Jeremiah 3:2

KJV

Lift up thine eyes unto the high places, and see where thou hast not been lien with. In the ways hast thou sat for them, as the Arabian in the wilderness; and thou hast polluted the land with thy whoredoms and with thy wickedness.

KJV (with Strong's)

Lift up {H5375} thine eyes {H5869} unto the high places {H8205}, and see {H7200} where {H375} thou hast not been lien {H7693}{H7901} with. In the ways {H1870} hast thou sat {H3427} for them, as the Arabian {H6163} in the wilderness {H4057}; and thou hast polluted {H2610} the land {H776} with thy whoredoms {H2184} and with thy wickedness {H7451}.

Complete Jewish Bible

"Raise your eyes to the bare hills, take a look: where have you not had sex? You sat by the roadsides waiting for them like a nomad in the desert. You have defiled the land with your prostitution and wickedness.

Berean Standard Bible

“Lift up your eyes to the barren heights and see. Is there any place where you have not been violated? You sat beside the highways waiting for your lovers, like a nomad in the desert. You have defiled the land with your prostitution and wickedness.

American Standard Version

Lift up thine eyes unto the bare heights, and see; where hast thou not been lain with? By the ways hast thou sat for them, as an Arabian in the wilderness; and thou hast polluted the land with thy whoredoms and with thy wickedness.

Commentary

### SUMMARY
Jeremiah 3:2 delivers a scathing indictment of Judah's profound and public spiritual infidelity, portraying the nation's widespread idolatry as the brazen promiscuity of an unfaithful wife. The prophet, speaking for God, challenges Judah to observe the ubiquitous nature of their sin, openly practiced on every elevated shrine and along every public thoroughfare, pursued with the eager and shameless abandon of an Arabian bandit or prostitute in the desert. This rampant spiritual "whoredom" and moral "wickedness" had dire consequences, profoundly defiling the very land that Yahweh had graciously entrusted to them.

### CONTEXT
* **Literary Context:** Jeremiah 3 opens with a powerful legal and marital metaphor, establishing God as the betrayed husband and Judah as His unfaithful wife. Verse 1 poignantly questions the possibility of a divorced wife returning to her former husband, yet remarkably, God extends an invitation for Judah to return despite her extensive spiritual adultery. Verse 2 immediately follows, intensifying the accusation by detailing the brazenness and ubiquity of Judah's unfaithfulness. It serves as a stark indictment, illustrating the depth of their rebellion before God continues to plead for their repentance in subsequent verses, promising restoration if they would only return to Him, as seen in passages like [Jeremiah 3:12-14](/jeremiah/3-12-14 "Jeremiah 3:12-14 - God's Invitation to Return"). This verse is crucial in establishing the severe moral and spiritual state of Judah that necessitates God's judgment and persistent call to repentance throughout the broader narrative of [the book of Jeremiah](/jeremiah/1 "The Book of Jeremiah - Introduction").
* **Historical & Cultural Context:** The historical setting for Jeremiah's prophecy is the turbulent late 7th century BCE, a period characterized by significant political instability and rampant syncretism in Judah. Following the death of King Josiah, who had initiated profound religious reforms, the nation rapidly reverted to the pagan practices of their ancestors. This included the widespread worship of foreign deities such as Baal and Asherah on "high places" (elevated shrines often associated with fertility cults). These idolatrous practices were not confined to hidden rituals but were openly conducted along public roads and in prominent locations, signifying a complete societal abandonment of the covenant with Yahweh. The comparison to an "Arabian in the wilderness" evokes the image of a bandit or a prostitute, both of whom would lie in wait in the open, indicating Judah's eager and shameless pursuit of idolatry, similar to how such figures would eagerly seek their illicit gains. This reflects a society deeply entrenched in practices abhorrent to the Mosaic Law and their sacred covenant relationship with God.
* **Key Themes:** Jeremiah 3:2 powerfully contributes to several overarching themes prominent throughout the book of Jeremiah. The primary theme is **Spiritual Adultery and Idolatry**, where Judah's covenant relationship with God is depicted as a sacred marriage, and their worship of other gods is blatant infidelity. This verse highlights the **Pervasiveness and Openness of Sin**, showing that Judah's idolatry was not hidden but flaunted "on the high places" and "in the ways," making their transgression a national characteristic rather than an isolated act. Furthermore, the verse underscores the **Defilement of the Land** as a direct consequence of their "whoredoms and wickedness." This concept is vital, as the land was given by God as a sacred trust, and its pollution by sin necessitated divine judgment, echoing warnings found in the Mosaic Law, for instance, in [Leviticus 18:24-28](/leviticus/18-24-28 "Leviticus 18:24-28 - Consequences of Defiling the Land"). The verse also implicitly touches upon **God's Righteous Indignation** at such betrayal and **His Persistent Call to Repentance**, as it sets the stage for His subsequent pleas for Judah to return to Him, despite their profound unfaithfulness.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **whoredoms (Hebrew, _zᵉnûwth'_):** Derived from the root meaning "to commit fornication," this term signifies adultery, and figuratively, infidelity or idolatry. In Jeremiah 3:2, it is used metaphorically to describe Judah's spiritual unfaithfulness to Yahweh, their covenant husband, by worshipping other gods. It emphasizes the profound betrayal inherent in their idolatrous practices, treating their sacred relationship with God as a casual liaison rather than a binding, exclusive bond.
* **polluted (Hebrew, _chânêph'_):** A primitive root meaning "to soil," especially in a moral sense, implying corruption, defilement, or profaning. The use of this word here indicates that Judah's spiritual "whoredoms" and "wickedness" had a tangible, detrimental effect on the land itself. It suggests that their sin was not merely an internal spiritual matter but had external consequences, rendering the land ritually and morally impure, thus inviting divine judgment.
* **Arabian (Hebrew, _ʻĂrâbîy'_):** This term refers to an inhabitant of Arab or Arabia. In the context of Jeremiah 3:2, it evokes the image of a desert dweller, often associated with nomadic tribes known for their predatory behavior (bandits) or, by extension, those who openly solicit. The simile "as the Arabian in the wilderness" vividly portrays Judah's eager, uninhibited, and public pursuit of idolatry, suggesting a shameless and aggressive seeking out of illicit spiritual relationships, much like a bandit lies in wait or a prostitute openly seeks clients.

#### Verse Breakdown
* **"Lift up thine eyes unto the high places, and see where thou hast not been lien with."**: This opening command is a sarcastic and indicting invitation from God to Judah, urging them to observe the pervasive nature of their idolatry. "High places" (Hebrew: _shᵉphîy_) were elevated sites, often natural hills or constructed platforms, where pagan worship and sacrifices were conducted. The phrase "where thou hast not been lien with" uses a strong euphemism for sexual intercourse (Hebrew: _shâgal_ or _shâkab_), powerfully conveying the widespread and indiscriminate nature of Judah's spiritual infidelity with various foreign gods and cults. It implies that there was virtually no place in the land untouched by their spiritual promiscuity.
* **"In the ways hast thou sat for them, as the Arabian in the wilderness;"**: This clause further emphasizes the public and eager nature of Judah's idolatry. "In the ways" (Hebrew: _derek_) refers to public roads or paths, indicating that their sin was not hidden but openly displayed. "Hast thou sat for them" (Hebrew: _yâshab_) suggests waiting or ambushing, while the simile "as the Arabian (Hebrew: _ʻĂrâbîy_) in the wilderness (Hebrew: _midbâr_)" paints a vivid picture of someone eagerly waiting to solicit or ambush. This comparison underscores Judah's active and shameless pursuit of idolatry, likening their behavior to a bandit lying in wait for travelers or a prostitute openly seeking clients, highlighting their enthusiastic embrace of false worship.
* **"and thou hast polluted the land with thy whoredoms and with thy wickedness."**: This final clause states the grave consequence of Judah's widespread spiritual adultery and moral corruption. Their "whoredoms" (idolatry, Hebrew: _zᵉnûwth_) and "wickedness" (general moral evil, Hebrew: _raʻ_) had defiled the land (Hebrew: _ʼerets_) itself. In ancient Israelite theology, the land was considered holy, given by God, and its purity was directly tied to the obedience of its inhabitants. Their sin had rendered the land impure, making it an abomination in God's sight and necessitating divine judgment, often in the form of exile or desolation.

#### Literary Devices
Jeremiah 3:2 is rich with powerful **Imagery** and **Metaphor**. The central **Metaphor** is that of Judah as an unfaithful wife, committing spiritual "whoredoms" against her divine husband, Yahweh. This extended metaphor runs throughout Jeremiah and other prophetic books, vividly illustrating the covenant relationship as a marriage. The phrase "where thou hast not been lien with" uses a strong sexual **Euphemism** to underscore the depth and pervasiveness of Judah's spiritual promiscuity. The **Simile** "as the Arabian in the wilderness" is particularly striking, comparing Judah's eager and public pursuit of idolatry to the shameless and predatory behavior of a desert bandit or a prostitute. This **Vivid Language** serves to shock the audience and highlight the brazenness of their sin. Furthermore, the concept of "polluting the land" employs **Personification**, treating the land as something that can be defiled by human actions, emphasizing the tangible and far-reaching consequences of Judah's spiritual infidelity.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 3:2 profoundly illustrates the gravity of spiritual infidelity and the devastating consequences of covenant breach. Theologically, it underscores God's absolute claim on His people's exclusive worship and devotion, a foundational principle of the Mosaic covenant, encapsulated in the First Commandment. Judah's "whoredoms" are not merely ritualistic errors but a deep, personal betrayal of the God who redeemed them. This verse highlights the pervasive nature of sin, demonstrating how idolatry can permeate every aspect of society, from public spaces ("high places," "ways") to the very fabric of the land. It reveals God's righteous anger at such blatant rebellion, yet it also implicitly sets the stage for His persistent call to repentance, demonstrating His long-suffering love even in the face of profound betrayal. The defilement of the land signifies that sin has cosmic implications, impacting not just the individual but the entire created order, foreshadowing the need for a radical spiritual cleansing.

* [Exodus 34:15-16](/exodus/34-15-16 "Warning Against Idolatry")
* [Hosea 4:12](/hosea/4-12 "Spiritual Harlotry")
* [Ezekiel 16:32-34](/ezekiel/16-32-34 "Jerusalem's Adultery")

### REFLECTION AND APPLICATION
Jeremiah 3:2 serves as a stark mirror for believers today, prompting us to examine the "high places" and "ways" in our own lives where we might be subtly or overtly prioritizing anything over our singular devotion to God. Just as ancient Judah's "whoredoms" were not merely external acts but symptoms of a heart turned away from Yahweh, our spiritual "idolatry" can manifest in misplaced affections, whether for wealth, career, relationships, comfort, or even self-righteousness. This verse challenges us to consider the pervasive nature of sin, reminding us that compromise in one area can quickly spread, polluting our entire spiritual landscape and impacting those around us. It calls for radical self-examination and repentance, urging us to dismantle any "high places" in our hearts where we seek fulfillment apart from God. The call to "lift up thine eyes and see" becomes an invitation to honest introspection, recognizing that our spiritual choices have profound consequences, not only for our personal walk with God but also for the purity and witness of the church and the world we inhabit.

#### Questions for Reflection
* **What "high places" or "ways" in my life might represent areas where my devotion is divided or compromised?**
* **In what ways might I be pursuing worldly desires with the same eagerness and shamelessness described by the "Arabian in the wilderness" simile?**
* **How might my spiritual "whoredoms" or "wickedness" be polluting my own life, my relationships, or even the spiritual atmosphere around me?**
* **What steps can I take to return to a place of singular devotion and purity before God, dismantling any idols in my heart?**

### FAQ
**What are "high places" in the biblical context?**

Answer: "High places" (Hebrew: _bamah_) were elevated sites, often natural hills or constructed platforms, that were frequently used for pagan worship and sacrifices in ancient Near Eastern religions. While some were initially used for legitimate worship of Yahweh, they often became syncretistic sites where the worship of God was mixed with the worship of foreign deities like Baal and Asherah, or exclusively used for idolatrous practices, as condemned in [1 Kings 14:23](/1_kings/14-23 "1 Kings 14:23 - High Places and Idolatry") and throughout the prophetic books. In Jeremiah 3:2, they symbolize the widespread and public nature of Judah's idolatry and spiritual infidelity.

**What does it mean that Judah "hast not been lien with"?**

Answer: The phrase "where thou hast not been lien with" uses a strong euphemism for sexual intercourse, implying that Judah had engaged in spiritual infidelity with virtually every pagan deity or cult imaginable. It emphasizes the indiscriminate and pervasive nature of their idolatry, suggesting that there was hardly a "high place" or "way" where they had not committed spiritual "whoredom" against God. This imagery highlights the profound betrayal of their covenant relationship with Yahweh, who was meant to be their exclusive "husband," as seen in [Jeremiah 3:1](/jeremiah/3-1 "Jeremiah 3:1 - God's Invitation to Return").

**Why is Judah compared to "the Arabian in the wilderness"?**

Answer: This vivid simile (Hebrew: _ʻĂrâbîy_ in the _midbâr_) paints a picture of someone eagerly waiting to ambush or solicit. In ancient times, Arabians in the wilderness were often associated with nomadic raiders or bandits who would lie in wait for travelers, or with prostitutes who would openly seek clients. By comparing Judah to "the Arabian in the wilderness," Jeremiah emphasizes the nation's eager, uninhibited, and public pursuit of idolatry. It suggests that Judah was not merely passively drawn into sin but actively and shamelessly sought out illicit spiritual relationships with false gods, much like a predator or a harlot seeks its prey or clients.

### CHRIST-CENTERED FULFILLMENT
Jeremiah 3:2, with its stark portrayal of Judah's spiritual adultery and the resulting defilement, finds its ultimate fulfillment and resolution in the person and work of Jesus Christ. Humanity, like Judah, has consistently played the harlot, turning away from the one true God to worship idols of our own making, whether they be material possessions, self-glory, or false ideologies. This pervasive sin has indeed "polluted the land" and the human heart, creating an insurmountable barrier between God and humanity. However, Christ comes as the faithful Bridegroom, as depicted in [Ephesians 5:25-27](/ephesians/5-25-27 "Ephesians 5:25-27 - Christ's Love for the Church") and [Revelation 19:7](/revelation/19-7 "Revelation 19:7 - The Marriage Supper of the Lamb"), who, unlike unfaithful Israel, perfectly fulfilled the covenant. He did not seek out "other lovers" but remained perfectly devoted to the Father, even to the point of death on the cross. Through His atoning sacrifice, Jesus takes upon Himself the defilement of our "whoredoms" and "wickedness," cleansing us and making us pure, a spotless bride for Himself ([2 Corinthians 11:2](/2_corinthians/11-2 "2 Corinthians 11:2 - Betrothal to Christ")). The New Covenant, established in His blood, is not based on human faithfulness, which inevitably fails, but on God's unwavering grace and Christ's perfect obedience, offering a true and lasting return to God, where our hearts are transformed from stone to flesh, enabling genuine devotion and purity ([Hebrews 8:6-13](/hebrews/8-6-13 "Hebrews 8:6-13 - The New Covenant")). Thus, the desperate indictment of Jeremiah 3:2 ultimately points to the glorious redemption offered in Christ, who restores the broken covenant relationship and purifies those who come to Him.

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

Cross-References

Jeremiah 2:20

¶ For of old time I have broken thy yoke, [and] burst thy bands; and thou saidst, I will not transgress; when upon every high hill and under every green tree thou wanderest, playing the harlot.

Genesis 38:14

And she put her widow's garments off from her, and covered her with a vail, and wrapped herself, and sat in an open place, which [is] by the way to Timnath; for she saw that Shelah was grown, and she was not given unto him to wife.

Ezekiel 16:24

[That] thou hast also built unto thee an eminent place, and hast made thee an high place in every street.

Ezekiel 16:25

Thou hast built thy high place at every head of the way, and hast made thy beauty to be abhorred, and hast opened thy feet to every one that passed by, and multiplied thy whoredoms.

Jeremiah 2:7

And I brought you into a plentiful country, to eat the fruit thereof and the goodness thereof; but when ye entered, ye defiled my land, and made mine heritage an abomination.

Ezekiel 8:4

And, behold, the glory of the God of Israel [was] there, according to the vision that I saw in the plain.

Ezekiel 8:6

He said furthermore unto me, Son of man, seest thou what they do? [even] the great abominations that the house of Israel committeth here, that I should go far off from my sanctuary? but turn thee yet again, [and] thou shalt see greater abominations.