Jer 2:20-29 | Clarke | STEP | Verse 20 Of old time I have broken thy yoke - It is thought by able critics that the verbs should be read in the second person singular, Thou hast broken thy yoke, Thou hast burst thy bonds; and thus the Septuagint, συνετριψας τον ζυγον σου, "thou hast broken thy yoke." And the Vulgate, Confregisti jugum meum, rupisti, vincula mea; "Thou hast broken my yoke; thou hast burst my bonds;" and so the Arabic. But the Chaldee gives it a meaning which removes the difficulty: "I have broken the yoke of the people from thy neck; I have cut your bonds asunder." And when this was done, they did promise fair: for "thou saidst, I will not transgress;" but still they played the harlot - committed idolatrous acts in the high places, where the heathen had built their altars, pretending that elevation of this kind assisted their devotion.

Jeremiah 2:20-29

Verse 20

Of old time I have broken thy yoke - It is thought by able critics that the verbs should be read in the second person singular, Thou hast broken thy yoke, Thou hast burst thy bonds; and thus the Septuagint, συνετριψας τον ζυγον σου, "thou hast broken thy yoke." And the Vulgate, Confregisti jugum meum, rupisti, vincula mea; "Thou hast broken my yoke; thou hast burst my bonds;" and so the Arabic. But the Chaldee gives it a meaning which removes the difficulty: "I have broken the yoke of the people from thy neck; I have cut your bonds asunder." And when this was done, they did promise fair: for "thou saidst, I will not transgress;" but still they played the harlot - committed idolatrous acts in the high places, where the heathen had built their altars, pretending that elevation of this kind assisted their devotion. Verse 21

I had planted thee a noble vine - I gave thee the fullest instruction, the purest ordinances, the highest privileges; and reason would that I should expect thee to live suitably to such advantages; but instead of this thou art become degenerate; the tree is deteriorated, and the fruit is bad. Instead of being true worshippers, and of a holy life and conversation, ye are become idolaters of the most corrupt and profligate kind. See Isa 5:1, etc., where the same image is used. Verse 22

For though thou wash thee with nitre - It should be rendered natar or natron, a substance totally different from our nitre. It comes from the root נתר nathar, to dissolve, loosen, because a solution of it in water is abstersive, taking out spots, etc., from clothes. It is still used in the east for the purpose of washing. If vinegar be poured on it, Dr. Shaw says, a strong effervescence is the immediate consequence, which illustrates Pro 25:20 : "The singing of songs to a heavy heart is like vinegar upon natron;" that is, there is no affinity between them; opposition and strife are occasioned by any attempt to unite them.

Thine iniquity is marked before me - No washing will take out thy spots; the marks of thy idolatry and corruption are too deeply rooted to be extracted by any human means. Verse 23

See thy way in the valley - The valley of Hinnom, where they offered their own children to Moloch, an idol of the Ammonites.

A swift dromedary traversing her ways - Dr. Blayney translates, "A fleet dromedary that hath taken to company with her." Dr. Dahler rather paraphrases, thus: -

Semblable a une dromedaire en chaleur,

Qui court d'une tote a l'autre. "Like to a dromedary in her desire for the male,

Which runs hither and thither."

This is an energetic comparison; and shows the unbridled attachment of those bad people to idolatry, and the abominable practices by which it was usually accompanied. Verse 24

A wild ass used to the wilderness - Another comparison to express the same thing.

Snuffeth up the wind - In a high fever from the inward heat felt at such times, these animals open their mouths and nostrils as wide as possible, to take in large draughts of fresh air, in order to cool them.

In her mouth they shall find her - The meaning is, that although such animals are exceedingly fierce and dangerous when they are in this state; yet, as soon as they have found the male, the desire is satisfied, and they become quiet and governable as before. But it was not so with this idolatrous people: their desires were ever fierce and furious; they were never satiated, one indulgence always leading to an other. The brute beasts had only a short season in which this appetite prevailed; but they acted without restraint or limit. Verse 25

Withhold thy foot from being unshod - When it was said to them, "Cease from discovering thy feet; prostitute thyself no more to thy idols."

And thy throat from thirst - Drink no more of their libations, nor use those potions which tend only to increase thy appetite for pollution. Thou didst say, There is no hope: it is useless to advise me thus; I am determined; I have loved these strange pods, and to them will I cleave. 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. 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! Verse 28

According to the number of thy cities are thy gods - Among heathen nations every city had its tutelary deity. Judah, far sunk in idolatry, had adopted this custom. The Church of Rome has refined it a little: every city has its tutelary saint, and this saint has a procession and worship peculiar to himself. So here; not much of the old idolatry is lost.