إرميا ٢:٢

It is probable that this chapter was Jeremiah's first sermon after his ordination; and a most lively pathetic sermon it is as any we have is all the books of the prophets. Let him not say, "I cannot speak, for I am a child;" for, God having touched his mouth and put his words into it, none can speak better. The scope of the chapter is to show God's people their transgressions, even the house of Jacob their sins; it is all by way of reproof and conviction, that they might be brought to repent of their sins and so prevent the ruin that was coming upon them. The charge drawn up against them is very high, the aggravations are black, the arguments used for their conviction very close and pressing, and the expostulations very pungent and affecting. The sin which they are most particularly charged with here is idolatry, forsaking the true God, their own God, for other false gods. Now they are told, I. That this was ungrateful to God, who had been so kind to them (Jer 2:1-8). II. That it was without precedent, that a nation should change their god (Jer 2:9-13). III. That hereby they had disparaged and ruined themselves (Jer 2:14-19). IV. That they had broken their covenants and degenerated from their good beginnings (Jer 2:20, Jer 2:21). V. That their wickedness was too plain to be concealed and too bad to be excused (Jer 2:22, Jer 2:23, Jer 2:35). VI. That they persisted witfully and obstinately in it, and were irreclaimable and indefatigable in their idolatries (Jer 2:24, Jer 2:25, Jer 2:33, Jer 2:36). VII. That they shamed themselves by their idolatry and should shortly be made ashamed of it when they should find their idols unable to help them (Jer 2:26-29, Jer 2:37). VIII. That they had not been convinced and reformed by the rebukes of Providence that had been under (Jer 2…

2:2 This is what the Lord says: This and similar statements were equivalent to an official seal or a stamp of authority on a document. In many inscriptions of royal messages from the ancient Near East, the ruler stated that the message came from him and carried his authority. • The image of Israel as a bride had been used since the days of Hosea (about 760–722 BC; Hos 2:2-19; see also Isa 54:6-8; 62:5). The concept is later applied to the redeemed community in heaven (Rev 19:7; 21:2, 9). • long ago: Following the exodus from Egypt, the Israelites were symbolically married to God when they agreed to a covenant relationship (Exod 19:8; 24:7, 8; Deut 5:27; Ezek 16:8). • eager . . . to please (Hebrew khesed): The Israelites made a commitment of loyalty to the covenant Lord (see Deut 5:29).