TRV
Translation
King James Version
For pass over the isles of Chittim, and see; and send unto Kedar, and consider diligently, and see if there be such a thing.
Complete Jewish Bible
Cross to the coasts of the Kitti'im and look; send to Kedar and observe closely; see if anything like this has happened before:
Berean Standard Bible
Cross over to the coasts of Cyprus and take a look; send to Kedar and consider carefully; see if there has ever been anything like this:
American Standard Version
For pass over to the isles of Kittim, and see; and send unto Kedar, and consider diligently; and see if there hath been such a thing.
World English Bible Messianic
For pass over to the islands of Kittim, and see; and send to Kedar, and consider diligently; and see if there has been such a thing.
Geneva Bible (1599)
For goe ye to the yles of Chittim, and beholde, and sende vnto Kedar. and take diligent heede, and see whether there be such things.
Young's Literal Translation
For, pass to the isles of Chittim, and see, And to Kedar send, and consider well, And see if there hath been like this:
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Commentary on Jeremiah 2 verses 9–13
9 ¶ Wherefore I will yet plead with you, saith the LORD, and with your children's children will I plead.
10 For pass over the isles of Chittim, and see; and send unto Kedar, and consider diligently, and see if there be such a thing.
11 Hath a nation changed their gods, which are yet no gods? but my people have changed their glory for that which doth not profit.
12 Be astonished, O ye heavens, at this, and be horribly afraid, be ye very desolate, saith the LORD.
13 For 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.
The prophet, having shown their base ingratitude in forsaking God, here shows their unparalleled fickleness and folly (Jer 2:9): I will yet plead with you. Note, Before God punishes sinners he pleads with them, to bring them to repentance. Note, further, When much has been said of the evil of sin, still there is more to be said; when one article of the charge is made good, there is another to be urged; when we have said a great deal, still we have yet to speak on God's behalf, Job 36:2. Those that deal with sinners, for their conviction, must urge a variety of arguments and follow their blow. God had before pleaded with their fathers, and asked why they walked after vanity and became vain, Jer 2:5. Now he pleads with those who persisted in that vain conversation received by tradition from their fathers, and with their children's children, that is, with all that in every age tread in their steps. Let those that forsake God know that he is willing to argue the case fairly with them, that he may be justified when he speaks. He pleads that with us which we should plead with ourselves.
I. He shows that they acted contrary to the usage of all nations. Their neighbours were more firm and faithful to their false gods than they were to the true God. They were ambitious of being like the nations, and yet in this they were unlike them. He challenges them to produce an instance of any nation that had changed their gods (Jer 2:10, Jer 2:11) or were apt to change them. Let them survey either the old records or the present state of the isles of Chittim, Greece, and the European islands, the countries that were more polite and learned, and of Kedar, that lay south-east (as the other north-west from them), which were more rude and barbarous; and they should not find an instance of a nation that had changed their gods, though they had never done them any kindness, nor could do, for they were no gods. Such a veneration had they for their gods, so good an opinion of them, and such a respect for the choice their fathers had made, that though they were gods of wood and stone they would not change them for gods of silver and gold, no, not for the living and true God. Shall we praise them for this? We praise them not. But it may well be urged, to the reproach of Israel, that they, who were the only people that had no cause to change their God, were yet the only people that had changed him. Note, Men are with difficulty brought off from that religion which they have been brought up in, though ever so absurd and grossly false. The zeal and constancy of idolaters should shame Christians out of their coldness and inconstancy.
II. He shows that they acted contrary to the dictates of common sense, in that they not only changed (it may sometimes be our duty and wisdom to do so), but that they changed for the worse, and made a bad bargain for themselves. 1. They parted from a God who was their glory, who made them truly glorious and every way put honour upon them, one whom they might with a humble confidence glory in as theirs, who is himself a glorious God and the glory of those whose God he is; he was particularly the glory of his people Israel, for his glory had often appeared on their tabernacle. 2. They closed with gods that could do them no good, gods that do not profit their worshippers. Idolaters change God's glory into shame (Rom 1:23) and so they do their own; in dishonouring him, they disgrace and disparage themselves, and are enemies to their own interest. Note, Whatever those turn to who forsake God, it will never do them any good; it will flatter them and please them, but it cannot profit them. Heaven itself is here called upon to stand amazed at the sin and folly of these apostates from God (Jer 2:12, Jer 2:13): Be astonished, O you heavens! at this. The earth is so universally corrupt that it will take no notice of it; but let the heavens and heavenly bodies be astonished at it. Let the sun blush to see such ingratitude and be afraid to shine upon such ungrateful wretches. Those that forsook God worshipped the host of heaven, the sun, moon, and stars; but these, instead of being pleased with the adorations that were paid to them, were astonished and horribly afraid; and would rather have been very desolate, utterly exhausted (as the word is) and deprived of their light, than that it should have given occasion to any to worship them. Some refer it to the angels of heaven; if they rejoice at the return of souls to God, we may suppose that they are astonished and horribly afraid at the revolt of souls from him. The meaning is that the conduct of this people towards God was, (1.) Such as we may well be astonished and wonder at, that ever men, who pretend to reason, should do a thing so very absurd. (2.) Such as we ought to have a holy indignation at as impious, and a high affront to our Maker, whose honour every good man is jealous for. (3.) Such as we may tremble to think of the consequences of. What will be in the end hereof? Be horribly afraid to think of the wrath and curse which will be the portion of those who thus throw themselves out of God's grace and favour. Now what is it that is to be thought of with all this horror? It is this: "My people, whom I have taught and should have ruled, have committed two great evils, ingratitude and folly; they have acted contrary both to their duty and to their interest." [1.] They have affronted their God, by turning their back upon him, as if he were not worthy their notice: "They have forsaken me, the fountain of living waters, in whom they have an abundant and constant supply of all the comfort and relief they stand in need of, and have it freely." God is their fountain of life, Psa 36:9. There is in him an all-sufficiency of grace and strength; all our springs are in him and our streams from him; to forsake him is, in effect, to deny this. He has been to us a bountiful benefactor, a fountain of living waters, over-flowing, ever-flowing, in the gifts of his favour; to forsake him is to refuse to acknowledge his kindness and to withhold that tribute of love and praise which his kindness calls for. [2.] They have cheated themselves, they forsook their own mercies, but it was for lying vanities. They took a great deal of pains to hew themselves out cisterns, to dig pits or pools in the earth or rock which they would carry water to, or which should receive the rain; but they proved broken cisterns, false at the bottom, so that they could hold no water. When they came to quench their thirst there they found nothing but mud and mire, and the filthy sediments of a standing lake. Such idols were to their worshippers, and such a change did those experience who turned from God to them. If we make an idol of any creature-wealth, or pleasure, or honour, - if we place our happiness in it, and promise ourselves the comfort and satisfaction in it which are to be had in God only, - if we make it our joy and love, our hope and confidence, we shall find it a cistern, which we take a great deal of pains to hew out and fill, and at the best it will hold but a little water, and that dead and flat, and soon corrupting and becoming nauseous. Nay, it is a broken cistern, that cracks and cleaves in hot weather, so that the water is lost when we have most need of it, Job 6:15. Let us therefore with purpose of heart cleave to the Lord only, for whither else shall we go? He has the words of eternal life.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 9–13. Public domain.
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Didascalia ApostolorumAD 230
DIDASCALIA 13.[2:60]
Those who are not saved always are taking care of those things that do not profit or benefit them in any way. So what kind of excuse is there for a Christian who withdraws from the assembly of the church? Such a person does not even imitate the Gentiles but by reason of his absence grows indifferent and careless. He stands aloof and does evil. The Lord said, … You have not walked in my statutes or kept my ordinances, and have not even acted according to the rules of the nations that are all around you, “you were more corrupt than they in all your ways.” How, then, shall the indifferent excuse himself, since he has no zeal for the assembly of the church? If anyone takes the occasion of worldly business to withdraw, let him know this: the trades of the faithful are called works of surplus, for their true work is religion. Pursue your trades, therefore, as a work of surplus, for your sustenance, but let your true work be religion.
Basil of CaesareaAD 379
LETTER 46, TO A FALLEN VIRGIN
This alone among all evils is without comparison. This is a new act of shamelessness in life. “Go over to the islands of Kittim and see,” the Lord says. “Send to Kedar and consider carefully whether anything like this has ever been done—if a nation has changed its gods? (Yet they are not gods at all.).” But the virgin “has changed her glory,” and her glory is in her shame.
John ChrysostomAD 407
HOMILIES ON TITUS 3
God actually permitted erroneous and unworthy opinions of himself to prevail—opinions such as that he was formerly a body and that he was visible.… For he nowhere considers his own dignity but always what will be profitable to us.… Even in reproving he stoops down, as when he speaks by the prophet, “Has a nation changed their gods?” And in every part of Scripture there are instances of his humility both in words and actions.
John ChrysostomAD 407
HOMILIES ON THE GOSPEL OF MATTHEW 17:6
For since you are not persuaded by the Scriptures, I am compelled to shame you by those who are outside your company. God also did this to the Jews when he said, “Go to the Isles of Kittim and send to Kedar and find out if the nations will change their gods which are no gods.”
JeromeAD 420
Commentary on Jeremiah
(Vers. 10, 11.) Go to the islands of Kittim, and see: and send to Kedar, and consider carefully, and see if such a thing has happened: if a nation has changed its gods (or its own gods). And certainly they are not gods: but my people have changed their glory into an idol (or something that will not profit them). He makes a comparison of that which is incomparable, and gives the true God to liars. Go, he says, to the islands of Kittim: which we should understand as either Italy or the Western lands: because the island of Cyprus, which is called by this name, is near the land of Judah. Of which both Zeno and the leader of the Stoics were. But the region of Cedar is one of solitude and of the Ismaelites, who are now called the Saracens: against whom the prophecy of the very Prophet himself is covered in the farthest parts (infra ad cap. XLIX); and of whom David mentions, saying: I have dwelt with those who dwell in Cedar: my soul has traveled much (Psal. CXIX, 5). And the meaning is: Either go to the West, or send into the wilderness, and see if any nation has done what you have done. For they did not despise their gods, neither the wooden and stone ones, nor did they change them in comparison to gold, but following the ancient error, they held onto what they had received from their ancestors. And certainly this is true, since none of their gods exist, but rather they are man-made idols. But my people have exchanged the truth for a lie and have preferred an idol to me, which will not be able to help them in times of need. We can also say this against those who pursue vices with more zeal than virtues, whom the Apostle warns, saying: I speak as a human, because of the weakness of your minds. Just as you presented your members as servants to impurity and lawlessness leading to more lawlessness, so now present your members as servants to righteousness leading to sanctification. (Romans 6:19).
John CassianAD 435
CONFERENCE 1:10.5
The same erroneous notion by which they used to worship devils formed in the figure of people they use even now in thinking that the incomprehensible and ineffable glory of the true Deity should be worshiped under the limitations of some figure. They think they are unable to grasp and hold anything if they do not have some image set before them that they can continually address while they are at their devotion and that they can carry about in their mind and have always fixed before their eyes.… Jeremiah also says, “My people have changed their glory for an idol.”
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Jeremiah 2:10 serves as a profound divine challenge and indictment against Judah, where the Lord calls His unfaithful people to observe the pagan nations of the East and West. He commands them to "pass over the isles of Chittim" (representing the Mediterranean West) and "send unto Kedar" (symbolizing the Arabian East), and diligently consider if any nation has ever exchanged their gods, even false ones, for others. This rhetorical question highlights the unparalleled and astonishing nature of Judah's apostasy, as they, uniquely, had forsaken the one true God for worthless idols, a betrayal far exceeding the loyalty of even pagan peoples to their non-existent deities.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 2:10 is rich in literary devices that amplify its message of divine indictment. The most prominent is the Rhetorical Question, "and see if there be such a thing." God poses a question for which the answer is self-evident and negative, thereby emphasizing the shocking and unprecedented nature of Judah's unfaithfulness. This device not only engages the audience but also underscores the Lord's astonishment. Secondly, the verse employs Merism through the pairing of "Chittim" (West) and "Kedar" (East). This literary technique uses two contrasting or opposite parts to represent a whole, signifying that God's challenge applies to the entire known world, from its westernmost to its easternmost reaches. The use of Imperative Verbs ("pass over," "see," "send," "consider diligently") creates a sense of direct command and urgency, demanding active participation and honest assessment from the audience. Finally, there is profound Irony in the challenge itself. God, the one true and living God, is implicitly contrasting His chosen people's disloyalty to Him with the steadfast, albeit misguided, loyalty of pagan nations to their "no gods." This highlights the absurdity and gravity of Judah's spiritual crime.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 2:10 profoundly illustrates the unique and astonishing nature of Israel's covenant unfaithfulness. While pagan nations, despite worshipping "no gods," maintained a remarkable loyalty to their chosen deities, Israel, who had a direct, personal, and redemptive relationship with the one true God, abandoned Him for worthless idols. This act was not merely a cultural shift but a profound spiritual betrayal, akin to a spouse forsaking their beloved for unfaithful lovers. The verse emphasizes God's righteous indignation and sorrow over this unparalleled apostasy, setting the stage for the severe consequences that would befall Judah. It highlights the inherent value and glory of the true God, contrasting Him with the impotent and profitless idols that Judah had chosen, and underscores the deep tragedy of rejecting the "fountain of living waters" for "broken cisterns."
REFLECTION AND APPLICATION
Jeremiah 2:10 serves as a timeless mirror, reflecting God's call for unwavering loyalty and challenging believers today to examine the depth of their devotion. Just as ancient Judah was called to observe the steadfastness of pagan nations, we are prompted to consider if our commitment to the one true God surpasses our dedication to worldly pursuits, ideologies, or fleeting pleasures. Do we, perhaps unwittingly, exchange the glory of God—His presence, His truth, His purposes—for things that ultimately offer no lasting profit, such as materialism, social approval, or self-sufficiency? This verse compels us to confront any areas where our allegiance might be divided, where we might be "hewing out broken cisterns" instead of drawing from the "fountain of living waters." It is a powerful reminder that our knowledge of and relationship with the incomparable God should lead to a deeper, more consistent, and more passionate devotion than any other pursuit in life.
Questions for Reflection
FAQ
What is the significance of "Chittim" and "Kedar" in this verse?
Answer: "Chittim" refers to the islands and coastlands of the Mediterranean, particularly Cyprus and the Aegean region, symbolizing the distant Western world. "Kedar" represents the nomadic Arab tribes in the Arabian desert, symbolizing the Eastern world. By mentioning both, Jeremiah employs a literary device called merism, encompassing the entire known world from West to East. The significance is that God is challenging Judah to look everywhere—from the farthest reaches of their known world to the nearest—and they will find no nation that has abandoned its gods, even false ones, with the same casual disregard that Judah has shown for the one true God. This emphasizes the unprecedented nature of Judah's spiritual betrayal.
What does "such a thing" refer to in Jeremiah 2:10?
Answer: "Such a thing" refers to the act of a nation changing or abandoning its gods. The very next verse, Jeremiah 2:11, clarifies this: "Hath a nation changed their gods, which are yet no gods? but my people have changed their glory for that which doth not profit." The rhetorical question in Jeremiah 2:10 anticipates a resounding "No!"—no nation, not even those worshipping false or "no gods," would typically abandon their deities. This highlights the astonishing and unique nature of Judah's apostasy, as they, despite having a covenant with the living God, had forsaken Him for worthless idols.
CHRIST-CENTERED FULFILLMENT
Jeremiah 2:10, with its indictment of Israel's unparalleled unfaithfulness, finds its ultimate Christ-centered fulfillment in the stark contrast between humanity's fallen nature and the perfect loyalty and redemptive work of Jesus Christ. Israel's failure to remain steadfast to their covenant God foreshadows humanity's universal tendency to exchange the glory of God for created things, as described in Romans 1:21-23. While Israel, God's chosen people, proved unfaithful, Christ stands as the perfectly obedient Son who never deviated from the Father's will, even unto death on the cross (Philippians 2:8). He is the true Israel, the faithful one who perfectly fulfilled the covenant that His people continually broke. Through His atoning sacrifice, Christ provides the means for those who were once unfaithful, like ancient Judah, to be reconciled to God and enter into a new, superior covenant, "not like the covenant that I made with their fathers" (Hebrews 8:6-13). Where Judah exchanged their "Glory" for that which did not profit, Christ, who is the "radiance of the glory of God" (Hebrews 1:3), offers Himself as the ultimate "fountain of living waters" (John 4:14) to all who believe, ensuring that true spiritual loyalty and profit are found only in Him.