Jeremiah 2 Study Notes

2:19 Again and again Jeremiah pleaded with Judah “to turn back” (Hb shuv) to the Lord. Instead, Judah’s ongoing apostasies (Hb meshuvah, from the same root as shuv) earned her reprimand from God. Apostasies are characterized as backsliding or rebellion (3:6-8,11-12,14-22; 5:6; 8:5; 14:7; 31:22).

2:20-28 Five images in this section describe Judah’s breaking the covenant with God: (1) a beast that has broken loose from its yoke, (2) choice grapes that have gone wild, (3) a stain that will not wash off, (4) a young female camel that cannot walk straight, and (5) a wild donkey in heat, sniffing the wind for a male companion.

2:21 The Sorek vine (a choice vine) grew in the Wadi al-Sarar and yielded a much-prized red wine. Israel was once this vine, but turned degenerate and yielded inferior grapes.

2:22 Lye is probably a reference to niter, a mineral alkali deposited on the shores of some lakes in Egypt. Bleach was a vegetable alkali, made by pouring water through wood ashes (Theodore Laetsch).

2:23 A swift young camel could cause a lot of damage if turned loose in a crowded place, for it would be reckless in its direction and unsteady in its gait.

2:24 This female wild donkey was frantic for a male in the time of her heat. She could not be diverted from her sexual goal. This image depicts Judah mindlessly lusting after foreign gods.

2:26-28 God satirically mocked his people’s adoption of Canaanite worship by reversing the genders of the pagan gods. He depicts Judah saying to a tree (representing the goddess Asherah in the form of a standing pole), You are my father, and to a stone (probably the stone pillars representing the male Canaanite deity), You gave birth to me.

This root in other languages denotes javelin, plough, sword, knife, or sickle, so cherev involves cutting instruments. Usually singular, cherev is sword but can indicate chisel (Ex 20:25), knife (Jos 5:2), or iron tool (Ezk 26:9). An angelic sword guarded Eden (Gn 3:24), and long or short swords, single and double-edged, were primary battle weapons. Cherev can signify war (Ezk 38:8) or symbolize it. Prisoners of war is literally “captives of the sword” (Gn 31:26). “Drawing a sword” suggests armed (Jdg 20:2), armed men (Jdg 8:10), valiant armed men (2Sm 24:9), or swordsmen (2Kg 3:26). Cherev stands in idioms and represents divine judgment (Jr 15:3). A sword passing through the land implied war (Lv 26:6); seeing a sword coming was recognizing attack (Ezk 33:6). God had a sword (Is 66:16), and personified swords appear in prophecy (Ezk 21:28). The sword devoured (Jr 12:12). Sharp words are literally “swords” (Ps 59:7).

2:29-30 Judah was complaining about God’s treatment of them. But they were in rebellion against him, so he had struck down their children; even that failed to get their attention.

2:31 Following the exodus from Egypt, God guided Israel through the wilderness, but now the people declared, We will go where we want, which signifies the rejection of divine guidance.

2:32 No bride would forget her treasured wedding sash (bride’s gown) or bridal jewelry, but faithless Judah had forgotten her marriage vows to the Lord (v. 2).

2:33 Even prostitutes could learn a thing or two from Judah, so skilled was the nation at pursuing other lovers.

2:34-35 In the Mosaic law there was no guilt on someone who beat to death a thief caught breaking into his house (Ex 22:2).

2:36 Judah will be put to shame by Egypt, just as they had been by Assyria. Pharaoh Psammetich II (663-610 BC) had gained Egypt’s independence from Assyria while King Ashurbanipal of Assyria was fending off revolutionaries. Judah thought the time was right to form an alliance with Egypt against Assyria, but this was doomed to failure. Instead of seeking human alliances to gain security, they should have sought a right relationship with God.