Jeremiah 2:31

KJV

O generation, see ye the word of the LORD. Have I been a wilderness unto Israel? a land of darkness? wherefore say my people, We are lords; we will come no more unto thee?

KJV (with Strong's)

O generation {H1755}, see {H7200} ye the word {H1697} of the LORD {H3068}. Have I been a wilderness {H4057} unto Israel {H3478}? a land {H776} of darkness {H3991}? wherefore say {H559} my people {H5971}, We are lords {H7300}; we will come {H935} no more unto thee?

Complete Jewish Bible

You of this generation, look at the word of ADONAI: Have I been a desert to Isra'el? or a land of oppressive darkness? Why do my people say, 'We're free to roam, we will no longer come to you'?

Berean Standard Bible

You people of this generation, consider the word of the LORD: “Have I been a wilderness to Israel or a land of dense darkness? Why do My people say, ‘We are free to roam; we will come to You no more’?

American Standard Version

O generation, see ye the word of Jehovah. Have I been a wilderness unto Israel? or a land of thick darkness? wherefore say my people, We are broken loose; we will come no more unto thee?

Commentary

### SUMMARY
Jeremiah 2:31 captures a profound moment of divine lament and confrontation, where the LORD directly challenges the people of Judah regarding their inexplicable spiritual rebellion. God questions their perception of Him as a desolate "wilderness" or "land of darkness," contrasting it with His consistent faithfulness and provision. He then exposes their defiant declaration of self-sufficiency—"We are lords; we will come no more unto thee"—revealing the depth of their ingratitude and their tragic abandonment of the covenant relationship, despite having experienced His abundant goodness.

### CONTEXT
* **Literary Context:** Jeremiah 2:31 is situated within the opening chapters of Jeremiah's prophetic ministry, specifically within a lengthy divine indictment against Judah's apostasy. Chapter 2 serves as a foundational sermon where the LORD, through Jeremiah, recalls His steadfast love and care for Israel from the time of their exodus and wilderness wanderings. He contrasts this divine faithfulness with the nation's consistent turning away to idolatry and foreign alliances, likening their actions to a bride abandoning her husband or a well-watered garden becoming desolate. This specific verse acts as a rhetorical climax, directly challenging the people's rationale for their rebellion, exposing the absurdity of their claim that God has been anything but their benevolent provider. It follows earlier accusations of forsaking God for "broken cisterns" ([Jeremiah 2:13](/jeremiah/2-13 "Jeremiah 2:13 - Broken Cisterns")) and engaging in widespread idolatry.

* **Historical & Cultural Context:** Jeremiah's ministry began around 627/626 BC, during the reign of King Josiah, a period marked by initial religious reforms but also deep-seated spiritual corruption that persisted from previous reigns (e.g., Manasseh). Despite Josiah's efforts to restore proper worship, the people's hearts remained largely unchanged, clinging to syncretistic practices and pagan deities. The "wilderness" imagery in the verse harks back to Israel's foundational experience after the Exodus, where God miraculously provided for them in a barren land, establishing their covenant identity. The idea of becoming "lords" or self-sufficient masters was a profound rejection of the theocratic principle, where Yahweh alone was Israel's King and provider. The surrounding nations, with their pantheons and political alliances, offered tempting alternatives to Judah, leading them to believe they could find security and prosperity apart from the LORD.

* **Key Themes:** This verse powerfully articulates several core themes prevalent throughout Jeremiah and the prophetic literature. Firstly, it highlights **God's unwavering faithfulness and covenant loyalty**, despite Israel's consistent infidelity. The rhetorical questions emphasize that God has always been a source of life and provision, not desolation, echoing His care for them during their [forty years in the wilderness](/deuteronomy/8-2 "Deuteronomy 8:2 - God's Provision in the Wilderness"). Secondly, it underscores **Israel's profound ingratitude and spiritual rebellion**, manifested in their declaration of autonomy. The people's assertion, "We are lords; we will come no more unto thee," signifies a complete rejection of God's authority and a desire for self-determination, a theme further developed in [Jeremiah 2:19](/jeremiah/2-19 "Jeremiah 2:19 - Your Own Wickedness Will Correct You"). Lastly, the verse brings to the forefront the theme of **spiritual amnesia and the breaking of the covenant**, where the people forget their history with God and sever their unique relationship with Him, leading inevitably to judgment.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **generation (Hebrew, _dôwr'_):** From H1755, properly signifies "a revolution of time," an "age" or "generation." Here, it addresses the contemporary populace of Judah, emphasizing their collective identity and responsibility within the ongoing historical narrative of Israel. It implies a specific group of people existing within a particular epoch, accountable for their actions before God.
* **word (Hebrew, _dâbâr'_):** From H1697, a rich term encompassing "a word," "matter," "thing," "affair," "decree," or "report." In this context, it refers to the divine message, the authoritative pronouncement of the LORD through His prophet Jeremiah. It is the very essence of God's communication, containing His truth, commands, and judgments, which the people are exhorted to "see" or perceive.
* **lords (Hebrew, _rûwd'_):** From H7300, a primitive root meaning "to tramp about," "ramble (free or disconsolate)," or "to have dominion," "be lord," "rule." This word captures the essence of the people's defiant assertion of self-rule and independence from God. They claim mastery over their own destiny, desiring to wander freely without divine restraint, a direct contradiction to their identity as God's covenant people.

#### Verse Breakdown
* **"O generation, see ye the word of the LORD."**: Jeremiah, speaking for God, directly addresses the current "generation" of Judah. The imperative "see ye" (or "perceive," "consider") is a call to pay close attention and understand the divine message being delivered. It implies a challenge to their spiritual blindness and a demand for them to acknowledge God's truth.
* **"Have I been a wilderness unto Israel? a land of darkness?"**: These are powerful rhetorical questions, designed to elicit a resounding "No!" God reminds Israel of His consistent provision and guidance. He has been their source of life, sustenance, and light, not a desolate, unyielding "wilderness" or a place of "darkness" where no life or direction can be found. This highlights their ingratitude and the irrationality of their turning away.
* **"wherefore say my people, We are lords; we will come no more unto thee?"**: The LORD expresses His bewilderment and sorrow at His people's defiant declaration. "Wherefore say" conveys a sense of incredulity. Their statement, "We are lords," signifies a desire for complete autonomy and self-governance, rejecting God's sovereignty. The subsequent "we will come no more unto thee" is a stark, explicit declaration of spiritual abandonment, a severing of the covenant relationship, indicating a deliberate and final turning away from the source of their life and blessing.

#### Literary Devices
Jeremiah 2:31 is rich in **Rhetorical Question**. The questions "Have I been a wilderness unto Israel? a land of darkness?" are not posed to gain information but to emphasize the undeniable truth of God's consistent provision and to highlight the absurdity of Israel's unfaithfulness. This device powerfully conveys God's lament and challenges the people's distorted perception of Him. There is also strong **Irony** present; the people claim to be "lords" and self-sufficient, yet their spiritual state is one of profound dependence on the very God they reject, and their path leads to desolation, not dominion. The phrase "land of darkness" also employs a degree of **Metaphor**, representing a state of spiritual ignorance, despair, or absence of divine guidance, contrasting sharply with God as the source of light and life.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 2:31 serves as a poignant reminder of the enduring covenant relationship between God and His people, yet also exposes the tragic human tendency towards spiritual amnesia and self-idolatry. The LORD's rhetorical questions underscore His unwavering faithfulness and abundant provision, contrasting sharply with Israel's ingratitude and declaration of independence. This dynamic highlights a foundational theological truth: humanity's well-being is intrinsically linked to acknowledging and submitting to God's sovereignty, not to asserting self-rule. The people's desire to be "lords" is a primal rebellion against the Creator, echoing the original sin of seeking autonomy from God's will. Their rejection of God as their source of life and light inevitably leads to spiritual barrenness, demonstrating that true freedom is found in dependence on God, not independence from Him.

* [Deuteronomy 32:6](/deuteronomy/32-6 "Deuteronomy 32:6 - Is this how you repay the Lord?")
* [Isaiah 5:4](/isaiah/5-4 "Isaiah 5:4 - What more could have been done for my vineyard?")
* [Hosea 13:4](/hosea/13-4 "Hosea 13:4 - There is no Savior besides Me")

### REFLECTION AND APPLICATION
Jeremiah 2:31 offers a timeless mirror for self-examination, challenging us to honestly assess the state of our own hearts and our relationship with God. In a world that constantly champions self-reliance and personal autonomy, the temptation to declare "We are lords" and to live as if God is irrelevant or has somehow failed us is ever-present. This verse calls us to remember God's consistent faithfulness in our lives, to acknowledge His provision, and to resist the subtle or overt ways we might drift from Him. True spiritual vitality and peace are found not in asserting our independence, but in humble, joyful dependence on the One who has always been our "land of light" and never a "wilderness." It prompts us to cultivate a posture of gratitude and continuous seeking of His presence, ensuring that we do not, like ancient Israel, declare that we will "come no more unto" Him, thereby cutting ourselves off from the very source of life.

#### Questions for Reflection
* **In what areas of your life might you be subtly or overtly declaring, "I am lord," rather than trusting in God's sovereignty?**
* **How have you experienced God's faithfulness and provision, proving that He has never been a "wilderness" or "land of darkness" to you?**
* **What practical steps can you take to ensure you are consistently "seeing the word of the LORD" and drawing near to Him, rather than drifting away?**

### FAQ
**What does "O generation, see ye the word of the LORD" mean?**

Answer: This phrase is a direct, emphatic address to the people of Judah in Jeremiah's time. "Generation" refers to the contemporary populace, holding them accountable for their actions. "See ye the word of the LORD" is an urgent call to perceive, understand, and heed God's message. It implies that they have been spiritually blind or deaf to His truth and are now being commanded to open their eyes and truly grasp what He is saying to them, particularly concerning their rebellion and His unwavering faithfulness. It's an invitation to confront reality from God's perspective.

**How does God being a "wilderness" or "land of darkness" relate to Israel's experience?**

Answer: These are rhetorical questions posed by God to highlight the absurdity of Israel's ingratitude. God is asking, "Have I ever been a desolate, barren 'wilderness' to you, where you found no sustenance or life? Have I ever been a 'land of darkness' to you, where you found no guidance, truth, or light?" The implied answer is a resounding "No." Throughout their history, from the Exodus to their settlement in the Promised Land, God had been their constant provider, protector, and guide, supplying manna in the literal wilderness ([Exodus 16](/exodus/16 "Exodus 16 - Manna in the Wilderness")) and His Law as a light to their path ([Psalm 119:105](/psalm/119-105 "Psalm 119:105 - Your Word is a Lamp")). Their perception of Him as a "wilderness" or "darkness" was a grave distortion of reality, born of their unfaithfulness.

**What is the significance of "We are lords; we will come no more unto thee"?**

Answer: This statement reveals the core of Israel's rebellion: a defiant assertion of autonomy and a complete rejection of God's authority. "We are lords" (Hebrew: *rûwd*) signifies a desire to be self-governing, unrestrained, and masters of their own destiny, rather than subjects of God's divine kingship. It's a declaration of spiritual independence, a desire to wander freely without divine accountability. The subsequent "we will come no more unto thee" is the logical consequence of this mindset—a clear and explicit renunciation of their covenant relationship with the LORD. It's a tragic severing of ties with the very source of their life, identity, and blessing, indicating a final turning away from Him. This self-sufficiency is a recurring theme of rebellion in the Old Testament, often leading to dire consequences as seen in [Proverbs 16:18](/proverbs/16-18 "Proverbs 16:18 - Pride goes before destruction").

### CHRIST-CENTERED FULFILLMENT
Jeremiah 2:31, with its poignant portrayal of God's lament over His people's rebellion and their declaration of self-lordship, finds its ultimate fulfillment and resolution in Jesus Christ. Israel's tragic assertion, "We are lords; we will come no more unto thee," represents humanity's universal inclination to reject divine authority and seek autonomy, leading to spiritual barrenness and separation from God. Yet, Christ perfectly embodies the obedient Son who never declared Himself "lord" in defiance of the Father, but rather emptied Himself, taking the form of a servant ([Philippians 2:7](/philippians/2-7 "Philippians 2:7 - Christ's Humility")). He is the "Word of the LORD" made flesh ([John 1:14](/john/1-14 "John 1:14 - The Word Became Flesh")), whom all generations are called to "see" and believe. Unlike Israel, who perceived God as a "wilderness" or "land of darkness," Jesus reveals the Father as the abundant source of living water ([John 4:10](/john/4-10 "John 4:10 - Living Water")) and the light of the world ([John 8:12](/john/8-12 "John 8:12 - I Am the Light of the World")), guiding humanity out of spiritual darkness. Through His atoning sacrifice, Christ provides the way for humanity to "come unto" God once more, breaking the power of sin that compels us to declare self-lordship and enabling reconciliation and true dependence on the Father, thereby reversing the very rebellion lamented in Jeremiah's prophecy.

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

Deuteronomy 32:15

¶ But Jeshurun waxed fat, and kicked: thou art waxen fat, thou art grown thick, thou art covered [with fatness]; then he forsook God [which] made him, and lightly esteemed the Rock of his salvation.

2 Samuel 12:7

And Nathan said to David, Thou [art] the man. Thus saith the LORD God of Israel, I anointed thee king over Israel, and I delivered thee out of the hand of Saul;

2 Samuel 12:9

Wherefore hast thou despised the commandment of the LORD, to do evil in his sight? thou hast killed Uriah the Hittite with the sword, and hast taken his wife [to be] thy wife, and hast slain him with the sword of the children of Ammon.

Nehemiah 9:21

Yea, forty years didst thou sustain them in the wilderness, [so that] they lacked nothing; their clothes waxed not old, and their feet swelled not.

Nehemiah 9:25

And they took strong cities, and a fat land, and possessed houses full of all goods, wells digged, vineyards, and oliveyards, and fruit trees in abundance: so they did eat, and were filled, and became fat, and delighted themselves in thy great goodness.

Malachi 3:9

Ye [are] cursed with a curse: for ye have robbed me, [even] this whole nation.

Malachi 3:11

And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, saith the LORD of hosts.