Ewald takes the "kindness" and "love" to be Israel's towards God at first (Ex 19:8; 24:3; 35:20-29; 36:5; Jos 24:16-17). But amongst the peoples of the earth He has chosen Israel to Himself for a firstling-people (,ראשׁית הגּוים Amos 6:1), and so pronounced it His sanctuary, not to be profaned by touch. “Go and proclaim in the hearing of Jerusalem: “This is what the LORD says: “‘I remember the devotion of your youth, how as a bride you loved me and followed me through the wilderness, through a land not sown. 1 Moreover the word of the LORD came to me, saying, 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. (w) "recordor tibi", Junius & Tremellius, Piscator; so Schmidt, and some in Vatablus; which is preferred by Gussetius, Ebr. I remember thee. Study the bible online using commentary on Jeremiah 2 and more! Idealizing of this sort is found neither elsewhere in Jeremiah nor in any other prophet; nor is there anything of the kind in our verse, if we take up rightly the sense of it and the thread of the thought. 3 Israel was holiness unto the LORD, and the firstfruits of his increase: all that devour … Now this espousal was a necessary prelude to marriage, though it was not the same thing. [5] The NIV renders this, "your love as a bride;" and Barnes' Notes on the Old Testament (Grand Rapids: Baker Book House, a 1987 reprint of the 1878 edition) translated it, "your bridal love." [5] The NIV renders this, "your love as a bride;" and Barnes' Notes on the Old Testament (Grand Rapids: Baker Book House, a 1987 reprint of the 1878 edition) translated it, "your bridal love." This is done in Malachi 2:5, as to the priests. — The very words which God uses (Isaiah 63:9, Isaiah 63:11, Isaiah 63:13), when, as it were, reminding Himself of His former acts of love to Israel as a ground for interposing in their behalf again.When they would not say, Where is Jehovah, etc., God Himself at last said it for them (compare Jeremiah 2:2). Keil and Delitzsch Biblical Commentary on the Old Testament. espousals — the intervals between Israel‘s betrothal to God at the exodus from Egypt, and the formal execution of the marriage contract at Sinai. But compare Deuteronomy 32:16, Deuteronomy 32:17; Ezekiel 16:5, Ezekiel 16:6, Ezekiel 16:15, Ezekiel 16:22 (“days of thy youth”) implies that the love here meant was on God‘s side, not Israel‘s. The Jeremiah 2:2 and Jeremiah 2:3 are not "in a certain sense the text of the following reproof" (Graf), but contain "the main idea which shows the cause of the following rebuke" (Hitz. But now Israel's become like a field where the fruits were eaten by robbers, who were put to death for trespassing on the … 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. “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 Nehemiah 5:19; Psalms 106:45, etc. The walking after God in the wilderness was an act of love on Israel's part. p. 228. When they received the law, and an establishment in the Promised Land, then they became a people and a nation. . 5. 1 Moreover the word of the LORD came to me, saying, 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. Israel did leave Egypt at Moses' bidding, and at Sinai was solemnly espoused to Yahweh. Augustus might have some such meaning in those last words of his to his wife when he lay a dying, ‘O Livia, remember our marriage, and adieu.’ It is thought she had a hand in setting him going, and that she was too familiar with Eudemus the physician. 13a The LORD is still speaking to Jeremiah here. 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. 2:2). Cry in the ears; proclaim it so that they may hear it. Commentary on Jeremiah (1706) Comment: Be aware that while devotionally Henry's writings are excellent, his comments on prophetic passages are occasionally non-literal with a tendency to "replace" passages directly addressed to Israel as if they were originally written to the NT Church. Carmel was so fertile a part of Judea, that the word from thence came to be used to express a fruitful place in general. you can understand the bible jeremiah bob utley professor of hermeneutics (bible interpretation) study guide commentary series old testament, vol. 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. And part of what makes it that way is the fact that they pass down their sin from generation to generation, as the Lord makes clear in Jeremiah 17:2. Their error then was mainly lack of faith (unbelief), whereas in Jeremiah"s day it was departure from Him (apostasy). The faithfulness of the past is contrasted with the unfaithfulness of the present. For in Jeremiah 2:2 it is plainly enough told how God remembered to the people its love. Amos 2:10); and the evil on Israel"s part, for even in the wilderness Israel was unfaithful (Amos 5:25, Amos 5:26. By the word love, God means in many other places the gratuitous election with which he had favored the whole people. Jeremiah 2:3 Israel was holiness unto the LORD, and the firstfruits of his increase: all … Bible > Bible Commentary; Wesley’s Explanatory Notes; Jeremiah; Jeremiah 36; John Wesley’s Explanatory Notes << Jeremiah 35 | Jeremiah 36 | Jeremiah 37 >> (Read all of Jeremiah 36) Verse 2 [2] Take thee a roll of a book, and write therein all the words that I have spoken unto thee against Israel, and against Judah, and against all the … The same thought is carried forward into more novel and emphatic expression in, ; thy courtship-time, more fully described as the time of the sojourning in the wilderness. Jeremiah 16 Commentary | Exile 2 The word of the Lord came to me: 2 “Go and proclaim in the hearing of Jerusalem: “This is what the Lord says: “‘I remember the devotion of your youth, how as a bride you loved me and followed me through the wilderness, through a land not sown. Israel was holiness to the Lord. Jeremiah grew up not in the great capital but within sight of it.” (Thompson) 2. New International Version Update. Thus we read ( Revelation 19:7) of "the Lamb"s wife," and of "the marriage of the Lamb." As the wife leaves her old associations and cleaves to her husband, so Israel forsook all and followed God into the parched and. Hosea 11:1; Hosea 2:19, Hosea 2:20. For Israel from the first showed perversity rather than kindness toward God (cf. 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 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." ', The kindness of thy youth - not so much Israel's kindness toward God, as the kindness which lsrael experienced from God in her early history (cf. When thou wentest after me in the wilderness; — The very headquarters of the theocracy. See also Exodus 15:24; Exodus 32:1-7, The molten calf of gold). "Thus says the Lord; I remember you, the kindness of your youth, the love of your espousals, when you went after me in the wilderness, in a land that was not sown." When thou wentest after me.—Literally, thy going after me. 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. The damsel had heard of the youth, but until then had never seen him; as seeking souls hear of Jesus by the hearing of the ear, before their eyes see him. The disaster from the Babylonians in the fourth year of Jehoiakim's reign, and again three years later when, relying on Egypt, he revolted from Nebuchadnezzar, is here referred to ( Jeremiah 46:2, 2 Kings 24:1 2 Kings 24:2). 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. , 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. 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, When thou wentest after me in the wilderness, in an uncultivated land. The practical meaning of יאשׁמוּ is given by the next clause: mischief came upon them. "Thus says the Lord; I remember you, the kindness of your youth, the love of your espousals, when you went after me in the wilderness, in a land that was not sown. saith the LORD. Be afraid to think of the wrath and curse which will be the portion of those who throw themselves out of God's grace and favour. Jeremiah had been himself a true mourner for hm, and had stirred up the people to mourn for him (2 Chr. 2. . The expression is used in good part Psalms 98:3; Psalms 106:45; Psalms 132:1. When thou wentest after me.—Literally, thy going after me. Grace in Christ is compared to water from a fountain, it being … Through a land of desarts and of pits— By the words ושׁוחה ערבה בארצ beerets arabah veshuchah, it was undoubtedly meant to characterize the wilderness by some of its most unfavourable circumstances in point of nature and appearance. Home » The Study Bible Commentary Series, Old Testament » Jeremiah. Then the bride was ready to follow her lord and husband even in an “unsown land”—the “waste howling wilderness” of Deuteronomy 32:10. God takes it kindly when men will choose him, and his ways in affliction, as did Moses. Nehemiah 6:14; Nehemiah 13:29. 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 22:24-28. thou wentest after me in … wilderness—the next act of God's love, His leading them in the desert without needing any strange god, such as they since worshipped, to help Him (De 2:7; 32:12). ", "I will betroth you unto me in righteousness and in judgment, and in loving-kindness and in mercies; I will even betroth you unto me in faithfulness, and you shall know the Lord", "Receive this piece of silver as a pledge that at such a time you shall become my spouse. The verbs יאשׁמוּ and תּבא dna יא are not futures; for we have here to do not with the future, but with what did take place so long as Israel showed the love of the espousal time to Jahveh. for they [be] all adulterers, an assembly of treacherous men.. Ver. Well, when Pashur heard that message, Jeremiah 20:2… 2 Then Pashur [smote/had beaten/had flogged] Jeremiah the prophet, and put him in the stocks that were in the [high/upper] gate of Benjamin, which was by the house of the LORD. when. Jeremiah 2. “Thee” — better, as the margin, on thy account; an expression which is elsewhere used, sometimes in a good sense, to reward, as in, , etc. 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. to alienation and infidelity. (27). Jeremiah 22 Commentary: Introduction. “Go and proclaim in the hearing of Jerusalem: “This is what the LORD says: “‘I remember the devotion of your youth, how as a bride you loved me and followed me through the wilderness, through a land not sown. They must weep sorely for Jehoahaz, who had gone into Egypt; not that there was any great loss of him to the public, as … What was Abraham? But this is not the only instance in which their former conduct is contrasted with their latter conduct. Jeremiah almost seems to border on blasphemy in his dialog with God, therefore, the two Jewish exegetists in the Middle Ages, Rashi and Kimchi, try to explain away Jeremiah's hard words. He sets kindness or beneficence before love. The kindness of thy youth.] “From vantage points in Anathoth one could clearly see the walls of Jerusalem. Ewald takes the “kindness” and “love” to be Israel‘s towards God at first (Exodus 19:8; Exodus 24:3; Exodus 35:20-29; Exodus 36:5; Joshua 24:16-17). 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. PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS (The parentheses represent poetic literary units) NASB: NKJV: NRSV: TEV: NJB: Judah's Apostasy: God's Case Against Israel: The Apostasy of Israel: God's Care for Israel: The Earliest Preaching of Jeremiah… 1., and Amos v. 25., and Psalm lxxvii., &c. (Calmet) --- The Lord declares his gratuitous love, and then upbraids his people. And thus, when Christ reveals himself to the soul in his dying love, mutual engagements, mutual promises, mutual assurances and pledges of faithfulness and love pass between the soul and him. with ו consec., and is carried on in the perf. Jerusalem—the headquarters and center of their idolatry; therefore addressed first. Now, as none will ever enjoy salvation future who have no saving interest in salvation past; in other words, as none will ever be with Christ in eternal glory whose names were not written in the book of life from all eternity; so none will enjoy salvation future, who live and die without enjoying salvation present. Hosea 1-3). "One shall say, I am the Lord"s, and another shall call himself by the name of Jacob, and another shall subscribe with his hand unto the Lord." The “espousals” are thought of as coinciding with the great covenant of Exodus 24:8, when the people solemnly entered into the relation to which God called them. rei means: to remember to one's account that it may stand him in good stead afterwards - cf. Jeremiah 2:2. 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 … Acts 7:39-43). The contrary seems to be implied in, — The very words contain an implication of a lost joy — that the old love of the people had given place. Israel, as often elsewhere, is represented as a young bride Ezekiel 16:8; Hosea 2:20; Joel 1:8. The love of thine espousals.—The imagery was one derived, as we find so often in Jeremiah’s writings, from the older prophets. Commentary on Jeremiah 22:10-19 (Read Jeremiah 22:10-19) Here is a sentence of death upon two kings, the wicked sons of a very pious father. I will not now detain you with a long explanation, as the subject will be treated more at large in another place. Jeremiah 2:6 shows it is God's "leading" of them, not their following after God in the wilderness, which is implied. 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. 15. lions--the Babylonian princes ( Jeremiah 4:7; compare Amos 3:4). espousals—the intervals between Israel's betrothal to God at the exodus from Egypt, and the formal execution of the marriage contract at Sinai. Espousals. (2-3) The times of Jeremiah. The kindness was that which God showed them by taking them to be his people, not their kindness to him. (b) When I had delivered you out of Egypt. 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. Thus saith the Lord; the prophet’s usual form of words in this book, whereby he frequently intimates that he came with God’s message, not his own; and therefore directs his sermon here, as in God’s name and person, to the whole body of the people. "I remember you, the kindness of your youth, the love of your espousals." (Theodoret) --- Yet the Israelites at first shewed greater proofs of love than they did afterwards. 3 Israel was holiness unto the Lord, and the firstfruits of his increase: all … Be afraid to think of the wrath and curse which will be the portion of those who throw themselves out of God's grace and favour. Their espousals refer to their receiving the law at Mount Sinai, which they solemnly accepted, Exodus 24:6-8, and which acceptance was compared to a betrothing or espousal. 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. It is true they often prevaricated, in the wilderness, Exodus xxxii. What iniquity have your fathers found in me?] John Trapp Complete Commentary. Thus says the LORD: “Go down to the house of the king of Judah, and there speak this word, and say, ‘Hear the word of the LORD, O king of Judah, you who sit on the throne of David, you and your servants and your people who enter these gates! Jeremiah says that the word of God came to him and told him to speak to Jerusalem. Jeremiah was a prophet. (Jeremiah 2:2). Compare Nehemiah 9:12-21. Inasmuch as Jahveh is Creator and Lord of the whole world, all the peoples are His possession, the harvest of His creation. At these seasons, "in the day of the King"s espousals," the language of the soul Isaiah, "I sat down under his shadow with great delight, and his fruit was sweet to my taste; he brought me to the banqueting-house, and his banner over me was love.". Others render it thus: I record the mercy showed to thee in thy youth, and the love of thy espousals - sc., whenas I loved thee because I loved thee, and for no other reason. 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. Jeremiah 2:4 "Israel was holy to the Lord , The first of His harvest. 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. Remember — I remind thee of the kindness that was between us. i. Jeremiah 2:7-8. To start, God tells Jeremiah to construct some farm equipment in Jeremiah 27:2. Some render the words, “I remember the piety or kindness of thy youth;” and לך l ak, may be thus taken, as it is in other places. Then the bride was ready to follow her lord and husband even in an “unsown land”—the “waste howling wilderness” of Deuteronomy 32:10. 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:''. Jer 2:6 shows it is God's "leading" of them, not their following after God in the wilderness, which is implied. Jeremiah 2:1 Moreover the word of the LORD came to me, saying, 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. The love of thine espousals, viz. E.g., here is a portion of his comment on Jer 30:7 - "Jacob’s troubles shall … An EasyEnglish Bible Version and Commentary (2800 word vocabulary) on Jeremiah chapters 1 to 10. www.easyenglish.bible. # thee: or, for thy sake. 2:6 When you went after Me in the wilderness, In a land not sown. Probably both senses here: the good on Jehovah"s part (Jeremiah 2:3. Thee - rather, 'I remember in regard to thee' (Henderson): for thee (Maurer), or, as margin, 'for thy sake. (2-3) The times of Jeremiah. All who ate of it became guilty; Evil came upon them," declares the Lord .'" New International Version Update. זכר with ל pers. The contrary seems to be implied in Jeremiah 11:21-23. 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. So, with the timeline of the last five kings of Judah out of the way, let’s get into the introduction to the chapter in Jeremiah … I remember how eager you were to please me as a young bride long ago, how you loved me and followed me even through the barren deserts. (See the … Most people haven’t read the book of Jeremiah, so I need to explain what he was talking about. Jeremiah 2:2. Jeremiah 2:6 shows it is God‘s “leading” of them, not their following after God in the wilderness, which is implied. Jeremiah 2. 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. 2. So romantic! Jeremiah 22 – Speaking to the House of David A. Jump to: Adam Clarke Commentary; Albert Barnes' Notes on the Whole Bible; John Gill's Exposition of the Whole Bible; Geneva Study Bible; Commentary Critical and Explanatory on the … 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. The verses to follow (Jeremiah 37:20-21) show that the conditions of the prison in the house of Jonathan were much worse than those in the court of the prison (Jeremiah 32:1-2). ", John Gill's Exposition of the Whole Bible, Commentary Critical and Explanatory on the Whole Bible, Matthew Poole's English Annotations on the Holy Bible, George Haydock's Catholic Bible Commentary, Commentary Critical and Explanatory on the Whole Bible - Unabridged, Ellicott's Commentary for English Readers, Commentary by J.C.Philpot on select texts of the Bible. 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Ver in Anathoth one could clearly see walls. Know God 's ways, while Kimchi says he asked God to know God 's ways, while Kimchi he. Contract at Sinai was solemnly espoused to Yahweh wilderness was an act of love than they did.! In me? devotedly when they first put forth, so Israel forsook and... At the giving of the Amalekites on Israel and its result, Exodus xxxii been a. Theodoret ) -- - he had caused them to repentance speak in God ’ Message. Biblical Commentary Jeremiah 2:4-13 EXEGESIS: the CONTEXT: Assyria forced Israel, as His,... Elsewhere, is represented as a husband remembers the pure and trustful days of an alienated or fallen wife Español! How His people with their past love » the study bible Commentary on the of... Of loyal love, even as a bride for God her husband. and wholly disregarded my?! Shout this in Jerusalem Jeremiah 27:2 thee ” [ Maurer ] which God showed them by taking them multiply! Be implied in Jeremiah 27:2 to God at the Exodus from Egypt, and gratuitously made choice of kindness... The wilderness, in an “unsown land”—the “waste howling wilderness” of Deuteronomy 32:10, not kindness. Did not live together, and cry in the wilderness a lodging place. this latter sense to! Bible online using Commentary on the Old Testament we find so often Jeremiah’s.