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2. Israel Forsakes God

Moreover the word of the Lord came to me, saying, 2Go 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. 3Israel was holiness unto the Lord, and the firstfruits of his increase: all that devour him shall offend; evil shall come upon them, saith the Lord. 4Hear ye the word of the Lord, O house of Jacob, and all the families of the house of Israel:

5Thus saith the Lord, What iniquity have your fathers found in me, that they are gone far from me, and have walked after vanity, and are become vain? 6Neither said they, Where is the Lord that brought us up out of the land of Egypt, that led us through the wilderness, through a land of deserts and of pits, through a land of drought, and of the shadow of death, through a land that no man passed through, and where no man dwelt? 7And I brought you into a plentiful country, to eat the fruit thereof and the goodness thereof; but when ye entered, ye defiled my land, and made mine heritage an abomination. 8The priests said not, Where is the Lord? and they that handle the law knew me not: the pastors also transgressed against me, and the prophets prophesied by Baal, and walked after things that do not profit.

9Wherefore I will yet plead with you, saith the Lord, and with your children’s children will I plead. 10For pass over the isles of Chittim, and see; and send unto Kedar, and consider diligently, and see if there be such a thing. 11Hath a nation changed their gods, which are yet no gods? but my people have changed their glory for that which doth not profit. 12Be astonished, O ye heavens, at this, and be horribly afraid, be ye very desolate, saith the Lord. 13For my people have committed two evils; they have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water.

14 Is Israel a servant? is he a homeborn slave? why is he spoiled? 15The young lions roared upon him, and yelled, and they made his land waste: his cities are burned without inhabitant. 16Also the children of Noph and Tahapanes have broken the crown of thy head. 17Hast thou not procured this unto thyself, in that thou hast forsaken the Lord thy God, when he led thee by the way? 18And now what hast thou to do in the way of Egypt, to drink the waters of Sihor? or what hast thou to do in the way of Assyria, to drink the waters of the river? 19Thine own wickedness shall correct thee, and thy backslidings shall reprove thee: know therefore and see that it is an evil thing and bitter, that thou hast forsaken the Lord thy God, and that my fear is not in thee, saith the Lord GOD of hosts.

20For of old time I have broken thy yoke, and burst thy bands; and thou saidst, I will not transgress; when upon every high hill and under every green tree thou wanderest, playing the harlot. 21Yet I had planted thee a noble vine, wholly a right seed: how then art thou turned into the degenerate plant of a strange vine unto me? 22For though thou wash thee with nitre, and take thee much sope, yet thine iniquity is marked before me, saith the Lord GOD. 23How canst thou say, I am not polluted, I have not gone after Baalim? see thy way in the valley, know what thou hast done: thou art a swift dromedary traversing her ways; 24A wild ass used to the wilderness, that snuffeth up the wind at her pleasure; in her occasion who can turn her away? all they that seek her will not weary themselves; in her month they shall find her. 25Withhold thy foot from being unshod, and thy throat from thirst: but thou saidst, There is no hope: no; for I have loved strangers, and after them will I go. 26As 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, 27Saying 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. 28But where are thy gods that thou hast made thee? let them arise, if they can save thee in the time of thy trouble: for according to the number of thy cities are thy gods, O Judah. 29Wherefore will ye plead with me? ye all have transgressed against me, saith the Lord. 30In vain have I smitten your children; they received no correction: your own sword hath devoured your prophets, like a destroying lion.

31O generation, see ye the word of the Lord. Have I been a wilderness unto Israel? a land of darkness? wherefore say my people, We are lords; we will come no more unto thee? 32Can a maid forget her ornaments, or a bride her attire? yet my people have forgotten me days without number. 33Why trimmest thou thy way to seek love? therefore hast thou also taught the wicked ones thy ways. 34Also in thy skirts is found the blood of the souls of the poor innocents: I have not found it by secret search, but upon all these. 35Yet thou sayest, Because I am innocent, surely his anger shall turn from me. Behold, I will plead with thee, because thou sayest, I have not sinned. 36Why gaddest thou about so much to change thy way? thou also shalt be ashamed of Egypt, as thou wast ashamed of Assyria. 37Yea, thou shalt go forth from him, and thine hands upon thine head: for the Lord hath rejected thy confidences, and thou shalt not prosper in them.

As there are two readings in Hebrew, two meanings are given; for some think the verb to be, עבד obed, and others, עבר ober, the two letters being very similar. If we read, “I will not pass over,” or, I will not transgress, the sense is, “When I broke thy yoke;” that is, “When I delivered thee from the tyranny of Egypt, then thou didst pledge thy faith to me.” The covenant then made between God and the Israelites was mutual; for as God received them under his protection, when he became, as it were, their patron, so they, on the other hand, promised to submit to his authority. If we take this reading, the passage is an expostulation; as though God condemned here the people, for their ingratitude and perfidy. But the Prophet seems to mean another thing; and therefore I prefer the other reading, “I will not serve:” and yet I reject what interpreters have alleged; for this passage, I have no doubt, has been perverted. The prevailing exposition has been this, “I will not serve idols;” and they who seemed endued with some judgment did not see that this sense is unsuitable, and strained, or too far — fetched: and it may have been, and it seems to me probable, that for this reason the letter has been changed; for all gave this explanation, “Thou hast said, I will not serve idols:” but it is wholly a strained comment.

Now, on the contrary, I think that God here complains that the liberty which he had given to his people was turned into licentiousness: and this view is exactly suitable, as it is evident from the context, — For from old time have I broken thy yoke and burst thy bonds: therefore thou hast said, (the ו here is an illative,) I will not serve; that is, “When thou oughtest to have devoted thyself to me, who had become thy Redeemer, thou thoughtest that liberty to do thine own will was granted thee.” And then the proof given of this is in every way appropriate, for on every high hill, and under every shady tree, didst thou run here and there like a harlot Then God shews that his redemption had been ill bestowed on the ungodly, who made a bad use of their privilege; for hence it was that they gave themselves up to all kinds of lasciviousness.

If any one prefers the other reading, I will not contend with him; and then the sense is, “I have long ago shaken off thy yoke, and burst thy bands; and thou hast said, (he speaks of the people as of a woman, for the feminine gender is used; and this is done, because God sustained the character of a husband towards that people; and whenever he accused them of defection, it was as though a husband charged an unchaste wife with the crime of adultery,) thou hast then said to me, that is, promised to me that thou wouldest not transgress;” or, in other words, “thou hast promised to be faithful to me, and pledged mutual chastity.” Then the particle, כי, ki, which is commonly a causative, is to be taken here, according to its meaning in some other parts of Scripture, as an adversative, Yet on every high hill and under every shady tree, thou didst run here and there like harlots, who are seeking lovers.

But as I have already said, it seems to me more probable that God is here expostulating with the people, because they availed themselves of the favor of liberty as an occasion for licentiousness and wantonness: and thus the whole passage reads well, and every clause is most suitable, consistent the one with the other.

What God says, that he had broken the yoke and burst the bands, is confined by some to their first redemption: but I approve of what others say, — that the Prophet speaks here of many deliverances. We indeed know that the people were brought out of Egypt but once; but when they were afterwards oppressed, he stretched forth his hand to deliver them: God then had from old time, but at various periods, shaken off the yoke of the people; for this is evident from the book of Judges. As, then, the people were not made free, except through God’s kindness, who redeemed them, ought they not to have devoted themselves to the service of their Redeemer? For on this condition, and for this end, they were redeemed by God, — that they might consecrate themselves wholly to him. God then now condemns the people for their ingratitude, because they thought that the yoke was shaken off, that they might be, as we shall hereafter find, like untamable wild beasts.

That what the Prophet means may be more evident to us, let us remember what Paul teaches us in the sixth chapter of his Epistle to the Romans (Romans 6), — that while we serve sin we are free from righteousness; for we go astray after our lusts, and are restrained by no bridle: but when God really sets us free from the miserable bondage of sin, we begin to be his servants, and the servants of righteousness; for being freed from sin we become the servants of righteousness: and this is the end of our redemption. But many turn the favor of God into an occasion for licentiousness, and thus abandon themselves, as though there was no law and no rule for a holy and upright life. God complains that this was the case with the people of Israel: Thou hast said, I will not serve “It is base ingratitude, that thou hast not in the first place regarded me as thy Redeemer; and that in the second place thou hast not considered that I dealt so kindly with thee for this very purpose — that thou mightest be mine: for he who has been redeemed by another’s kindness is no longer his own.” God had redeemed that people; and redemption brought with it an obligation, by which the people were bound willingly to submit to God as their Ruler and King. Thou hast then said, I will not serve Thus God complains that his favor had been ill bestowed on the people, because they had abused their liberty, and turned it into lasciviousness. 4949     The received Text has עבד, to serve, and the Keri, עבר, to transgress. In favor of the latter there are about 30 MSS., while the rest of those examined by Kennicott (in all 198, 71 examined throughout, and 127 on particular parts) retain the former verb, and also all the early versions, the Septuagint, the Syriac, the Arabic, and the Vulgate The Targum only has the latter. Piscator, Jun and Trem , Capellus, Blarney, and Horsley decide with Calvin in favor of the former; while Munster and Gataker side with our version and that of Geneva, in which the latter has been adopted. Clearly the former has the weight of authority: and the contrast, too, is striking, “I have broken thy bonds of slavery; but thou hast refused to serve or obey me.” The former part of this verse is of the same purport with Jeremiah 2:6, and the latter with Jeremiah 2:25. The verse begins with כי, rendered “for” in our version, by Calvin, and many others, but “surely” by Blarney, and “verily” by Horsley It is omitted in the Vulgate. Were it rendered “though,” the meaning would be more evident, —
   Though from old time I had broken thy yoke, I had burst thy bands asunder; Yet thou hast said, “I will not obey:” For on every high hill and under every green tree Thou ramblest, playing the strumpet.

   — Ed.

And the reason that is subjoined more fully explains the meaning, for thou didst run here and there as a harlot, on every high hill and under every shady tree For we know that the Israelites, whenever they departed from God, had some particular places, on hills and under trees, as though greater sanctity were there than anywhere else. And at this day the case is the same with the Papists; for the devotion, or rather the diabolical madness, by which they are carried away, is of a similar kind. “O! this place, they say, “is more favorable to devotion than another; there is in it more sanctity.” Of the same opinion were the Israelites: for they thought that they were nearer heaven when they went up to a mountain; they also thought that they had a more familiar intercourse with God when concealed under shady trees. And we see that the same folly has ever bewitched all heathen nations: for they imagined that God was nigher them on hills, and thought that there was some hidden divinity in fountains and under the shades of trees. As, then, this superstition had long prevailed among the Israelites, God here reproves them, because they ran here and there

But we must further notice the comparison: he says, that they were like harlots, who, having cast off all shame, run here and there, not only because they burn with insane lust, but are also carried away by their own avariciousness. Thou, harlot, he says, didst run here and there on all the high hills, and under all the shady trees; as though he had said, “This is what I have effected in delivering thee! thou thinkest that unbridled liberty has been granted thee! Hence, then, it is that thou art become so wanton as to follow thy base lusts.” It follows —


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