TRV
Translation
King James Version
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?
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?
World English Bible Messianic
Generation, consider the LORD’s word. Have I been a wilderness to Israel? Or a land of thick darkness? Why do my people say, ‘We have broken loose. We will come to you no more?’
Geneva Bible (1599)
O generation, take heede to the worde of the Lord: haue I bene as a wildernesse vnto Israel? or a lande of darkenesse? Wherefore sayeth my people then, We are lordes, we will come no more vnto thee?
Young's Literal Translation
O generation, see ye the word of Jehovah: A wilderness have I been to Israel? A land of thick darkness? Wherefore have My people said, `We mourned, We come not in again unto Thee.'
Study This Verse
Commentary on Jeremiah 2 verses 29–37
29 ¶ Wherefore will ye plead with me? ye all have transgressed against me, saith the LORD.
30 In vain have I smitten your children; they received no correction: your own sword hath devoured your prophets, like a destroying lion.
31 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?
32 Can a maid forget her ornaments, or a bride her attire? yet my people have forgotten me days without number.
33 Why trimmest thou thy way to seek love? therefore hast thou also taught the wicked ones thy ways.
34 Also in thy skirts is found the blood of the souls of the poor innocents: I have not found it by secret search, but upon all these.
35 Yet thou sayest, Because I am innocent, surely his anger shall turn from me. Behold, I will plead with thee, because thou sayest, I have not sinned.
36 Why gaddest thou about so much to change thy way? thou also shalt be ashamed of Egypt, as thou wast ashamed of Assyria.
37 Yea, thou shalt go forth from him, and thine hands upon thine head: for the LORD hath rejected thy confidences, and thou shalt not prosper in them.
The prophet here goes on in the same strain, aiming to bring a sinful people to repentance, that their destruction might be prevented.
I. He avers the truth of the charge. It was evident beyond contradiction; it was the greatest absurdity imaginable in them to think of denying it (Jer 2:29): "Wherefore will you plead with me, and put me upon the proof of it, or wherefore will you go about to plead any thing in excuse of the crime or to obtain a mitigation of the sentence? Your plea will certainly be overruled, and judgment given against you: you know you have all transgressed, one as well as another; why then to you quarrel with me for contending with you?"
II. He heightens it from the consideration both of their incorrigibleness and of their ingratitude. 1. They had not been wrought upon by the judgments of God which they had been under (Jer 2:30): In vain have I smitten your children, that is, the children or people of Judah. They had been under divine rebukes of many kinds. God therein designed to bring them to repentance; but it was in vain. They did not answer God's end in afflicting them; their consciences were not awakened, nor their hearts softened and humbled, nor were they driven to seek unto God; they received no instruction by the correction, were not made the better by it; and it is a great loss thus to lose an affliction. They did not receive, they did not submit to, or comply with, the correction, but their hearts fretted against the Lord, and so they were smitten in vain. Even the children, the young people, among them (so it may be taken), were smitten in vain; they were so soon prejudiced against repentance that they were as untractable as the old ones that had been long accustomed to do evil. 2. They had not been wrought upon by the word of God which he had sent them in the mouth of his servants the prophets; nay, they had killed the messengers for the sake of the message: "Your own sword has devoured your prophets like a destroying lion; you have put them to death for their faithfulness with as much rage and fury, and with as much greediness and pleasure, as a lion devours his prey." Their prophets, who were their greatest blessings, were treated by them as if they had been the plagues of their generation, and this was their measure-filling sin, Ch2 36:16. They killed their own prophets, Th1 2:15. 3. They had not been wrought upon by the favours God had bestowed upon them (Jer 2:31): "O generation!" (he does not call them, as he might, O faithless and perverse generation! O generation of vipers! but speaks gently, O you men of this generation!) "see the word of the Lord, do not only hear it, but consider it diligently, apply your minds closely to it." As we are bidden to hear the rod (Mic 6:9), for that has its voice, so we are bidden to see the word, for that has its visions, its views. It intimates that what is here said is plain and undeniable; you may see it to be very evident; it is written as with a sun-beam, so that he that runs may read it: Have I been a wilderness to Israel, a land of darkness. Note, None of those who have had any dealings with God ever had reason to complain of him as a wilderness or a land of darkness. He has blessed us with the fruits of the earth, and therefore we cannot say that he has been a wilderness to us, a dry and barren land, that (as Mr. Gataker expresses it) he has held us to hard meat, as cattle fed upon the common. No; his sheep have been led into green pastures. He has also blessed us with the lights of heaven, and has not withheld them, so that we cannot say, He has been to us a land of darkness. He has caused his sun to shine, as well as his rain to fall, upon the evil and unthankful. Or the meaning is, in general, that the service of God has not been to any either an unpleasant or an unprofitable service. God sometimes has led his people through a wilderness and a land of darkness, but he himself was then to them all that which they needed; he so fed them with manna, and led them by a pillar of fire, that it was to them a fruitful field and a land of light. The world is, to those who make it their home and their portion, a wilderness and a land of darkness, vanity and vexation of spirit; but those that dwell in God have the lines fallen to them in pleasant places. 4. Instead of being wrought upon by these, they had grown intolerably insolent and imperious. They say, We are lords; we will come no more unto thee. Now that they had become a potent kingdom, or thought themselves such, they set up for themselves, and shook off their dependence upon God. This is the language of presumptuous sinners, and it is not only very impious and profane, but very unreasonable and foolish. (1.) It is absurd for us who are subjects to say, We are lords (that is, rulers) and we will come no more to God to receive commands form him; for, as he is King of old, so he is King for ever, and we can never pretend to be from under his authority. (2.) It is absurd for us who are beggars to say, We are lords, that is, We are rich, and we will come no more to God, to receive favours from him, as if we could live without him and need not be beholden to him. God justly takes it ill when those to whom he has been a bountiful benefactor care not either for hearing from him or speaking to him.
III. He lays the blame of all their wickedness upon their forgetting God (Jer 2:32): They have forgotten me; they have industriously banished the thoughts of God out of their minds, jostled those thoughts out with thoughts of their idols, and avoided all those things that would put them in mind of God. 1. Though they were his own people, in covenant with him and professing relation to him, and had the tokens of his presence in the midst of them and of his favour to them, yet they forgot him. 2. They had long neglected him, days without number, time out of mind, as we say. They had not for a great while entertained any serious thoughts of him; so that they seem quite to have forgotten him, and resolved never to remember him again. How many days of our lives have passed without suitable remembrance of God! Who can number those empty days? 3. They had not had such a regard and affection to him as young ladies generally have to their fine clothes: Can a maid forget her ornaments or a bride her attire? No; their hearts are upon them; they value them so much, and themselves upon them, that they are ever and anon thinking and speaking of them. When they are to appear in public they do not forget any of their ornaments, but put every one in its place, as they are described, Isa 3:18, etc. And yet my people have forgotten me. It is sad that any should be more in love with their fine clothes than with their God, and should rather leave their religion behind them, or part with that, than leave any of their ornaments behind them, or part with them. Is not God our ornament? Is he not a crown of glory and a diadem of beauty to his people? Did we look upon him to be so, and upon our religion as an ornament of grace to our head and chains about our neck (Pro 1:9), we should be as mindful of them as ever any maid was of her ornaments, or a bride of her attire, we should be as careful to preserve them and as fond to appear in them.
IV. He shows them what a bad influence their sins had had upon others. The sins of God's professing people harden and encourage those about them in their evil ways, especially when they appear forward and ringleaders in sin (Jer 2:33): Why trimmest thou thy way to seek love? There is an allusion here to the practice of lewd women who strive to recommend themselves by their ogling looks and gay dress, as Jezebel, who painted her face and tired her head. Thus had they courted their neighbours into sinful confederacies with them and communion in their idolatries, and had taught the wicked ones their ways, their ways of mixing God's institutions with their idolatrous customs and usages, which was a great profanation of that which was sacred and made the ways of their idolatry worse than that of others. Those have a great deal to answer for who, by their fellowship with the unfruitful works of darkness, make wicked ones more wicked than otherwise they would be.
V. He charges them with the guilt of murder added to the guilt of their idolatry (Jer 2:34): Also in thy skirts is found the blood of the souls, the life-blood of the poor innocents, which cried to heaven, and for which God was now making inquisition. The reference is to the children that were offered in sacrifice to Moloch; or it may be taken more generally for all the innocent blood which Manasseh shed, and with which he had filled Jerusalem (Kg2 21:16), the righteous blood, especially the blood of the prophets and others that witnessed against their impieties. This blood was found not by secret search, not by diggings (so the word is), but upon all these; it was above ground. This intimates that the guilt of this kind which they had contracted was certain and evident, not doubtful or which would bear a dispute; and that it was avowed and barefaced, and which they had not so much sense either of shame or fear as to endeavour to conceal, which was a great aggravation of it.
VI. He overrules their plea of, Not guilty. Though this matter be so plain, yet thou sayest, Because I am innocent, surely his anger shall turn from me; and again, Thou sayest, I have not sinned (Jer 2:35); therefore I will plead with thee, and will convince thee of thy mistake. Because they deny the charge, and stand upon their own justification, therefore God will join issue with them and plead with them, both by his word and by his rod. Those shall be made to know how much they deceive themselves, 1. Who say that they have not offended God, that they are innocent, though they have been guilty of the grossest enormities. 2. Who expect that God will be reconciled to them though they do not repent and reform. They own that they had been under the tokens of God's anger, but they think that it was causeless, and that they by pleading innocency had proved it to be so, and therefore they conclude that God will immediately let fall his action and his anger shall be turned from them. This is very provoking, and God will plead with them, and convince them that his anger is just, for they have sinned, and he will never cease his controversy till they, instead of justifying themselves thus, humble, and judge, and condemn themselves.
VII. He upbraids them with the shameful disappointments they met with, in making creatures their confidence, while they made God their enemy, Jer 2:36, Jer 2:37. It was a piece of spiritual idolatry they were often guilty of that they trusted in an arm of flesh and their hearts therein departed from the Lord. Now here he shows them the folly of it. 1. They were restless, and unsatisfied in the choice of their confidences: "Why gaddest thou about so much to change thy way? Doubtless it is because thou meetest not with that in those thou didst confide in which thou promisedst thyself." Those that make God their hope, and walk in a continual dependence upon him, need not gad about to change their way; for their souls may return to him, and repose in him, as their rest: but those that trust in creatures will be perpetually uneasy, like Noah's dove, that found no rest for the sole of her foot. Every thing they trust to fails them, and then they think to change for the better, but they will be still disappointed. They first trusted to Assyria, and, when that proved a broken reed, they depended upon Egypt, and that proved no better. Creatures being vanity, they will be vexation of spirit to all those that put their confidence in them; they gad about, seeking rest and finding none. 2. They were quite disappointed in the confidences they made choice of; so the prophet tells them they should be: Thou shalt be ashamed of Egypt, which thou now trustest in, as formerly thou wast of Assyria, who distressed them and helped them not, Ch2 28:20. The Jews were a peculiar people in their profession of religion, and for that reason none of the neighbouring nations cared for them, nor could heartily love them; and yet the Jews were still courting them, and confiding in them, and were well enough served when deceived by them. See what will come of it (Jer 2:37): Thou shalt go forth from him, thy ambassadors or envoys shall return from Egypt re infect - disappointed, and therefore with their hands upon their heads, lamenting the desperate condition of their people. Or, Thou shalt go forth hence, that is, into captivity in a strange land, with thy hands upon thy head, holding it because it aches (ubi dolor ibi digitus - where the pain is the finger will be applied), or as people ashamed, for Tamar, in the height of her confusion, laid her hand on her head, Sa2 13:19. "And Egypt, that thou reliest on, shall not be able to prevent it nor to rescue thee out of captivity." Those that will not lay their hand on their heart in godly sorrow, which works life, shall be made to lay their hand on their head in the sorrow of the world, which works death. And no wonder that Egypt cannot help them, when God will not, If the Lord do not help thee, whence should I? The Egyptians are broken reeds, for the Lord has rejected thy confidences; he will not make use of them for thy relief, will neither so far honour them, nor so far give countenance to thy confidence in them, as to appoint them to be the instruments of any good to thee, and therefore thou shalt not prosper in them; they shall not stand thee in any stead nor give thee any satisfaction. As there is no counsel or wisdom that can prevail against the Lord, so there is none that can prevail without him. Some read it, The Lord has rejected thee for thy confidences; because thou hast dealt so unfaithfully with him as to trust in his creatures, nay, in his enemies when thou shouldst have trusted in him only, he has abandoned thee to that destruction from which thou thoughtest thus to shelter thyself; and then thou canst not prosper, for none ever either hardened himself against God or estranged himself from God and prospered.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 29–37. Public domain.
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JeromeAD 420
Commentary on Jeremiah
(Verse 31.) See the word of the Lord: Am I become a wilderness to Israel, or a barren land? Why then said my people, We are gone, we will come no more at you? LXX: Hear the word of the Lord: thus says the Lord: Am I become a wilderness to Israel, or a land full of darkness? Why do my people say, We will not serve, we will not come to you? And Moses saw the voice of God (Exod. XXXIII), and John the Apostle says that he has seen and touched the word of God (I John I). But he wonders how the people of Israel had treated God as if it were a wilderness, when they followed idols as if they were the bustling city. It is a late land, which does not receive the showers of teachings, nor the discipline of the Gospel; and it is full of thorns, because it had not been cultivated. Therefore, the once people of God are more wicked in that they have turned away from the Lord and do not want to return to their Lord anymore. It is a great offense not to seek to appease the one you have offended.
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 2:31 encapsulates a profound divine lament and direct confrontation, wherein the LORD challenges the people of Judah regarding their inexplicable spiritual rebellion. God questions their perception of Him as a desolate "wilderness" or a "land of darkness," sharply contrasting this with His consistent faithfulness, abundant provision, and guiding presence throughout their history. He then exposes their defiant declaration of self-sufficiency and autonomy—"We are lords; we will come no more unto thee"—revealing the tragic depth of their ingratitude and their deliberate abandonment of the sacred covenant relationship, despite having experienced His boundless goodness.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 2:31 is powerfully crafted through several literary techniques. The most prominent is 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 profound absurdity and ingratitude of Israel's unfaithfulness. This device powerfully conveys God's lament, His wounded love, and His challenge to the people's distorted perception of Him. There is also strong Irony present; the people defiantly claim to be "lords" and self-sufficient, capable of directing their own destiny, yet their spiritual state is one of profound dependence on the very God they reject. Their chosen path of independence leads not to true dominion but to desolation and judgment, highlighting the tragic contradiction in their boast. Furthermore, the phrases "wilderness" and "land of darkness" function as potent Metaphors, representing states of spiritual barrenness, ignorance, despair, or the absence of divine guidance and life. These metaphors stand in stark contrast to God's true nature as the abundant source of life, light, and provision, underscoring the spiritual desolation that results from their rebellion.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 2:31 serves as a poignant reminder of the enduring covenant relationship between God and His people, yet simultaneously 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, flourishing, and true freedom are intrinsically linked to acknowledging and submitting to God's benevolent 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 and wisdom. Their rejection of God as their ultimate source of life and light inevitably leads to spiritual barrenness and judgment, demonstrating that genuine liberty and fulfillment are found in humble dependence on God, not in defiant independence from Him.
REFLECTION AND APPLICATION
Jeremiah 2:31 offers a timeless and piercing mirror for self-examination, challenging us to honestly assess the true state of our hearts and the nature of our relationship with God. In a world that relentlessly champions self-reliance, personal autonomy, and the pursuit of individual desires, the temptation to subtly or overtly declare "I am lord" and to live as if God is irrelevant, absent, or has somehow failed us is an ever-present spiritual danger. This verse urgently calls us to remember God's consistent faithfulness in our personal histories, to acknowledge His abundant provision in every season, and to actively resist the subtle or overt ways we might drift from Him. True spiritual vitality, enduring peace, and profound joy are found not in asserting our independence or striving for self-mastery, but in humble, joyful, and continuous dependence on the One who has always been our "land of light" and never a "wilderness." It prompts us to cultivate a posture of profound gratitude, intentional obedience, and continuous seeking of His presence, ensuring that we do not, like ancient Israel, tragically declare that we will "come no more unto" Him, thereby severing ourselves from the very source of all life and blessing.
Questions for Reflection
FAQ
What does "O generation, see ye the word of the LORD" mean?
Answer: This phrase represents a direct, emphatic, and urgent address to the people of Judah in Jeremiah's time. The term "generation" (Hebrew: dôwr) refers to the contemporary populace, holding them collectively accountable for their actions and spiritual condition. "See ye the word of the LORD" is an imperative call to perceive, understand, and heed God's divine 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 communicating to them, particularly concerning their profound rebellion and His unwavering faithfulness. It is an invitation to confront reality from God's perspective, demanding a spiritual awakening.
How does God being a "wilderness" or "land of darkness" relate to Israel's experience?
Answer: These are powerful rhetorical questions posed by God to highlight the utter absurdity and ingratitude of Israel's spiritual state. God is essentially asking, "Have I ever been a desolate, barren 'wilderness' to you, where you found no sustenance, no life, or no provision? Have I ever been a 'land of darkness' to you, where you found no guidance, no truth, no light, or no direction?" The implied answer, based on Israel's history, is a resounding "No." Throughout their entire journey, from the miraculous Exodus to their settlement in the Promised Land, God had been their constant provider, protector, and guide, supplying manna and water in the literal wilderness (Exodus 16) and His Law as a lamp to their feet and a light to their path (Psalm 119:105). Their perception of Him as a "wilderness" or "darkness" was a grave and self-serving distortion of reality, born of their unfaithfulness and desire for autonomy.
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 rightful 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 or the perceived limitations of the covenant. The subsequent "we will come no more unto thee" is the logical and tragic consequence of this self-exalting mindset—a clear and explicit renunciation of their covenant relationship with the LORD. It represents a deliberate and final severing of ties with the very source of their life, identity, and blessing. This self-sufficiency and rejection of divine authority is a recurring theme of rebellion throughout the Old Testament, often leading to dire consequences, as seen in the principle that "Pride goes before destruction" (Proverbs 16:18).
CHRIST-CENTERED FULFILLMENT
Jeremiah 2:31, with its poignant portrayal of God's lament over His people's rebellion and their defiant declaration of self-lordship, finds its ultimate fulfillment and profound resolution in the person and work of 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, a path that inevitably leads to spiritual barrenness, separation from God, and ultimately, death. Yet, Christ perfectly embodies the obedient Son who never declared Himself "lord" in defiance of the Father, but rather "emptied himself, by taking the form of a servant" (Philippians 2:7). He is the very "Word of the LORD" made flesh (John 1:14), the divine message incarnate, whom all generations are now 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) and unequivocally declares, "I am the light of the world. Whoever follows me will not walk in darkness, but will have the light of life" (John 8:12), guiding humanity out of spiritual darkness. Through His perfect obedience, sacrificial death, and glorious resurrection, Christ provides the only way for humanity to "come unto" God once more, breaking the power of sin that compels us to declare self-lordship and enabling reconciliation, true dependence on the Father, and eternal life. In Him, the very rebellion lamented in Jeremiah's prophecy is not only exposed but decisively overcome, offering a new covenant of grace where God's people are restored to intimate communion with their benevolent Lord.