Jeremiah 9:2

KJV

Oh that I had in the wilderness a lodging place of wayfaring men; that I might leave my people, and go from them! for they [be] all adulterers, an assembly of treacherous men.

KJV (with Strong's)

Oh that {H5414} I had in the wilderness {H4057} a lodging place {H4411} of wayfaring men {H732}; that I might leave {H5800} my people {H5971}, and go {H3212} from them! for they be all adulterers {H5003}, an assembly {H6116} of treacherous men {H898}.

Complete Jewish Bible

I wish I were out in the desert, in some travelers' lodge then I could get away from my people and distance myself from them! "Indeed they are all adulterers, a band of traitors is what they are.

Berean Standard Bible

If only I had a traveler’s lodge in the wilderness, I would abandon my people and depart from them, for they are all adulterers, a crowd of faithless people.

American Standard Version

Oh that I had in the wilderness a lodging-place of wayfaring men; that I might leave my people, and go from them! for they are all adulterers, an assembly of treacherous men.

Commentary

### SUMMARY
Jeremiah 9:2 expresses the prophet's profound anguish and desperate longing to abandon his people and seek refuge in a desolate wilderness lodging. This raw lament stems from his overwhelming burden of witnessing Judah's pervasive moral and spiritual corruption, which he starkly describes as widespread "adultery" against God and rampant "treachery" among themselves. The verse powerfully conveys the immense emotional and spiritual toll of prophetic ministry when faced with unrepentant national apostasy, highlighting the depth of Judah's unfaithfulness and the prophet's agonizing isolation.

### CONTEXT
* **Literary Context:** Jeremiah 9:2 is situated within a deeply personal and emotionally charged section of Jeremiah's prophecies, immediately following his lament for the devastation of his people in [Jeremiah 9:1](/jeremiah/9-1 "Jeremiah 9:1 - Jeremiah's Weeping for Judah"). While the preceding verse expresses a communal sorrow, 9:2 shifts to a desperate, individual yearning for escape from the very people he is called to serve. This verse serves as a poignant articulation of the prophet's disillusionment, intensifying the themes of judgment and unfaithfulness that dominate chapters 7-10, often referred to as the "Temple Sermon" and its aftermath. It underscores the profound spiritual sickness of Judah and sets the stage for further denunciations of their deceitful ways and their failure to truly know God, a core theme emphasized in [Jeremiah 9:23-24](/jeremiah/9-23-24 "Jeremiah 9:23-24 - True Boasting").
* **Historical & Cultural Context:** The historical setting for Jeremiah 9:2 is the late 7th and early 6th centuries BCE, a period of immense political instability and spiritual decline in Judah, preceding the Babylonian exile. Culturally, Judah had fallen into syncretism, mixing the worship of Yahweh with pagan practices, and a pervasive breakdown of social justice and integrity. The people held a false sense of security, believing their covenant with God and the presence of the Temple in Jerusalem would protect them regardless of their actions (see [Jeremiah 7:4](/jeremiah/7-4 "Jeremiah 7:4 - Trusting in Deceptive Words")). "Wayfaring men" or travelers would typically find temporary shelter in simple inns or caravanserais in the wilderness, which were often basic, unadorned structures. Jeremiah's desire for such a place reflects a yearning for a pure, uncorrupted space, far removed from the moral and spiritual pollution of his society, where the covenant relationship with God, likened to a marriage, had been utterly betrayed.
* **Key Themes:** Jeremiah 9:2 powerfully contributes to several overarching themes in the book of Jeremiah. Firstly, it vividly portrays the **Profound Anguish and Alienation of the Prophet**, who, despite his divine calling, finds himself utterly isolated by the widespread sin of his own people. His desire to flee highlights the immense emotional and spiritual burden of confronting national apostasy, a recurring motif in his ministry (e.g., [Jeremiah 20:7-9](/jeremiah/20-7-9 "Jeremiah 20:7-9 - Jeremiah's Complaint and Resolve")). Secondly, the verse underscores **Spiritual Adultery and Covenant Unfaithfulness**, with "adulterers" serving as a potent metaphor for Judah's egregious betrayal of their covenant with Yahweh through idolatry and disobedience (compare [Jeremiah 3:6-10](/jeremiah/3-6-10 "Jeremiah 3:6-10 - Israel and Judah's Unfaithfulness")). Thirdly, the accusation of being "an assembly of treacherous men" emphasizes the pervasive **Moral Decay and Deceit** that permeated Judahite society, indicating a complete breakdown of trust and integrity, both towards God and among themselves. This societal corruption is a consistent target of Jeremiah's prophetic condemnation, as seen in [Jeremiah 5:26-28](/jeremiah/5-26-28 "Jeremiah 5:26-28 - Wickedness and Injustice in the Land")).

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Wilderness (Hebrew, _midbâr'_):** From H4057, a term derived from a root meaning "to drive," referring to a pasture or open field where cattle are driven, but by implication, a desert or desolate region. In Jeremiah 9:2, it signifies a place of isolation and emptiness, a stark contrast to the populated, yet morally corrupt, cities of Judah. Jeremiah longs for this physically barren place as a refuge from the spiritual barrenness and pervasive moral decay of his people.
* **Adulterers (Hebrew, _nâʼaph'_):** From H5003, a primitive root meaning "to commit adultery." In prophetic literature, this term is used both literally and, more significantly, figuratively. Here, it primarily signifies spiritual apostasy—the breaking of the covenant relationship between God and Israel, which is consistently likened to a marriage. Judah's pursuit of other gods and their disobedience to Yahweh's laws constitute this profound spiritual "adultery," betraying their divine husband.
* **Treacherous men (Hebrew, _bâgad'_):** From H898, a primitive root meaning "to cover (with a garment)," but figuratively, "to act covertly" or "to pillage." It describes those who deal deceitfully, unfaithfully, or treacherously. In this context, it speaks to the pervasive pattern of betrayal, disloyalty, and lack of integrity among the people, not only in their relationship with God but also in their social dealings with one another, leading to a profound breakdown of trust.

#### Verse Breakdown
* **"Oh that I had in the wilderness a lodging place of wayfaring men;":** This opening clause expresses the prophet Jeremiah's profound yearning for escape and solitude. The "wilderness" (midbâr) is typically a desolate, uninhabited area, yet for Jeremiah, it represents a sanctuary from the moral desolation and spiritual pollution of his own society. A "lodging place of wayfaring men" (mâlôwn 'orḥîm) implies a temporary, anonymous shelter, a place of transit rather than a permanent home, highlighting his deep desire for separation from the pervasive sin and corruption he witnesses among his people.
* **"that I might leave my people, and go from them!":** This declaration underscores the intensity of Jeremiah's alienation and despair. The phrase "leave my people" (ʻâzab ʻammî) is a powerful expression of abandonment, indicating a desperate wish to sever ties. It is not merely a desire for physical distance but a profound longing to dissociate himself from their spiritual and moral depravity, a testament to the immense burden of his prophetic calling in the face of an unrepentant nation. The verb "go" (yâlak) further emphasizes the urgency of this desired departure.
* **"for they [be] all adulterers,":** This clause provides the primary justification for Jeremiah's desperate wish to flee. The accusation of being "adulterers" (nâʼafîm) is a severe indictment, primarily referring to Judah's spiritual unfaithfulness to Yahweh. Their covenant relationship with God was akin to a marriage, and their idolatry, pursuit of foreign gods, and disobedience to His laws constituted a profound betrayal, a spiritual harlotry that broke the sacred bond. The word "all" emphasizes the pervasive nature of this sin.
* **"an assembly of treacherous men.":** This final clause further elaborates on the moral corruption, describing the people as an "assembly" (ʻătsârâh), implying a collective body, united in their deceit. "Treacherous men" (bôgĕdîm) refers to those who act deceitfully, betray, or deal faithlessly. This highlights the pervasive lack of integrity, trustworthiness, and loyalty not only in their relationship with God but also in their social interactions, leading to a society riddled with dishonesty and betrayal.

#### Literary Devices
Jeremiah 9:2 is rich with literary devices that amplify its emotional and theological impact. The entire verse functions as a profound **Lament**, a common genre in prophetic literature and the Psalms, expressing deep sorrow, complaint, and a desperate plea for relief. Jeremiah's wish, "Oh that I had in the wilderness a lodging place," is a form of **Hyperbole**, an exaggeration used to convey the extreme depth of his despair and his overwhelming desire to escape the unbearable reality of his people's sin. The central accusation, "for they be all **adulterers**," employs a powerful **Metaphor**, where spiritual unfaithfulness to God is likened to marital infidelity. This metaphor underscores the intimate, covenantal relationship God had with Israel and the gravity of their betrayal. Furthermore, the phrase "an assembly of **treacherous men**" uses **Synecdoche**, where a characteristic part (treacherous behavior) stands for the whole character of the people, emphasizing their collective and pervasive dishonesty. The verse also presents a stark **Contrast** between the prophet's faithfulness and the widespread unfaithfulness and deceit of the nation, highlighting his profound isolation in a morally corrupt society.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 9:2 powerfully articulates the profound pain of a faithful prophet witnessing the widespread apostasy and moral decay of his own people. Theologically, it underscores the gravity of covenant unfaithfulness, portraying Israel's relationship with Yahweh as a sacred marriage betrayed by spiritual adultery. This betrayal, coupled with pervasive social treachery, reveals a society that has fundamentally broken its bond with God and with one another, leading inevitably to divine judgment. The prophet's despair highlights the righteous indignation and sorrow that God Himself feels over His people's rebellion, a reflection of divine grief. It also speaks to the immense burden of prophetic ministry, where the messenger often bears the weight of the message and the rejection of the audience, experiencing deep isolation and suffering for the sake of truth. This verse serves as a stark reminder that true faith demands both fidelity to God and integrity in human relationships, and that persistent sin leads to profound alienation.

* [Hosea 4:1-2](/hosea/4-1-2 "Hosea 4:1-2 - Israel's Lack of Truth and Faithfulness")
* [Isaiah 1:4](/isaiah/1-4 "Isaiah 1:4 - A Sinful Nation Forsaking the Lord")
* [Ezekiel 3:8-9](/ezekiel/3-8-9 "Ezekiel 3:8-9 - Ezekiel's Hardened Forehead and Prophetic Burden")

### REFLECTION AND APPLICATION
Jeremiah's lament in 9:2 resonates deeply with the human experience of disillusionment and the burden of witnessing moral decline, whether in society at large, within a specific community, or even in personal relationships. It challenges us to examine our own fidelity—to God, to our covenants, and to our commitments. When we encounter widespread spiritual apathy, deceit, or unfaithfulness, we might, like Jeremiah, feel a profound sense of despair or a strong desire to withdraw. However, this verse also calls us to consider our own role and responsibility. Are we, perhaps inadvertently, contributing to the "adultery" through spiritual compromise or to the "treachery" through dishonesty and lack of integrity? Or are we, like Jeremiah, called to lament, to speak truth, and to stand as a faithful witness, even when it is painful, isolating, and seemingly ineffective? The prophet's anguish serves as a poignant reminder that sin is not merely an abstract concept but a destructive force that breaks relationships, grieves the heart of God, and weighs heavily on His faithful servants. It compels us to cultivate personal and communal integrity, seeking to live faithfully in a world that often mirrors the very conditions Jeremiah so bitterly decried.

#### Questions for Reflection
* **In what ways might our own lives or communities reflect the "adultery" or "treachery" that so grieved Jeremiah?**
* **How do we respond when we feel overwhelmed by the moral or spiritual decay around us? Do we tend to withdraw, or are we motivated to act in faithfulness?**
* **What is the cost of maintaining personal and communal integrity in a society that is largely unfaithful, and how can we sustain ourselves in such a context?**
* **How does Jeremiah's lament challenge our understanding of God's patience, justice, and profound sorrow in the face of persistent sin?**

### FAQ
**Question?** What does Jeremiah mean by calling his people "adulterers" in this verse?

Answer: When Jeremiah calls his people "adulterers" in [Jeremiah 9:2](/jeremiah/9-2 "Jeremiah 9:2 - Jeremiah's Lament"), he is primarily using a powerful theological metaphor deeply rooted in the Old Testament. The covenant relationship between God (Yahweh) and Israel is often depicted as a sacred marriage, with God as the faithful husband and Israel as His bride. Therefore, when Israel turns away from Yahweh to worship other gods (idolatry), engages in syncretistic practices, or disobeys His commandments, it is seen as an act of spiritual adultery—a profound betrayal of their sacred covenant vows. This concept emphasizes the intimacy, exclusivity, and seriousness of their relationship with God. While literal moral corruption, including sexual immorality, was certainly present in Judah, the primary meaning here is spiritual unfaithfulness to God.

**Question?** Why would Jeremiah wish to go to a "lodging place of wayfaring men" in the wilderness?

Answer: Jeremiah's wish to go to a "lodging place of wayfaring men" in the wilderness reflects his profound despair, alienation, and overwhelming burden from witnessing his people's pervasive sin. A "lodging place" (mâlôwn) was typically a temporary shelter or caravanserai for travelers in desolate areas. By desiring such a place, Jeremiah expresses a longing for anonymity, solitude, and escape from the moral and spiritual corruption he witnessed in Judah. The wilderness, though physically barren, represented a place free from the "adultery" and "treachery" that polluted his society. It was a desperate desire to be separate from the very people he was called to prophesy to, highlighting the immense pain and burden of his prophetic ministry in the face of their unrepentant sin and his deep sorrow over their spiritual condition.

### CHRIST-CENTERED FULFILLMENT
Jeremiah's lament in [Jeremiah 9:2](/jeremiah/9-2 "Jeremiah 9:2 - Jeremiah's Lament"), expressing a desire to flee from a people steeped in spiritual adultery and treachery, finds a profound Christ-centered fulfillment not in Christ's escape, but in His radical identification with and ultimate redemption of such a people. While Jeremiah longed for a wilderness lodging to escape the pervasive sin, Jesus, the true Prophet and Son of God, willingly entered the wilderness of human sin and suffering, not to flee, but to confront and conquer it. He came to His own people, Israel, who largely "received him not" ([John 1:11](/john/1-11 "John 1:11 - He Came to His Own")), experiencing a rejection and betrayal far deeper than Jeremiah's. Jesus Himself wept over Jerusalem, lamenting their spiritual blindness and impending judgment ([Luke 19:41-44](/luke/19-41-44 "Luke 19:41-44 - Jesus Weeps Over Jerusalem")), echoing Jeremiah's sorrow but with divine authority and redemptive purpose. The "adultery" and "treachery" that plagued Judah ultimately represent humanity's universal sin and rebellion against God. Christ, the faithful Lamb of God, became the ultimate sacrifice for these very sins, taking upon Himself the treachery of humanity and offering a new covenant where hearts are transformed and faithfulness is made possible by His Spirit ([Hebrews 8:8-12](/hebrews/8-8-12 "Hebrews 8:8-12 - The New Covenant")). He is the true "lodging place" for all weary and heavy-laden souls, offering rest and reconciliation, transforming those who were once "adulterers" and "treacherous" into His pure and faithful bride ([Matthew 11:28-30](/matthew/11-28-30 "Matthew 11:28-30 - Come to Me, All Who Are Weary")).

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 5:7

How shall I pardon thee for this? thy children have forsaken me, and sworn by [them that are] no gods: when I had fed them to the full, they then committed adultery, and assembled themselves by troops in the harlots' houses.

Jeremiah 5:8

They were [as] fed horses in the morning: every one neighed after his neighbour's wife.

Jeremiah 23:10

For the land is full of adulterers; for because of swearing the land mourneth; the pleasant places of the wilderness are dried up, and their course is evil, and their force [is] not right.

Hosea 4:2

By swearing, and lying, and killing, and stealing, and committing adultery, they break out, and blood toucheth blood.

Jeremiah 12:1

¶ Righteous [art] thou, O LORD, when I plead with thee: yet let me talk with thee of [thy] judgments: Wherefore doth the way of the wicked prosper? [wherefore] are all they happy that deal very treacherously?

Jeremiah 12:6

For even thy brethren, and the house of thy father, even they have dealt treacherously with thee; yea, they have called a multitude after thee: believe them not, though they speak fair words unto thee.

Hosea 7:4

They [are] all adulterers, as an oven heated by the baker, [who] ceaseth from raising after he hath kneaded the dough, until it be leavened.