – unto us Hos 2:5 – hath done Hos 4:7 – therefore Hos 4:12 – ask Hos 4:19 – and Hos 10:6 – receive Amo 5:2 – none Jon 1:6 – arise Mic 3:4 – cry Zec 11:15 – a foolish Mat 27:24 – and washed
Fuente: The Treasury of Scripture Knowledge
Jer 2:27. The thing of which the people of Israel will be ashamed is their silly devotion to dumb idols described in this verse. The first two clauses are not intended to be direct quotations from the people, for they never actually said those things; the thought is their conduct logically said them. Certainly no being hut ones creator would have the right to such devotion as they were giving to idols that were made of1 a stock (a tree) or a stone. Thus their service to such objects implied that they had been produced by them. Have turned their back unto me is a direct charge from the Lord against liis people, and that was what justified the implied statements in the beginning of the verse. For all of this they were being punished or would he in a little while, and for it all they were to be heartily ashamed. The last clause is on that subject and the form of their expression of grief is well described in Psalms 137. The same is historically described in Ezekiel 37; Ezekiel 11 about the dry bones.
Fuente: Combined Bible Commentary
2:27 Saying to a tree, Thou [art] my {o} father; and to a stone, Thou hast brought me forth: for they have turned [their] back to me, and not [their] face: but in the time of their trouble they will say, Arise, and save us.
(o) Meaning, that idolaters rob God of his honour: and where as he has taught to call him the father of all flesh, they attribute this title to their idols.
Fuente: Geneva Bible Notes
The leaders had advocated worshipping the creation, rather than the Creator, and had promoted the worship of Asherah poles and stone pillars. These were phallic symbols in Canaanite religion that represented the powers of creativity and fertility. [Note: Craigie, p. 39.] Instead of looking to the Lord, they had turned their backs on Him. Still, when trouble came, they would cry out to Yahweh to save them.