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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 2:9–13. His three-level outline is real structure in the source text, so it is rendered as structure.
The prophet, having shown their base ingratitude in forsaking God, here shows their unparalleled fickleness and folly (Jer 2:9): I will yet plead with you. Note, Before God punishes sinners he pleads with them, to bring them to repentance. Note, further, When much has been said of the evil of sin, still there is more to be said; when one article of the charge is made good, there is another to be urged; when we have said a great deal, still we have yet to speak on God's behalf, Job 36:2. Those that deal with sinners, for their conviction, must urge a variety of arguments and follow their blow. God had before pleaded with their fathers, and asked why they walked after vanity and became vain, Jer 2:5. Now he pleads with those who persisted in that vain conversation received by tradition from their fathers, and with their children's children, that is, with all that in every age tread in their steps. Let those that forsake God know that he is willing to argue the case fairly with them, that he may be justified when he speaks. He pleads that with us which we should plead with ourselves.
I.He shows that they acted contrary to the usage of all nations.
Their neighbours were more firm and faithful to their false gods than they were to the true God. They were ambitious of being like the nations, and yet in this they were unlike them. He challenges them to produce an instance of any nation that had changed their gods (Jer 2:10, Jer 2:11) or were apt to change them. Let them survey either the old records or the present state of the isles of Chittim, Greece, and the European islands, the countries that were more polite and learned, and of Kedar, that lay south-east (as the other north-west from them), which were more rude and barbarous; and they should not find an instance of a nation that had changed their gods, though they had never done them any kindness, nor could do, for they were no gods. Such a veneration had they for their gods, so good an opinion of them, and such a respect for the choice their fathers had made, that though they were gods of wood and stone they would not change them for gods of silver and gold, no, not for the living and true God. Shall we praise them for this? We praise them not. But it may well be urged, to the reproach of Israel, that they, who were the only people that had no cause to change their God, were yet the only people that had changed him. Note, Men are with difficulty brought off from that religion which they have been brought up in, though ever so absurd and grossly false. The zeal and constancy of idolaters should shame Christians out of their coldness and inconstancy.
II.He shows that they acted contrary to the dictates of common sense, in that they not only changed (it may sometimes be our duty and wisdom to do so), but that they changed for the worse, and made a bad bargain for themselves.
1.They parted from a God who was their glory, who made them truly glorious and every way put honour upon them, one whom they might with a humble confidence glory in as theirs, who is himself a glorious God and the glory of those whose God he is; he was particularly the glory of his people Israel, for his glory had often appeared on their tabernacle.
2.They closed with gods that could do them no good, gods that do not profit their worshippers. Idolaters change God's glory into shame (Rom 1:23) and so they do their own; in dishonouring him, they disgrace and disparage themselves, and are enemies to their own interest. Note, Whatever those turn to who forsake God, it will never do them any good; it will flatter them and please them, but it cannot profit them. Heaven itself is here called upon to stand amazed at the sin and folly of these apostates from God (Jer 2:12, Jer 2:13): Be astonished, O you heavens! at this. The earth is so universally corrupt that it will take no notice of it; but let the heavens and heavenly bodies be astonished at it. Let the sun blush to see such ingratitude and be afraid to shine upon such ungrateful wretches. Those that forsook God worshipped the host of heaven, the sun, moon, and stars; but these, instead of being pleased with the adorations that were paid to them, were astonished and horribly afraid; and would rather have been very desolate, utterly exhausted (as the word is) and deprived of their light, than that it should have given occasion to any to worship them. Some refer it to the angels of heaven; if they rejoice at the return of souls to God, we may suppose that they are astonished and horribly afraid at the revolt of souls from him. The meaning is that the conduct of this people towards God was,
(1.)Such as we may well be astonished and wonder at, that ever men, who pretend to reason, should do a thing so very absurd.
(2.)Such as we ought to have a holy indignation at as impious, and a high affront to our Maker, whose honour every good man is jealous for.
(3.)Such as we may tremble to think of the consequences of. What will be in the end hereof? Be horribly afraid to think of the wrath and curse which will be the portion of those who thus throw themselves out of God's grace and favour. Now what is it that is to be thought of with all this horror? It is this: "My people, whom I have taught and should have ruled, have committed two great evils, ingratitude and folly; they have acted contrary both to their duty and to their interest." [1.] They have affronted their God, by turning their back upon him, as if he were not worthy their notice: "They have forsaken me, the fountain of living waters, in whom they have an abundant and constant supply of all the comfort and relief they stand in need of, and have it freely." God is their fountain of life, Psa 36:9. There is in him an all-sufficiency of grace and strength; all our springs are in him and our streams from him; to forsake him is, in effect, to deny this. He has been to us a bountiful benefactor, a fountain of living waters, over-flowing, ever-flowing, in the gifts of his favour; to forsake him is to refuse to acknowledge his kindness and to withhold that tribute of love and praise which his kindness calls for. [2.] They have cheated themselves, they forsook their own mercies, but it was for lying vanities. They took a great deal of pains to hew themselves out cisterns, to dig pits or pools in the earth or rock which they would carry water to, or which should receive the rain; but they proved broken cisterns, false at the bottom, so that they could hold no water. When they came to quench their thirst there they found nothing but mud and mire, and the filthy sediments of a standing lake. Such idols were to their worshippers, and such a change did those experience who turned from God to them. If we make an idol of any creature-wealth, or pleasure, or honour, - if we place our happiness in it, and promise ourselves the comfort and satisfaction in it which are to be had in God only, - if we make it our joy and love, our hope and confidence, we shall find it a cistern, which we take a great deal of pains to hew out and fill, and at the best it will hold but a little water, and that dead and flat, and soon corrupting and becoming nauseous. Nay, it is a broken cistern, that cracks and cleaves in hot weather, so that the water is lost when we have most need of it, Job 6:15. Let us therefore with purpose of heart cleave to the Lord only, for whither else shall we go? He has the words of eternal life.
Historical interpretation
Two Centuries of Reception
6 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.
Those who are not saved always are taking care of those things that do not profit or benefit them in any way. So what kind of excuse is there for a Christian who withdraws from the assembly of the church? Such a person does not even imitate the Gentiles but by reason of his absence grows indifferent and careless. He stands aloof and does evil. The Lord said, … You have not walked in my statutes or kept my ordinances, and have not even acted according to the rules of the nations that are all around you, “you were more corrupt than they in all your ways.” How, then, shall the indifferent excuse himself, since he has no zeal for the assembly of the church? If anyone takes the occasion of worldly business to withdraw, let him know this: the trades of the faithful are called works of surplus, for their true work is religion. Pursue your trades, therefore, as a work of surplus, for your sustenance, but let your true work be religion.
This alone among all evils is without comparison. This is a new act of shamelessness in life. “Go over to the islands of Kittim and see,” the Lord says. “Send to Kedar and consider carefully whether anything like this has ever been done—if a nation has changed its gods? (Yet they are not gods at all.).” But the virgin “has changed her glory,” and her glory is in her shame.
God actually permitted erroneous and unworthy opinions of himself to prevail—opinions such as that he was formerly a body and that he was visible.… For he nowhere considers his own dignity but always what will be profitable to us.… Even in reproving he stoops down, as when he speaks by the prophet, “Has a nation changed their gods?” And in every part of Scripture there are instances of his humility both in words and actions.
For since you are not persuaded by the Scriptures, I am compelled to shame you by those who are outside your company. God also did this to the Jews when he said, “Go to the Isles of Kittim and send to Kedar and find out if the nations will change their gods which are no gods.”
(Verse 9) Therefore I will still contend with you in judgment, says the Lord, and I will reason with your children. So that it may not seem that I strike with power, as if contending with equals in reason; according to what David sings and the Apostle uses: That you may be justified in your words, and may overcome when you are judged (Psalm 50:6; Romans 3:4). And he testifies that he has done this many times in the past, and he demonstrates a similar stubbornness in the children of evildoers. However, it secretly signifies that the ancient denial of God, even their children followed in the coming of the Lord.
The same erroneous notion by which they used to worship devils formed in the figure of people they use even now in thinking that the incomprehensible and ineffable glory of the true Deity should be worshiped under the limitations of some figure. They think they are unable to grasp and hold anything if they do not have some image set before them that they can continually address while they are at their devotion and that they can carry about in their mind and have always fixed before their eyes.… Jeremiah also says, “My people have changed their glory for an idol.”
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Summary
Jeremiah 2:9 encapsulates the LORD's unwavering commitment to His covenant with Israel, even in the face of their profound spiritual apostasy. It declares God's intention to continue His "pleading" or legal dispute not only with the current rebellious generation but also with their descendants, underscoring His persistent justice, patience, and the generational implications of their unfaithfulness. This verse highlights the divine resolve to hold His people accountable for their breach of the covenant, even as He extends an ongoing call for repentance and restoration.
Context
Literary Context
Jeremiah 2:9 is situated within the opening chapters of Jeremiah's prophetic ministry, specifically within a divine lament and indictment against Judah. The preceding verses Jeremiah 2:1-3 recall Israel's initial devotion to the LORD during their wilderness journey, likening it to a newlywed's love. However, this nostalgic recollection quickly gives way to a stark contrast in Jeremiah 2:4-8, where God expresses His profound disappointment and grief over Israel's abandonment of Him for "worthless things." The people, including priests, rulers, and prophets, are accused of failing in their covenant duties and leading the nation into idolatry. Verse 9, therefore, serves as a solemn declaration of God's resolve to pursue His case against them, emphasizing that their rebellion is not a minor transgression but a serious breach of their covenant relationship, demanding a divine response that extends into future generations.
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 (c. 627-586 BCE). This era was marked by political instability, the decline of Assyrian power, and the rise of Babylon. Spiritually, despite Josiah's reforms, deep-seated idolatry and syncretism persisted among the people, often involving Baal worship and child sacrifice, practices abhorrent to the LORD. The concept of a "covenant lawsuit" (Hebrew: rib) was a familiar legal and cultural framework in the ancient Near East, where a suzerain (like God) would bring charges against a vassal (like Israel) for breaking a treaty. Jeremiah 2:9 employs this legal metaphor, portraying God as the divine judge and prosecutor, bringing a formal charge against His unfaithful people for violating the covenant established at Mount Sinai.
Key Themes
Jeremiah 2:9 contributes significantly to several overarching themes in the book of Jeremiah. Firstly, it highlights God's unwavering justice and faithfulness to His covenant, even when His people are unfaithful. He does not simply abandon them but actively engages in a "pleading" process, demonstrating His righteous character and commitment to upholding His divine law. Secondly, the verse underscores the theme of generational accountability and the enduring consequences of sin. God's intention to plead with "your children's children" signifies that the spiritual choices of one generation can have profound and lasting impacts on subsequent ones, emphasizing the long-term perspective of God's relationship with His people and the potential for the ripple effects of idolatry, as seen in Exodus 20:5. Finally, the language of "pleading" reinforces the central theme of covenant lawsuit (rib), portraying God as actively prosecuting His case against Israel for their spiritual adultery and rebellion, as vividly described in Jeremiah 3:8.
Exposition and Analysis
Key Word Analysis
This word signifies a legal contention, a dispute, or a lawsuit. It implies grappling, wrangling, or holding a controversy. When the LORD declares He will "plead," it conveys His intention to formally present His case, to argue His cause against Israel's unfaithfulness, acting as both plaintiff and judge in a divine covenant lawsuit. It speaks to God's righteous assertion of His claims against human rebellion.
This term functions as an oracle or a solemn declaration, often used to introduce a divine pronouncement. It emphasizes that the words spoken are not merely human utterances but carry the full authority and weight of God Himself. "Saith the LORD" (H3068, Yᵉhôvâh) underscores the divine origin and unchangeable nature of this declaration of persistent judgment and accountability.
This word broadly refers to a son, child, or descendant, encompassing literal and figurative relationships, including grandsons, subjects, or nations. Its repetition ("children's children") powerfully emphasizes the generational scope of God's engagement, indicating that the consequences of Israel's unfaithfulness and God's persistent call to account will extend beyond the immediate generation to future descendants.
Verse Breakdown
"Wherefore I will yet plead with you, saith the LORD,"
This opening clause establishes the divine initiative and the nature of God's engagement. "Wherefore" links back to the preceding indictment of Israel's apostasy. The LORD, by His own sovereign will, declares His intention to continue His "pleading" – a legal dispute or formal contention – with the current generation of Israel. The phrase "saith the LORD" authenticates this as a direct, authoritative divine utterance, not a human conjecture.
"and with your children's children will I plead."
This second clause extends the scope of God's legal engagement. It reveals that the divine case against Israel's unfaithfulness is not limited to the present; it will persist and be brought against future generations. The repetition of "plead" underscores the consistency of God's righteous character and His long-term perspective on the covenant relationship, implying that the consequences of sin and the call to accountability are generational.
Literary Devices
Jeremiah 2:9 employs several potent literary devices. Legal Metaphor is central, with the word "plead" (Hebrew rîyb) casting the LORD as a divine prosecutor bringing a covenant lawsuit against Israel. This frames the spiritual unfaithfulness of the nation as a serious breach of contract, demanding a formal legal response from God. The phrase "saith the LORD" functions as an Authoritative Declaration, lending immense weight and finality to the divine pronouncement, emphasizing that these are not mere human words but the unalterable will of the Almighty. Furthermore, the repetition of "children's children" utilizes Emphasis and Hyperbole to underscore the generational breadth and enduring nature of God's commitment to justice and accountability, highlighting that the consequences of sin are not confined to a single generation but ripple through time.
Theological and Thematic Connections
Jeremiah 2:9 profoundly reveals God's character as both just and patient. His decision to "yet plead" with Israel, even after their repeated acts of spiritual adultery, demonstrates an enduring faithfulness to His covenant and an incredible reluctance to abandon His people. This "pleading" is not a sign of weakness, but of righteous indignation combined with persistent love, seeking to restore a broken relationship through a formal presentation of their wrongdoing. It underscores the gravity of sin as a breach of covenant and highlights God's commitment to holding His people accountable, not just for their actions but also for the generational impact of their choices. This divine patience, however, is not limitless; it is a prelude to judgment if repentance is not forthcoming, serving as a final, earnest call to return before the full weight of consequences descends.
Reflection and Application
Jeremiah 2:9 serves as a profound mirror for self-examination, reminding us that God's engagement with humanity is deeply personal and persistently just. It reveals that even in our straying, God does not immediately cast us off but continues to pursue us, presenting His case, calling us to account for our unfaithfulness. This divine "pleading" is an act of both love and justice—love that desires our repentance and restoration, and justice that demands acknowledgment of our sin. It compels us to consider the seriousness of our own covenant with God, whether through creation, law, or grace, and to recognize that our spiritual choices have far-reaching implications, not only for ourselves but also for those who come after us. This verse challenges us to live with intentional faithfulness, understanding that our walk with God sets a precedent for future generations, and that God's patient call for repentance remains open.
Questions for Reflection
FAQ
What does "plead" mean in this context, and why is it significant?
In Jeremiah 2:9, the Hebrew word translated "plead" is rîyb (H7378), which carries a strong legal connotation. It signifies a formal dispute, a lawsuit, or a contention. It's not merely a gentle request or a casual conversation, but rather God presenting His case, His charges, against Israel for their breach of the covenant. This is significant because it portrays God as a righteous judge who takes His covenant seriously and holds His people accountable for their actions. It highlights the gravity of their spiritual unfaithfulness, framing it as a legal offense against the divine suzerain. This concept of a "covenant lawsuit" is a recurring theme in prophetic literature, emphasizing God's justice and His unwavering commitment to the terms of His relationship with Israel, as seen in Hosea 4:1.
Why does God say He will plead with "your children's children"?
The extension of God's "pleading" to "your children's children" underscores the generational impact of sin and the enduring nature of God's justice and patience. It signifies that the consequences of Israel's unfaithfulness are not confined to the present generation but will ripple through time, affecting their descendants. This also implies God's long-term perspective on His covenant relationship, demonstrating that His call for accountability and repentance persists across generations. It serves as a solemn warning that spiritual choices have lasting legacies and that God's righteous demands will ultimately be met, whether through repentance or judgment. This principle is echoed in the Mosaic Law, which speaks of the consequences of idolatry extending to the third and fourth generations in Exodus 20:5.
Christ-Centered Fulfillment
While Jeremiah 2:9 speaks of God's persistent "pleading" with Israel in a covenant lawsuit, this divine engagement finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The Old Testament "pleading" was a call to repentance under the Law, highlighting humanity's inability to perfectly uphold the covenant. Christ, however, is the ultimate answer to this divine lawsuit. He is the one who perfectly fulfilled the Law on our behalf, silencing the charges against us. In His life, death, and resurrection, Jesus became the perfect advocate and the Lamb of God, taking away the sin of the world (John 1:29). Through His atoning sacrifice, He satisfied the demands of God's justice, making a way for reconciliation where humanity had failed. The "pleading" of God against sin is met not with a continued legal battle for those who believe, but with the definitive declaration of "no condemnation" for those who are in Christ Jesus (Romans 8:1). Thus, the persistent call for accountability in Jeremiah points forward to the gracious provision of salvation in Christ, who perfectly mediates between God and humanity (1 Timothy 2:5). He is the true and lasting answer to God's righteous controversy with humanity, offering not a continued lawsuit, but an eternal covenant of grace.