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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Jeremiah 2:20–28. His three-level outline is real structure in the source text, so it is rendered as structure.
In these verses the prophet goes on with his charge against this backsliding people. Observe here,
I.The sin itself that he charges them with - idolatry, that great provocation which they were so notoriously guilty of.
1.They frequented the places of idol-worship (Jer 2:20): "Upon every high hill and under every green tree, in the high places and the groves, such as the heathen had a foolish fondness and veneration for, thou wanderest, first to one and then to another, like one unsettled, and still uneasy and unsatisfied; but in all playing the harlot," worshipping false gods, which is spiritual whoredom, and was commonly accompanied with corporal whoredom too. Note, Those that leave God wander endlessly, and a vagrant lust is insatiable.
2.They made images for themselves, and gave divine honour to them (Jer 2:26, Jer 2:27); not only the common people, but even the kings and princes, who should have restrained the people from doing ill, and the priests and prophets, who should have taught them to do well, were themselves so wretchedly sottish and stupid, and under the power of such a strong delusion, as to say to a stock, "Thou art my father (that is, Thou art my god, the author of my being, to whom I owe duty and on whom I have a dependence)," and to a stone, to an idol made of stone, "Thou hast begotten me, or brought me forth; therefore protect me, provide for me, and bring me up." What greater affront could men put upon God, who is our Father that has made us? It was a downright disowning of their obligations to him. What greater affront could men put upon themselves and their own reason than to acknowledge that which is in itself absurd and impossible, and, by making stocks and stones their parents, to make themselves no better than stocks and stones? When these were first made the objects of worship they were supposed to be animated by some celestial power or spirit; but by degrees the thought of this was lost, and so vain did idolaters become in their imagination, even the princes and priests themselves, that the very idol, though made of wood and stone, was supposed to be their father, and adored accordingly.
3.They multiplied these dunghill deities endlessly (Jer 2:28): According to the number of thy cities are thy gods, O Judah! When they had forsaken that God who is one, and all-sufficient for all,
(1.)They were not satisfied with any gods they had, but still desired more, that idolatry being in this respect of the same nature with covetousness, which is spiritual idolatry (for the more men have the more they would have), which is a plain evidence that what men make an idol of they find to be insufficient and unsatisfying, and that it cannot make the comers thereunto perfect.
(2.)They could not agree in the same god. Having left the centre of unity, they fell into endless discord; one city fancied one deity and another another, and each was anxious to have one of its own to be near them and to take special care of them. Thus did they in vain seek that in many gods which is to be found in one God only.
II.The proof of this.
No witnesses need be called; it is proved by the notorious evidence of the facts.
1.They went about to deny it, and were ready to plead, Not guilty. They pretended that they would acquit themselves from this guilt, they washed themselves with nitre, and took much soap, offered many things in excuse and extenuation of it, Jer 2:22. They pretended that they did not worship these as gods, but as demons, and mediators between the immortal God and mortal men, or that it was not divine honour that they gave them, but civil respect; thus they sought to evade the convictions of God's word and to screen themselves from the dread of his wrath. Nay, some of them had the impudence to deny the thing itself; they said, I am not polluted, I have not gone after Baalim, Jer 2:23. Because it was done secretly, and industriously concealed (Eze 8:12), they thought it could never be proved upon them, and they had impudence enough to deny it. In this, as in other things, their way was like that of the adulterous woman, that says, I have done no wickedness, Pro 30:20.
2.Notwithstanding all their evasions, they are convicted of it and found guilty: "How canst thou deny the fact, and say, I have not gone after Baalim? How canst thou deny the fault, and say, I am not polluted?" The prophet speaks with wonder at their impudence: "How canst thou put on a face to say so, when it is certain?" (1.) "God's omniscience is a witness against thee: Thy iniquity is marked before me, saith the Lord God; it is laid up and hidden, to be produced against thee in the day of judgment, sealed up among his treasures," Deu 32:34; Job 21:19; Hos 13:12. "It is imprinted deeply and stained before me;" so some read it. "Though thou endeavour to wash it out, as murderers to get the stain of the blood of the person slain out of their clothes, yet it will never be got out." God's eye is upon it, and we are sure that his judgment is according to truth. (2.) "Thy own conscience is a witness against thee. See thy way in the valley" (they had worshipped idols, not only on the high hills, but in the valleys, Isa 57:5, Isa 57:6), in the valley over-against Beth-peor (so some), where they worshipped Baal-peor (Deu 34:6, Num 25:3), as if the prophet looked as far back as the iniquity of Peor; but, if it mean any particular valley, surely it is the valley of the son of Hinnom, for that was the place where they sacrificed their children to Moloch and which therefore witnessed against them more than any other: "look into that valley, and thou canst not but know what thou hast done."
III.The aggravations of this sin with which they are charged, which made it exceedingly sinful.
1.God had done great things for them, and yet they revolted from him and rebelled against him (Jer 2:20): Of old time I have broken thy yoke and burst thy bonds; this refers to the bringing of them out of the land of Egypt and the house of bondage, which they would not remember (Jer 2:6), but God did; for, when he told them that they should have no other gods before him, he prefixed this as a reason: I am the Lord thy God that brought thee out of the land of Egypt! These bonds of theirs which God had loosed should have bound them for ever to him; but they had ungratefully broken the bonds of duty to that God who had broken the bonds of their slavery.
2.They had promised fair, but had not made good their promise: "Thou saidst, I will not transgress; then, when the mercy of thy deliverance was fresh, thou wast so sensible of it that thou wast willing to lay thyself under the most sacred ties to continue faithful to thy God and never to forsake him." Then they said, Nay, but we will serve the Lord, Jos 24:21. How often have we said that we would not transgress, we would not offend any more, and yet we have started aside, like a deceitful bow, and repeated and multiplied our transgressions!
3.They had wretchedly degenerated from what they were when God first formed them into a people (Jer 2:21). I had planted thee a noble vine. The constitution of their government both in church and state was excellent, their laws were righteous, and all the ordinances instructive and very significant; and a generation of good men there was among them when they first settled in Canaan. Israel served the Lord, and kept close to him all the days of Joshua, and the elders that out-lived Joshua, Jos 24:31. They were then wholly a right seed, likely to replenish the vineyard they were planted in with choice vines. But it proved otherwise; they very next generation knew not the Lord, nor the works which he had done (Jdg 2:10), and so they were worse and worse till they became the degenerate plants of a strange vine. They were now the reverse of what they were at first. Their constitution was quite broken, and there was nothing in them of that good which one might have expected from a people so happily formed, nothing of the purity and piety of their ancestors. Their vine is as the vine of Sodom, Deu 32:32. This may fitly be applied to the nature of man; it was planted by its great author a noble vine, a right seed (God made man upright); but it is so universally corrupt that it has become the degenerate plant of a strange vine, that bears gall and wormwood, and it is so to God, it is highly distasteful and offensive to him.
4.They were violent and eager in the pursuit of their idolatries, doted on their idols, and were fond of new ones, and they would not be restrained form them either by the word of God or by his providence, so strong was the impetus with which they were carried out after this sin. They are here compared to a swift dromedary traversing her ways, a female of that species of creatures hunting about for a male (Jer 2:23), and, to the same purport, a wild ass used to the wilderness (Jer 2:24), not tamed by labour, and therefore very wanton, snuffing up the wind at her pleasure when she comes near the he-ass, and on such an occasion who can turn her away? Who can hinder her from that which she lusts after? Those that seek her then will not weary themselves for her, for they know it is to no purpose; but will have a little patience till she is big with young, till that month comes which is the last of the months that she fulfils (Job 39:2), when she is heavy and unwieldy, and then they shall find her, and she cannot out-run them. Note,
(1.)Eager lust is a brutish thing, and those that will not be turned away from the gratifying and indulging of it by reason, and conscience, and honour, are to be reckoned as brute-beasts and no better, such as were born, and still are, like the wild ass's colt; let them not be looked upon as rational creatures.
(2.)Idolatry is strangely intoxicating, and those that are addicted to it will with great difficulty be cured of it. That lust is as headstrong as any.
(3.)There are some so violently set upon the prosecution of their lusts that it is to no purpose to attempt to give check to them: those that do so weary themselves in vain. Ephraim is joined to idols; let him alone.
(4.)The time will come when the most fierce will be tamed and the most wanton will be manageable; when distress and anguish come upon them, then their ears will be open to discipline, that is the month in which you may find them, Psa 141:5, Psa 141:6.
5.They were obstinate in their sin, and, as they could not be restrained, so they would not be reformed, Jer 2:25. Here is,
(1.)Fair warning given them of the ruin that this wicked course of life would certainly bring them to at last, with a caution therefore not to persist in it, but to break off from it. He would certainly bring them into a miserable captivity, when their feet should be unshod, and they should be forced to travel barefoot, and when they would be denied fair water by their oppressors, so that their throat should be dried with thirst; this will be in the end hereof. Those that affect strange gods, and strange ways of worship, will justly be made prisoners to a strange king in a strange land. "Take up in time therefore; thy running after thy idols will run the shoes off thy feet, and thy panting after them will bring thy throat to thirst; withhold therefore thy foot from these violent pursuits, and thy throat from these violent desires." One would think that it should effectually check us in the career of sin to consider what it will bring us to at last.
(2.)Their rejecting this fair warning. They said to those that would have persuaded them to repent and reform, "There is no hope; no, never expect to work upon us, or prevail with us to cast away our idols, for we have loved strangers, and after them we will go; we are resolved we will, and therefore trouble not yourselves nor us any more with your admonitions; it is to no purpose. There is no hope that we should ever break the corrupt habit and disposition we have got, and therefore we may as well yield to it as go about to get the mastery of it." Note, Their case is very miserable who have brought themselves to such a pass that their corruptions triumph over their convictions; they know they should reform, but own they cannot, and therefore resolve they will not. But, as we must not despair of the mercy of God, but believe that sufficient for the pardon of our sins, though ever so heinous, if we repent and sue for that mercy, so neither must we despair of the grace of God, but believe that able to subdue our corruptions, though ever so strong, if we pray for and improve that grace. A man must never say There is no hope, as long as he is on this side hell.
6.They had shamed themselves by their sin, in putting confidence in that which would certainly deceive them in the day of their distress, and putting him away that would have helped them, Jer 2:26-28. As the thief is ashamed when, notwithstanding all his arts and tricks to conceal his theft, he is found, and brought to punishment, so are the house of Israel ashamed, not with a penitent shame for the sin they had been guilty of, but with a penal shame for the disappointment they met with in that sin. They will be ashamed when they find,
(1.)That they are forced to cry to the God whom they had put contempt upon. In their prosperity they had turned the back to God and not the face; they had slighted him, acted as if they had forgotten him, or did what they could to forget him, would not look towards him, but looked another way; they went from him as fast and as far as they could; but in the time of their trouble they will find no satisfaction but in applying to him; then they will say, Arise, and save us. Their fathers had many a time taken this shame to themselves (Jdg 3:9, Jdg 4:3, Jdg 10:10), yet they would not be persuaded to cleave to God, that they might come to him in their trouble with the more confidence.
(2.)That they have no relief from the gods they have made their court to. They will be ashamed when they perceive that the gods they have made cannot serve them, and that the God who made them will not serve them. To bring them to this shame, if so be they might hereby be brought to repentance, they are here sent to the gods whom they served, Jdg 10:14. They cried to God, Arise, and save us. God says of the idols, "Let them arise, and save thee, for thou hast no reason to expect that I should Let them arise, if they can, from the places where they are fixed; let them try whether they can save thee: but thou wilt be ashamed when thou findest that they can do thee no good, for, though thou hadst a god for every city, yet thy cities are burnt without inhabitant," Jer 2:15. Thus it is the folly of sinners to please themselves with that which will certainly be their grief, and pride themselves in that which will certainly be their shame.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
(Verse 26, 27.) Just as a thief is ashamed when he is caught, so were the people of Israel and their kings, leaders, priests, and prophets ashamed. Even though the faces of thieves are shameless and bold, they are still embarrassed when caught in the act. And so, when Israel says to a piece of wood, 'You are my father,' and to a stone, 'You have given birth to me,' they are calling their own creations their parents, and they are ashamed when caught in their idolatry. And let us not say this about him of the common people: He sets up kings and princes, and priests, and their prophets. Let us use this testimony against our leaders, and against those who are considered leaders in the Church, when they have been caught in shameful sins.
They turned their back to me, and not their face. Those who reject the words of God, turn their back against Him and not their face. For when a master gives a command, the sign of obedience is if the servant listens with head lowered. But if they turn their back, it is a sign of contempt; as it is written in another place: And they turned their shoulder, wanting to go away (Zach. VII, 11). So much have they despised my commands, that they did not even want to hear, but showed their arrogance with their body language.
And in the time of their affliction they will say: Arise, and deliver us. Those who did not perceive through blessings will perceive through torments that God.
Against those who, in the greatness of their wickedness, have scorned God’s goodness and rejected the Savior, there is decreed wrath and misery.… For those who are in their sins are full of shame. For so it is somewhere said of the Israelites, who violated the law of Moses: Like the shame of a thief when he is caught, so will the children of Israel be ashamed. But those who are in Christ by faith, escaping from the pollutions of sin, are certainly not full of shame but also have that boldness that becomes those who are free.
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Summary
Jeremiah 2:26 powerfully depicts the profound and inevitable shame awaiting the nation of Israel, particularly Judah, as a consequence of their pervasive spiritual apostasy and idolatry. Employing the vivid analogy of a thief caught in the act, the prophet declares that every segment of society—from the general populace to the highest echelons of kings, princes, priests, and prophets—will be publicly exposed and humiliated for their unfaithfulness to the Lord, underscoring the widespread nature of their sin and the certainty of divine judgment.
Context
Literary Context
Jeremiah 2:26 is situated within the opening chapters of Jeremiah's prophetic ministry, where the prophet delivers a scathing indictment against Judah for its spiritual infidelity. The preceding verses establish Yahweh's initial covenant faithfulness to Israel, likening their early relationship to a cherished honeymoon period, as seen in Jeremiah 2:2-3. This tender recollection is sharply contrasted with their subsequent and shocking abandonment of the Lord, whom Jeremiah describes as the fountain of living waters, in favor of broken cisterns, symbolizing their futile pursuit of lifeless idols. The immediate context of verse 26 further develops this theme of spiritual harlotry and rebellion, with God lamenting Israel's deep defilement and their stubborn refusal to acknowledge their sin, setting the stage for the public disgrace that awaits them as a direct consequence of their actions.
Historical & Cultural Context
Jeremiah prophesied during a tumultuous period in Judah's history, spanning the reigns of kings Josiah, Jehoiakim, and Zedekiah, leading up to the Babylonian exile (late 7th to early 6th century BCE). This era was marked by profound political instability, characterized by shifting alliances between dominant regional powers (Egypt and Babylon), and a deep spiritual decline despite Josiah's earlier, albeit temporary, reforms. Idolatry, including the abhorrent worship of Baal and Molech, and religious syncretism were rampant, permeating all levels of society. Culturally, shame was an extraordinarily powerful social construct in the ancient Near East, often considered more devastating than physical punishment. To be "ashamed" meant public disgrace, a loss of honor, and the humiliating exposure of one's wrongdoing, which would have been a profoundly traumatic experience for a nation that prided itself on its unique covenant relationship with Yahweh.
Key Themes
This verse powerfully contributes to several overarching themes in the book of Jeremiah. Firstly, it underscores the pervasive theme of Israel's Apostasy and Idolatry, illustrating the profound depth of their unfaithfulness to their covenant God, who had miraculously redeemed them from Egyptian bondage, as recalled in Jeremiah 2:6. Secondly, it highlights the Inevitability of Divine Judgment and Exposure, emphasizing that hidden sins and secret betrayals will ultimately be brought to light, leading to public disgrace. The analogy of the caught thief vividly portrays the sudden, undeniable, and humiliating nature of this exposure. Thirdly, the comprehensive enumeration of societal ranks—kings, princes, priests, and prophets—reinforces the theme of Universal Corruption, demonstrating that spiritual decay had infiltrated and corrupted every stratum of Israelite leadership and the general populace. This underscores the systemic nature of their departure from God's righteous ways, a widespread moral failure evident in passages like Jeremiah 5:1-5.
Exposition and Analysis
Key Word Analysis
From the root gānab, meaning "to steal." This word denotes one who unlawfully takes what belongs to another, typically by stealth or deception. In the context of Jeremiah 2:26, the "thief" serves as a potent analogy for Israel's clandestine and illicit spiritual practices, particularly their idolatry, which constituted a profound betrayal of their exclusive covenant with Yahweh. Just as a thief operates in secret, Israel engaged in hidden acts of unfaithfulness, but their deeds would inevitably be brought into the open.
This noun, derived from the verb bûsh (to be ashamed), refers to the feeling of shame, confusion, or disgrace, as well as the condition or cause of such. It often implies public humiliation and disappointment, especially when hopes or expectations are thwarted. Here, it describes the thief's immediate, visceral reaction upon discovery.
This verb means "to be ashamed, confused, or disappointed." It can also carry the sense of "to dry up" or "wither," suggesting a state of barrenness, futility, or failure. When applied to the "house of Israel," it signifies not just an internal feeling but a profound state of public disgrace and the utter failure of their idolatrous pursuits to deliver on their false promises, leading to overwhelming confusion and humiliation. The use of both words emphasizes the depth, pervasiveness, and public nature of the shame.
A primitive root meaning "to come forth to, i.e., appear or exist; transitively, to attain, i.e., find or acquire; figuratively, to occur, meet or be present." In this context, it signifies discovery, being caught, or having one's hidden actions brought to light. The thief is "found" in the very act, implying an undeniable and inescapable exposure. For Israel, it means their secret idolatry and spiritual harlotry will be undeniably revealed, leading to their profound disgrace.
Verse Breakdown
"As the thief is ashamed when he is found"
This opening clause establishes the central simile of the verse. It vividly portrays the immediate, visceral, and deeply humiliating reaction of a thief whose secret wrongdoing is suddenly exposed. The shame here is not merely private embarrassment but a public, undeniable disgrace that accompanies the revelation of illicit activity. The thief's deceptive plans are thwarted, their hidden actions laid bare, and their reputation irrevocably ruined.
"so is the house of Israel ashamed"
This clause provides the direct application of the simile to the nation. Just as the thief's hidden sin is exposed, so too will Israel's spiritual infidelity, persistent idolatry, and covenant betrayal be brought into the glaring light of divine judgment. Their shame will be profound, public, and inescapable, a direct and deserved consequence of their abandonment of Yahweh for false gods. This shame signifies the utter failure of their idolatrous hopes and the disgrace of being revealed as profoundly unfaithful to their covenant Lord.
"they, their kings, their princes, and their priests, and their prophets"
This comprehensive enumeration underscores the pervasive and systemic nature of Israel's corruption. The shame is not confined to a few individuals or a single segment of society but encompasses every stratum—from the general populace ("they") to the highest levels of leadership. This includes the kings (the political rulers responsible for upholding justice and God's law), the princes (high-ranking officials and advisors), the priests (the religious leaders responsible for mediating between God and the people and teaching the Torah), and the prophets (those who claimed to speak for God, many of whom were false). This exhaustive list highlights that the spiritual decay was deeply ingrained and widespread, affecting all who were meant to guide and represent the nation before God.
Literary Devices
Jeremiah 2:26 employs several powerful literary devices to convey its message of impending shame and judgment. The most prominent is Simile, where the prophet explicitly compares the shame of the "house of Israel" to that of a "thief... when he is found." This comparison vividly illustrates the sudden, undeniable, and deeply humiliating exposure of their hidden sins. The Analogy of the thief also carries strong implications of deception, illicit activity, and a breach of trust, underscoring the unlawful and treacherous nature of Israel's idolatry and covenant unfaithfulness against their righteous God. Furthermore, the verse utilizes Enumeration or a Catalogue ("they, their kings, their princes, and their priests, and their prophets") to emphasize the widespread and pervasive nature of the nation's spiritual corruption. This comprehensive listing highlights that no segment of society, from the common person to the highest religious and political authorities, was exempt from the pervasive shame and guilt of apostasy. The strategic Repetition of the concept of "ashamed" (through the two distinct Hebrew words bôsheth and yâbêsh) intensifies the emphasis on the profound, inescapable, and multi-faceted disgrace awaiting them.
Theological and Thematic Connections
Jeremiah 2:26 powerfully articulates the profound theological principle that spiritual infidelity, particularly idolatry and covenant unfaithfulness, inevitably leads to public shame, confusion, and divine judgment. Israel's abandonment of Yahweh, the living God and their covenant partner, for lifeless idols is portrayed as a profound betrayal, akin to a spouse's adultery. This verse serves as a stark warning that attempts to hide sin or to pursue false gods will ultimately fail, as God's unwavering justice ensures that all hidden deeds will eventually be brought to light. The shame described is not merely a social embarrassment but a deep theological consequence, a stripping away of the honor, dignity, and divine protection that comes from being in a right and exclusive relationship with the holy God. It serves as a potent reminder that true security, honor, and flourishing are found only in unwavering faithfulness to the Lord, and any deviation from Him results in profound confusion and disgrace.
Reflection and Application
Jeremiah 2:26 stands as a timeless and poignant warning against spiritual complacency and the insidious creep of idolatry into our lives. While modern believers may not worship physical statues, anything that usurps God's rightful place in our hearts—be it wealth, success, relationships, comfort, personal ambition, or even self-righteousness—becomes an idol. This verse challenges us to engage in honest self-examination, to consider what hidden areas of our lives, what secret allegiances, might ultimately lead to shame and profound disappointment when exposed to the penetrating light of God's truth. It calls us to live with radical transparency, integrity, and undivided devotion before God, recognizing that true freedom, lasting honor, and genuine peace come only from an undivided heart fully committed to Him. The shame Israel experienced was a direct consequence of their broken covenant; for believers today, living in the new covenant established by Christ, this passage serves as a powerful call to cling to Jesus, the ultimate source of all life and truth, and to readily confess and repent of any area where we have strayed, knowing that His boundless grace offers complete cleansing, restoration, and freedom from condemnation.
Questions for Reflection
FAQ
What is the significance of the analogy of the "thief" in this verse?
The analogy of the "thief" is profoundly significant because it vividly conveys the sudden, undeniable, and deeply humiliating nature of being caught in a secret act of wrongdoing. A thief operates in darkness, hoping to escape detection and consequences, but when "found," their illicit actions are exposed, leading to immediate disgrace, public humiliation, and the complete thwarting of their plans. Similarly, Israel's widespread idolatry and spiritual unfaithfulness were often conducted in secret, rationalized, or openly embraced despite God's commands. However, God declares through Jeremiah that these hidden and overt sins will be brought into the full light of public exposure, resulting in profound national shame and the utter failure of their false hopes in lifeless idols. It powerfully emphasizes that no sin, however concealed or cleverly disguised, can ultimately escape God's discerning eye and righteous judgment, as Hebrews 4:13 reminds us that "nothing in all creation is hidden from God's sight; everything is uncovered and laid bare before the eyes of him to whom we must give account."
Christ-Centered Fulfillment
While Jeremiah 2:26 speaks of Israel's profound shame due to their pervasive unfaithfulness and idolatry, it implicitly points to the ultimate solution and reversal of shame found in Jesus Christ. Israel's comprehensive sin, encompassing every stratum of society from the common person to the highest authorities, powerfully demonstrated humanity's universal need for a Savior who could bear such shame and offer true redemption. In stark contrast to Israel's deserved disgrace, Jesus, the perfect Lamb of God who takes away the sin of the world, willingly endured the ultimate shame of the cross, though He Himself was utterly without sin. He was "found" guilty by false accusations and human judgment, yet in His suffering, He bore the shame, curse, and condemnation that rightfully belonged to humanity, thereby redeeming us from the curse of the law as Galatians 3:13 declares. Through His perfect sacrifice and glorious resurrection, those who believe in Him are no longer destined for shame and confusion but are clothed in His imputed righteousness, as articulated in [Philippians 3:9](/ philippians/3-9 "Philippians 3:9 - Righteousness Through Faith in Christ"), and are given a living hope that "does not put us to shame," as promised in Romans 5:5. Thus, Christ fully fulfills the need for a reversal of shame, offering not just forgiveness of sins but a new identity, an eternal inheritance, and a glorious future that far surpasses any earthly disgrace or confusion.