Jeremiah 2:18

KJV

And 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?

KJV (with Strong's)

And now what hast thou to do in the way {H1870} of Egypt {H4714}, to drink {H8354} the waters {H4325} of Sihor {H7883}? or what hast thou to do in the way {H1870} of Assyria {H804}, to drink {H8354} the waters {H4325} of the river {H5104}?

Complete Jewish Bible

If you go to Egypt, what's in it for you? Drinking water from the Nile? If you go to Ashur, what's in it for you? Drinking water from the [Euphrates] River?

Berean Standard Bible

Now what will you gain on your way to Egypt to drink the waters of the Nile? What will you gain on your way to Assyria to drink the waters of the Euphrates?

American Standard Version

And now what hast thou to do in the way to Egypt, to drink the waters of the Shihor? or what hast thou to do in the way to Assyria, to drink the waters of the River?

Commentary

### SUMMARY
Jeremiah 2:18 serves as a piercing rhetorical indictment against Judah, exposing their profound spiritual infidelity and misplaced trust. It questions the wisdom and efficacy of their desperate pursuit of political alliances with powerful foreign nations—Egypt and Assyria—rather than relying exclusively on the Lord their God. Through the vivid imagery of "drinking waters" from these foreign sources, the verse underscores the futility and spiritual danger of seeking security, sustenance, and salvation from human systems and powers, contrasting it sharply with the life-giving provision found only in the living God.

### CONTEXT
* **Literary Context:** This verse is strategically placed within Jeremiah's initial prophecies (chapters 1-6), which predominantly feature God's lament, indictment, and call to repentance for Judah's pervasive apostasy. Chapter 2 specifically contrasts Israel's early devotion, likened to a faithful "bride" in the wilderness (as depicted in [Jeremiah 2:2-3](/jeremiah/2-2-3 "Jeremiah 2:2-3 - Israel's Early Devotion and Forsaking God")), with their current state of egregious rebellion and idolatry. The immediate context is crucial: prior to [Jeremiah 2:18](/jeremiah/2-18 "Jeremiah 2:18 - Judah's Folly in Seeking Foreign Alliances"), the Lord declares that His people have committed "two evils: they have forsaken me, the fountain of living waters, and hewed out cisterns for themselves, broken cisterns that can hold no water" ([Jeremiah 2:13](/jeremiah/2-13 "Jeremiah 2:13 - The Two Evils of Israel's Apostasy")). This foundational statement sets the stage for the rhetorical questions of verse 18, which vividly illustrate the practical manifestation of their "broken cisterns"—their desperate and ultimately futile search for security and provision outside of God. The subsequent verses in chapter 2 continue to elaborate on the shame, judgment, and bitter consequences that will inevitably result from Judah's unfaithful and misguided alliances.
* **Historical & Cultural Context:** Jeremiah's prophetic ministry, spanning the late 7th to early 6th century BCE, unfolded during a turbulent geopolitical era in the ancient Near East. Judah, a relatively small kingdom, found itself precariously positioned between two formidable imperial powers: Egypt to the southwest and Assyria (whose power was waning, soon to be replaced by Babylon) to the northeast. Historically, Judah's kings frequently vacillated between seeking alliances with one power against the other, believing such political maneuvering was essential for national security and survival. Egypt, renowned for the fertile Nile River, symbolized life, prosperity, and military might, while Assyria, centered on the Tigris and Euphrates rivers, represented overwhelming imperial strength. The idiom of "drinking the waters" of a nation was a common ancient Near Eastern expression signifying drawing sustenance, life, political support, and allegiance from that nation. Judah's pursuit of these foreign alliances, therefore, was a direct and grave violation of God's covenant commands, which explicitly called for exclusive trust in Him alone, rather than in human or foreign powers, for their protection and well-being.
* **Key Themes:** [Jeremiah 2:18](/jeremiah/2-18 "Jeremiah 2:18 - Judah's Misplaced Trust") profoundly contributes to several overarching themes prevalent throughout Jeremiah and the broader prophetic corpus. A primary theme is **Misplaced Trust**, as Judah's actions demonstrate a profound failure to rely on the Lord, opting instead for human and political solutions. This stands in stark contrast to the divine call for unwavering trust in God's sovereignty and provision, as powerfully articulated in passages like [Psalm 20:7](/psalm/20-7 "Psalm 20:7 - Trust in the Name of the Lord"). Closely intertwined is the theme of **Spiritual Adultery** or **Idolatry**, where seeking foreign alliances is depicted as a grievous betrayal of the covenant relationship with Yahweh, akin to a spouse seeking comfort and provision outside the marital bond. This metaphor of Israel as an unfaithful bride to her divine "husband" is a recurring motif throughout Jeremiah, emphasizing their deep unfaithfulness (e.g., [Jeremiah 3:1-5](/jeremiah/3-1-5 "Jeremiah 3:1-5 - Israel's Unfaithfulness and Call to Return")). The rhetorical questions also powerfully underscore the **Futility of Human Alliances**, demonstrating that such partnerships would ultimately bring no lasting benefit or security, but rather shame and judgment, a message consistently echoed in other prophetic warnings against relying on Egypt, such as [Isaiah 30:1-3](/isaiah/30-1-3 "Isaiah 30:1-3 - Woe to Rebellious Children Who Rely on Egypt"). Implicitly, the verse powerfully reinforces the theme of **God as the Only True Source** of life, provision, and protection, contrasting His inexhaustible "living waters" with the "broken cisterns" of human endeavors.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Way (Hebrew, _derek'_):** Derived from a root meaning "to tread," this term refers to a road or path, but more profoundly, it figuratively denotes a course of life, a mode of action, or a deliberate journey. In [Jeremiah 2:18](/jeremiah/2-18 "Jeremiah 2:18 - The Way of Egypt and Assyria"), "way" signifies Judah's chosen policy or path—their intentional course of action in seeking alliances with Egypt and Assyria. It highlights the deliberate nature of their deviation from God's prescribed "way" of trust and obedience.
* **Drink (Hebrew, _shâthâh'_):** A primitive root meaning "to imbibe," used both literally and figuratively. In this context, "to drink" the waters of Sihor or the River is a potent metaphor for drawing sustenance, strength, security, or benefit from these foreign powers. It implies a deep dependence and reliance, suggesting that Judah was seeking life and vitality from sources other than God, their true "fountain of living waters." This act signifies their attempt to find satisfaction and security where it could not truly be found.
* **Waters (Hebrew, _mayim'_):** This dual noun, though often used in a singular sense, refers to water. Figuratively, water frequently represents life, sustenance, prosperity, or even judgment in biblical thought. Here, the "waters of Sihor" (the Nile) and "the waters of the river" (the Euphrates, associated with Assyria) symbolize the resources, power, and political influence of Egypt and Assyria, respectively. The act of drinking these waters signifies Judah's attempt to partake of or gain security from these worldly sources, which Jeremiah, by divine inspiration, declares to be ultimately unsatisfying, deceptive, and harmful.

#### Verse Breakdown
* **"And now what hast thou to do in the way of Egypt, to drink the waters of Sihor?"**: This is the first of two parallel rhetorical questions, directly challenging Judah's foreign policy and spiritual orientation. The phrase "what hast thou to do" (מַה לָּךְ, _mah lach_) implies a profound lack of legitimate purpose, benefit, or even right to engage in such actions, questioning the very rationale behind their choices. "The way of Egypt" refers to their political alliance, military reliance, and cultural entanglement with Egypt. "To drink the waters of Sihor" (the Nile River) vividly symbolizes seeking life, sustenance, and protection from Egypt, a source that is ultimately unreliable and spiritually defiling. The question implies that this pursuit is not only misguided but also ultimately futile, detrimental, and a betrayal of their covenant with God.
* **"or what hast thou to do in the way of Assyria, to drink the waters of the river?"**: This second, parallel rhetorical question powerfully reinforces the first, extending the indictment to Judah's similar reliance on Assyria. "The way of Assyria" signifies their political and military dealings, as well as their general orientation towards this powerful empire. "To drink the waters of the river" (referring to the Euphrates, the lifeblood of the Assyrian/Babylonian empire) carries the identical symbolic weight as the first clause, emphasizing their misplaced trust in another human power. The deliberate parallelism underscores the consistent, pervasive pattern of Judah's unfaithfulness and their repeated failure to learn from past mistakes or to heed God's warnings, demonstrating a deep-seated spiritual rebellion.

#### Literary Devices
[Jeremiah 2:18](/jeremiah/2-18 "Jeremiah 2:18 - Literary Devices") masterfully employs several potent literary devices to convey its message with striking force and clarity. The most prominent is **Rhetorical Question**, utilized twice ("what hast thou to do...?"). These questions are not posed to elicit information but to make a forceful, condemnatory declaration, highlighting the utter foolishness, spiritual absurdity, and ultimate futility of Judah's actions. The implied answer is a resounding "nothing," emphasizing that these alliances will yield no true benefit or security. **Parallelism** is also central to the verse's structure and impact, with the two clauses mirroring each other precisely in structure and meaning ("the way of Egypt...to drink the waters of Sihor" and "the way of Assyria...to drink the waters of the river"). This deliberate repetition amplifies the indictment, demonstrating that Judah's misplaced trust is a pervasive and consistent problem, not an isolated incident, underscoring their chronic unfaithfulness. Furthermore, the verse makes rich use of **Symbolism**. "Waters" symbolize life, sustenance, and security, while "Sihor" (the Nile) and "the river" (the Euphrates) symbolize the specific foreign powers, Egypt and Assyria, and their perceived ability to provide these things. The act of "drinking" symbolizes drawing life, benefit, and allegiance from these sources. This vivid, tangible imagery contrasts sharply with the "fountain of living waters" that God is (as stated in [Jeremiah 2:13](/jeremiah/2-13 "Jeremiah 2:13 - The Fountain of Living Waters")), underscoring the barrenness, spiritual defilement, and ultimate disappointment of relying on human solutions.

### THEOLOGICAL AND THEMATIC CONNECTIONS
[Jeremiah 2:18](/jeremiah/2-18 "Jeremiah 2:18 - Theological Connections") powerfully articulates the fundamental theological principle that God's covenant people are to trust in Him alone for their security, provision, and well-being, rather than seeking alliances or solutions from worldly powers. It exposes the spiritual idolatry inherent in such misplaced trust, where human strength, political maneuvering, or worldly resources are prioritized over divine faithfulness and sovereignty. This verse serves as a stark reminder that turning away from God, the true and inexhaustible source of life, inevitably leads to a fruitless, unsatisfying, and ultimately destructive search for satisfaction in "broken cisterns" that cannot hold water. The theological message is unequivocally clear: true security, lasting peace, and genuine well-being are found only in an exclusive, unwavering, and wholehearted reliance on the covenant-keeping God.

* [Psalm 146:3-5](/psalm/146-3-5 "Psalm 146:3-5 - Do Not Put Your Trust in Princes")
* [Isaiah 31:1](/isaiah/31-1 "Isaiah 31:1 - Woe to Those Who Go Down to Egypt for Help")
* [Hosea 5:13](/hosea/5-13 "Hosea 5:13 - Ephraim's Sickness and Assyria's Inability to Heal")

### REFLECTION AND APPLICATION
[Jeremiah 2:18](/jeremiah/2-18 "Jeremiah 2:18 - Reflection and Application") offers a timeless and profoundly relevant challenge to every generation and individual: where do we truly seek our sustenance, security, and satisfaction? In a world that constantly beckons us to place our trust in human systems, financial stability, political ideologies, personal achievements, or even self-sufficiency, this verse calls us to a rigorous examination of the "waters" we are drinking. Just as Judah's alliances with Egypt and Assyria proved to be "broken cisterns" leading to shame, disappointment, and ruin, so too can our modern-day dependencies on worldly sources fail to provide lasting peace, genuine fulfillment, or true security. The divine call is to return to the Lord, the "fountain of living waters," and to find our complete sufficiency, identity, and hope in Him alone. This means consciously choosing to rely on God's wisdom, provision, and sovereign guidance in every area of life—our careers, finances, relationships, health, and future—rather than seeking solutions that bypass or diminish His ultimate authority and goodness. It is a call to a radical, daily reorientation of trust from the temporal to the eternal, from the created to the Creator.

#### Questions for Reflection
* **What "waters" (sources of security, wisdom, or fulfillment) are you tempted to drink from, apart from God?**
* **In what specific areas of your life do you find yourself relying more on human strategies, worldly resources, or your own capabilities than on divine provision and guidance?**
* **How can you intentionally shift your trust and dependence more fully onto God in your daily decisions and long-term plans, demonstrating practical faith in His sufficiency?**

### FAQ

**What did the "waters of Sihor" and "the waters of the river" symbolize?**

Answer: The "waters of Sihor" refer to the Nile River, the lifeblood of Egypt, symbolizing Egypt's power, prosperity, and perceived ability to provide sustenance, military support, and political stability. "The waters of the river" refers to the Euphrates River, which was strongly associated with the Assyrian Empire (and later Babylon), symbolizing Assyria's imperial might, vast resources, and dominant influence. In [Jeremiah 2:18](/jeremiah/2-18 "Jeremiah 2:18 - Symbolism of Waters"), "drinking" these waters is a powerful metaphor for Judah's act of seeking political alliances, military aid, and overall security from these foreign nations, rather than relying exclusively on the Lord God. It represents Judah's profound misplaced trust in human power and worldly resources over divine faithfulness.

**Why was Judah seeking alliances with Egypt and Assyria, and why was this problematic from God's perspective?**

Answer: Judah, as a geographically small kingdom situated precariously between these two dominant empires, often sought alliances with either Egypt or Assyria (or later Babylon) as a geopolitical strategy to protect itself from the other or to gain a perceived advantage. They believed these powerful nations could provide military protection and ensure their national stability. However, from God's perspective, this was profoundly problematic because it demonstrated a deep lack of faith and a direct violation of their covenant relationship with Him. God had explicitly promised to be their sole protector and provider, showering them with blessings for obedience ([Deuteronomy 28:1-14](/deuteronomy/28-1-14 "Deuteronomy 28 - Blessings for Obedience")). By seeking help from foreign powers, Judah was essentially forsaking God, the "fountain of living waters," and turning to "broken cisterns" that could not ultimately deliver true security or satisfaction ([Jeremiah 2:13](/jeremiah/2-13 "Jeremiah 2:13 - The Two Evils of Israel")). This act of seeking foreign alliances was seen as spiritual adultery, a betrayal of their unique and exclusive relationship with Yahweh, their divine "husband."

### CHRIST-CENTERED FULFILLMENT
[Jeremiah 2:18](/jeremiah/2-18 "Jeremiah 2:18 - Christ-Centered Fulfillment") finds its ultimate and profound fulfillment in Christ by highlighting humanity's inherent, pervasive tendency to seek life, security, and satisfaction from "broken cisterns"—a tendency perfectly and eternally remedied in Jesus. Judah's folly in turning to Egypt and Assyria for "waters" foreshadows humanity's universal quest for meaning, satisfaction, and salvation in worldly systems, philosophies, self-effort, or material possessions, rather than in the true and only source of life. Jesus, however, declares Himself to be the "fountain of living water" ([John 4:10-14](/john/4-10-14 "John 4:10-14 - Jesus and the Samaritan Woman at the Well")), offering spiritual sustenance that truly satisfies and leads to eternal life, unlike the fleeting, deceptive, and ultimately disappointing "waters" of this world. He is the ultimate fulfillment of God's promise to be the sole provider and protector for His people, the one in whom all divine promises find their "Yes" and "Amen" ([2-corinthians/1-20](/2-corinthians/1-20 "2 Corinthians 1:20 - God's Promises are Yes in Christ")). In Christ, we find true security, not in geopolitical alliances or human strength, but in His atoning sacrifice and glorious resurrection, which decisively broke the power of sin and death. He is the "Lamb of God who takes away the sin of the world" ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")), the one in whom "all the fullness of God was pleased to dwell" ([Colossians 1:19](/colossians/1-19 "Colossians 1:19 - The Supremacy of Christ")), and the only "way, the truth, and the life" ([John 14:6](/john/14-6 "John 14:6 - Jesus, the Way, the Truth, and the Life")). Thus, the rhetorical question of Jeremiah 2:18 finds its conclusive answer in Christ: "What hast thou to do" with the barren, broken cisterns of the world when the living water flows freely, abundantly, and eternally from Him?

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Joshua 13:3

From Sihor, which [is] before Egypt, even unto the borders of Ekron northward, [which] is counted to the Canaanite: five lords of the Philistines; the Gazathites, and the Ashdothites, the Eshkalonites, the Gittites, and the Ekronites; also the Avites:

Hosea 7:11

Ephraim also is like a silly dove without heart: they call to Egypt, they go to Assyria.

Isaiah 31:1

¶ Woe to them that go down to Egypt for help; and stay on horses, and trust in chariots, because [they are] many; and in horsemen, because they are very strong; but they look not unto the Holy One of Israel, neither seek the LORD!

Jeremiah 2:36

Why gaddest thou about so much to change thy way? thou also shalt be ashamed of Egypt, as thou wast ashamed of Assyria.

Hosea 5:13

When Ephraim saw his sickness, and Judah [saw] his wound, then went Ephraim to the Assyrian, and sent to king Jareb: yet could he not heal you, nor cure you of your wound.

Lamentations 4:17

As for us, our eyes as yet failed for our vain help: in our watching we have watched for a nation [that] could not save [us].

Ezekiel 17:15

But he rebelled against him in sending his ambassadors into Egypt, that they might give him horses and much people. Shall he prosper? shall he escape that doeth such [things]? or shall he break the covenant, and be delivered?