예레미야 2:21 주석

It is probable that this chapter was Jeremiah's first sermon after his ordination; and a most lively pathetic sermon it is as any we have is all the books of the prophets. Let him not say, "I cannot speak, for I am a child;" for, God having touched his mouth and put his words into it, none can speak better. The scope of the chapter is to show God's people their transgressions, even the house of Jacob their sins; it is all by way of reproof and conviction, that they might be brought to repent of their sins and so prevent the ruin that was coming upon them. The charge drawn up against them is very high, the aggravations are black, the arguments used for their conviction very close and pressing, and the expostulations very pungent and affecting. The sin which they are most particularly charged with here is idolatry, forsaking the true God, their own God, for other false gods. Now they are told, I. That this was ungrateful to God, who had been so kind to them (Jer 2:1-8). II. That it was without precedent, that a nation should change their god (Jer 2:9-13). III. That hereby they had disparaged and ruined themselves (Jer 2:14-19). IV. That they had broken their covenants and degenerated from their good beginnings (Jer 2:20, Jer 2:21). V. That their wickedness was too plain to be concealed and too bad to be excused (Jer 2:22, Jer 2:23, Jer 2:35). VI. That they persisted witfully and obstinately in it, and were irreclaimable and indefatigable in their idolatries (Jer 2:24, Jer 2:25, Jer 2:33, Jer 2:36). VII. That they shamed themselves by their idolatry and should shortly be made ashamed of it when they should find their idols unable to help them (Jer 2:26-29, Jer 2:37). VIII. That they had not been convinced and reformed by the rebukes of Providence that had been under (Jer 2:30). IX. That they had put a great contempt upon God (Jer 2:31, Jer 2:32). X. That with their idolatries they had mixed the most unnatural murders, shedding the blood of the poor innocents (Jer 2:34). Those hearts were hard indeed that were untouched and unhumbled when their sins were thus set in order before them. O that by meditating on this chapter we might be brought to repent of our spiritual idolatries, giving that place in our souls to the world and the flesh which should have been reserved for God only!

INTRODUCTION TO JEREMIAH 2 This chapter contains the prophet's message from the Lord to the people of the Jews; in which they are reminded of their former favours, in order to aggravate their sins and transgressions they were chargeable with; to show their ingratitude and unkindness, and to bring them to a conviction and acknowledgment of their iniquities, without which punishment would be inflicted on them. The preface to this message is in Jer 2:1, and the discourse begins with an account of their former state and condition when they came out of Egypt; what kindness was shown them by the Lord, and what was returned to him by them; what they were to him, and how much regarded by him, Jer 2:2 and so far were they from being injured by him, that might cause them to depart from him, which they are desired to give attention to, that they were followed with various instances of goodness, which are particularly enumerated; and yet no notice was taken of them, neither by people, priests, pastors, and prophets, who were guilty of the grossest ignorance and wickedness, Jer 2:4, wherefore the Lord determines to plead with them and theirs; and charges them with such idolatry as was not to be found among the Gentiles, Jer 1:9 the heavens are called upon to be astonished at it; and the reason given for it, the ingratitude and folly of this people, Jer 2:12 in order to reclaim them, the Lord by the prophet proceeds to observe to them the corrections and chastisement they had already endured, being brought into bondage, their land wasted, cities burnt, and their glory taken from them; all which were owing to their revoltings and backslidings, and by which they might see what an evil and bitter thing sin is in its effects, Jer 2:14 and again reminds them of former favours; how that he loosed them from their yoke and bonds, when they promised to transgress no more, and yet did more and more; how he had raised them from a right seed, and planted them a noble vine, and yet they were sadly degenerated, and were guilty of such crimes as were not to be removed by anything done by them, Jer 2:20, and notwithstanding all this, they had the impudence to deny that they were tainted with idolatry, when they had been so guilty of it in the valley of Hinnom, and elsewhere; and were comparable to the lustful dromedary and wild ass, and so fond of strange gods, that they thirsted after them, and were resolved to follow them, Jer 2:23 and yet the time would come when all ranks of men among them would be ashamed of their worship of stocks and stones, and in the time of their trouble call upon the Lord to save them, when they would be sent to their gods, who were as numerous as their cities, Jer 2:26 wherefore it was in vain to plead their innocence, when they were all so guilty, and had received correction without amendment, and had even slain the prophets of the Lord, Jer 2:29 and then the Lord again upbraids them with their ingratitude to him, who had been so good and kind to them; with their forgetfulness of him, illustrated by a maid's not forgetting her ornaments, and a bride her attire; with their artful methods to entice others to idolatry, and with their shedding of innocent blood; and yet, after all this, they asserted their innocence, and affirmed they had never sinned, Jer 2:31, for all which sentence is pronounced against them, and punishment is threatened them, Jer 2:36.

For though thou wash thee with nitre,.... The word "nitre", is only used in this place and in Pro 25:20 and it is hard to say what it is. Kimchi and Ben Melech observe, that some say it is what is called "alum"; and others that it is a dust with which they wash the head, and cleanse everything; and so Jarchi says it is a kind of earth used in cleaning garments; and "nitre" is mentioned by the Misnic doctors (s) among those things which are used for the washing of garments, and taking spots out of them; though about what it is they are not agreed; and it seems the nitre of the ancients is unknown to us (t); and saltpetre is put in the room of it; and some render the word here "saltpetre"; and Pliny (u) observes, that nitre does not much differ from salt, and ascribes to it a virtue of eating out filth, and removing it; so Aristotle (w) reports of the lake Ascania; that its water is of such a nitrous quality, that garments, being put into it, need no other washing. Nitre has its name from "to loose", because it looses the filth, and cleanses from it: and take thee much soap. The Septuagint render it, "herb"; and the Vulgate Latin version, "the herb borith"; which is the Hebrew word here used; and about the sense of which there is some difficulty. Kimchi and Ben Melech say some take it to be the same with what is called "soap"; so Jarchi; and others, that it is an herb with which they wash, the same that is called fullers' herb; but whether it is soap, or fullers' herb, or fullers' earth, as others, it is certain it is something fullers used in cleaning garments, as appear from Mal 3:2, where the same word is used, and fullers made mention of as using what is signified by it. It has its name from which signifies to "cleanse" and "purify". The sense is, let this backsliding and degenerate people take what methods they will to cleanse themselves from their sins, as by their ceremonial ablutions and sacrifices, which was the usual method they had recourse to, to purify themselves, and in which they rested: yet thine iniquity is marked before me, saith the Lord God; or, "will retain its spots" (x) these remain; the filth is not washed away; the iniquity is not hid and covered; it appears very plain and manifest; yea, shines like gold; or, "is gilded" (y); as the word used signifies. It is of too deep a die to be removed by such external things; nothing but the blood of Christ can cleanse from sin, take away its filth, removes its guilt, and cover it out of the sight of God, so that it can be seen no more. The Targum is, "for if you think to be cleansed from your sins, as they cleanse with nitre, or make white with "borith", or soap; lo, as the mark of a spot which is not clean, so are your sins multiplied before me, saith the Lord God.'' (s) Misn. Sabbat, c. 9. sect. 5. & Nidda, c. 9. sect. 6. & Maimon & Bartenora in ib. & in Misn. Celim, c. 10. sect. 1. (t) Schroder. Pharmacopoeia, l. 3. c. 23. p. 140. (u) Nat. Hist. l. 31. c. 10. (w) Opera, vol. 1, de Mirabil. p. 705. (x) "Maculas tamen retinebit iniquitas tua", Schmidt. (y) "nitet, vel splendet, instar anri", Piscator; "obducat se auro insigni", Junius & Tremellius; so Gussetius renders the word, "inaurari, auro ebduci"; and who rightly observes, that whatever is glided, or covered with gold, the more it is washed with nitre, or soap, the brighter it will appear; and so, whatever other methods are taken to wash away sin, but seeking for justification by the grace of God in Christ, it will be but the more manifest, Ebr. Comment. p. 410.

God did not make "death, and he does not delight in the destruction of living things; for he created all things that they might exist, and the creatures of the world are wholesome, and there is no destructive poison in them, and the dominion of hades is not on earth." Passing over, then, a little passage, I will ask, From where, then, did death come? "By the envy of the devil, death came into the world." If, then, there is something excellent in our regard, God has made it, but we have created evil and sins for ourselves. For the same reason, the beginning of the passage just read from the prophet speaks in a rhetorical sense to those who have bitterness in the soul contrary to the sweetness that God fashioned for it: "How have you turned to bitterness, you strange vine?" as if he was saying, God did not make lameness, but he has made all things swift of foot, yet what cause arose that has made the lame lame? And God has made all limbs absolutely sound, but what cause arose that makes things suffer? In the same way, the soul, not only of the first man but of all people, arose according to the image—for the statement "Let us make man according to our image and according to our likeness," applies to all people.

God did not make “death, and he does not delight in the destruction of living things; for he created all things that they might exist, and the creatures of the world are wholesome, and there is no destructive poison in them, and the dominion of hades is not on earth.” Passing over, then, a little passage, I will ask, From where, then, did death come? “By the envy of the devil, death came into the world.” If, then, there is something excellent in our regard, God has made it, but we have created evil and sins for ourselves. For the same reason, the beginning of the passage just read from the prophet speaks in a rhetorical sense to those who have bitterness in the soul contrary to the sweetness that God fashioned for it: “How have you turned to bitterness, you strange vine?” as if he was saying, God did not make lameness, but he has made all things swift of foot, yet what cause arose that has made the lame lame? And God has made all limbs absolutely sound, but what cause arose that makes things suffer? In the same way, the soul, not only of the first man but of all people, arose according to the image—for the statement “Let us make man according to our image and according to our likeness,” applies to all people.

Thus does Paul also boast that the observance of the law and the whole glory of the Jewish system was to him like garbage, so that he might be found in Christ, having not his own justification that was of the law, but the justification from God. In this sense, therefore, Paul did not keep his own vineyard—that is to say, he did not keep the Jews' tradition after he had received the faith of Christ. Perhaps the reason why he did not keep it was that, though it had been planted by God as a true vine, it had turned into the bitterness of a strange vine. "For their vine comes from the vine of Sodom, and from the fields of Gomorrah … their clusters are bitter; their wine is the poison of serpents, and the cruel venom of asps."

Let us attempt to discuss also a third exposition at the moral level. If there is anyone who, while evils are increasing and vices are overflowing, can turn from the things that are in flux and passing away and fallen and can hear the word of God and the heavenly precepts, this person is building an ark of salvation within his own heart and is dedicating a library, so to speak, of the divine word within himself. He is erecting faith, love and hope as its length, breadth and height. He stretches out faith in the Trinity to the length of life and immortality. He establishes the breadth of love with the compassion of gentleness and kindness. He raises the height of hope to heavenly and exalted places. For while he walks on the earth, he has his “citizenship in heaven.” But he brings the sum of his acts back to one. For he knows that “all indeed run, but one receives the palm of victory,” of course, being that one who was not changeable with a variety of thoughts and instability of mind. But he does not construct this library from planks that are unhewn and rough but from planks that have been squared and arranged in a uniform line, that is, not from the volumes of secular authors but from the prophetic and apostolic volumes. For these authors, who have been hewn by diverse temptations, all vices having been curtailed and excised, contain life that has been squared and set free in every part. For the authors of secular books can indeed be called “lofty trees” and “shady trees”—for Israel is accused of having fornicated “under every lofty and shady tree”—because they speak indeed in a lofty manner and use flowery eloquence; they have not, however, acted as they have spoken. They cannot, therefore, be called “squared planks” because life and speech will by no means be equal in them.

Thus does Paul also boast that the observance of the law and the whole glory of the Jewish system was to him like garbage, so that he might be found in Christ, having not his own justification that was of the law, but the justification from God. In this sense, therefore, Paul did not keep his own vineyard—that is to say, he did not keep the Jews’ tradition after he had received the faith of Christ. Perhaps the reason why he did not keep it was that, though it had been planted by God as a true vine, it had turned into the bitterness of a strange vine. “For their vine comes from the vine of Sodom, and from the fields of Gomorrah … their clusters are bitter; their wine is the poison of serpents, and the cruel venom of asps.”

The God who “brings forth the sun on the evil and the good” is a desert to no one. To no one is he who “rains on the just and unjust” ever a land made dry. How is he a desert, when he brings forth the day and causes the night to rest? How is he a desert, when he causes the land to bear fruit? How is he a desert, when he provides for each person in his soul so that it is endowed with reason, so that it can grasp knowledge and exercise its intelligence, and in the body so that it has healthy sense faculties? And so with respect to the way of what is universal, God is not a desert.

So also God is introduced by the prophet as saying to the person who had become evil by his own choice, “Yet I had planted you a fruitful vine. How have you turned back into a wild vine?” Anywhere it is said that evils happen to the wicked from God, it must be understood as an accidental coincidence of name. This name is given to the chastisements that God in his goodness is said to send not for the hurt of those who are chastised but for their benefit and profit, in the same way that a physician might be thought to apply bad things in his painful and bitter remedies to save the sick.

Yet if the husband’s power allures you, pray tell me who it was that spoke in the prophet, saying, “O Lord, make it known to me that I may know. Then I saw their thoughts. I was led as a harmless lamb to the slaughter and knew it not. They took counsel together against me, saying, Come, let us throw wood into his bread.” For if the Son here spoke of the mystery of his coming incarnation—because it was blasphemous to suppose that the words are spoken concerning the Father—then surely it is the Son who speaks in an earlier passage: “I have planted you as a fruitful vine—how did you become bitter, and a wild vine?”

Hence God gave the gift of prayer. But he does this, even though he does not need for us to ask, but that we might not grow indifferent from being saved without effort. For this reason, he said to Jeremiah, “Do not pray for this people, for I will not hear you,” not wishing to stop his praying (for he earnestly longs for our salvation) but to terrify them. Seeing this, the prophet did not stop praying. So that you may see that God did not wish to turn Jeremiah from it, but to shame them that he said this, hear what it says. “Don’t you see what they are doing?” Also when he says to the city, “Although you wash yourself with soda and use an abundance of soap, the stain of your guilt is still before me,” it is not that he may cast them into despair that he so speaks, but that he may rouse them to repentance.

(Verse 21.) But I planted you as a choice vine, all true seed; how have you turned into a corrupt, foreign vine to me? Septuagint: But I planted you as a fruitful vine, all true; how have you turned into a bitter foreign grapevine? For the fruitful vine, or the chosen one, is called Sorec in Hebrew: which is mentioned in the song of Isaiah (Isaiah 5). And it is of the best kind of grapevine: with which branch Israel says that the Lord has planted himself; and he marvels at how the true seed and the chosen vine have turned into bitterness: and therefore has become a foreign vine; and no one is secure, if even the planting of the Lord and the true seed and the vine of Sorec are so changed by their own fault, that they depart from the Lord through bitterness and become a foreign grapevine. And in this we must consider the clemency of the Savior, that he who said in the Gospel, 'I am the true vine' (John 15:1), also gave to his disciples and to the people who believe in him, that they may be chosen or true vine, if they desire to remain in what has been planted.

For it is by similitude, and not by any personal propriety, that he is thus called a vine. For when he says, "I am the true vine," it is to distinguish himself, doubtless, from that vine to which the words are addressed: "How are you turned into sourness, as a strange vine?" For how could that be a true vine that was expected to bring forth grapes and brought forth thorns?

All those who refuse Christ for another become strangers. And how are they made strangers? Because even that vine, though planted by him, when it had become sour, what did it hear? "Wherefore you have been turned into sourness, O alien vine?"

Sin is a terrible thing, and the most grievous disease of the soul is iniquity, which corrupts the fiber of the soul and makes it liable to eternal fire. It is an evil freely chosen, the product of the will. The prophet clearly declares that we sin of our own free will: “I had planted you, a choice vine of fully tested stock; how could you turn into bitterness, a spurious vine?” The planting was good, but the fruit coming from the will is evil. So the planter is blameless, but the vine will burn with fire since it was planted for good and bore evil fruit of its own will.

Learn this also, that before the soul comes into the world, it has committed no sin. But though we came into the world sinless, we now of our own choice commit sin.… Remember also how God again accuses them and says, “I have planted you a choice vine, wholly of pure seed; how then have you turned degenerate and become a wild vine?”

Now, those who were called children and were enrolled in the ranks of children made themselves foreign by proving ungrateful for favors done, limping in respect of the faith and abandoning the path of godliness. Thus God said through the prophet Jeremiah, “How did you turn into bitterness to me, a foreign vine, whereas I planted every vine to be genuine and fruitful?”

God through Jeremiah reproaches the evil of the human will in such a way that he teaches that it is foreign to him. He says, “Yet I planted you as a choice vine.… How then did you turn degenerate and become a wild vine?” He says that the vine is foreign to him not because of some defect in the divine creation but by the avoidance of his own will, which is justly blamed because it brought forth bitterness, something God did not produce in it. It had the bitterness not from God’s predestination or from God’s work but from the evil of its own will. Because of that bitterness, God rebukes it a second time through the prophet mentioned above: “Know and see that it is evil and bitter for you to forsake the Lord your God: the fear of me is not in you.” Since, therefore, it is evil and bitter for a person to have left the Lord and not to have in him a fear of God, who is contrary to the truth in such a way that he thinks it comes from a good and kind God.

EXPOSTULATION WITH THE JEWS, REMINDING THEM OF THEIR FORMER DEVOTEDNESS, AND GOD'S CONSEQUENT FAVOR, AND A DENUNCIATION OF GOD'S COMING JUDGMENTS FOR THEIR IDOLATRY. (Jer. 2:1-37) cry--proclaim. Jerusalem--the headquarters and center of their idolatry; therefore addressed first. thee--rather, "I remember in regard to thee" [HENDERSON]; "for thee" [MAURER]. kindness of thy youth--not so much Israel's kindness towards God, as the kindness which Israel experienced from God in their early history (compare Eze 16:8, Eze 16:22, Eze 16:60; Eze 23:3, Eze 23:8, Eze 23:19; Hos 2:15). For Israel from the first showed perversity rather than kindness towards God (compare Exo 14:11-12; Exo 15:24; Exo 32:1-7, &c.). The greater were God's favors to them from the first, the fouler was their ingratitude in forsaking Him (Jer 2:3, Jer 2:5, &c.). espousals--the intervals between Israel's betrothal to God at the exodus from Egypt, and the formal execution of the marriage contract at Sinai. EWALD takes the "kindness" and "love" to be Israel's towards God at first (Exo 19:8; Exo 24:3; Exo 35:20-29; Exo 36:5; Jos 24:16-17). But compare Deu 32:16-17; Eze 16:5-6, Eze 16:15, Eze 16:22 ("days of thy youth") implies that the love here meant was on God's side, not Israel's. thou wentest after me in . . . wilderness--the next act of God's love, His leading them in the desert without needing any strange god, such as they since worshipped, to help Him (Deu 2:7; Deu 32:12). Jer 2:6 shows it is God's "leading" of them, not their following after God in the wilderness, which is implied.

The same image as in Deu 32:32; Psa 80:8-9; Isa 5:1, &c. unto me--with respect to Me.