Jeremiah 2:9

Wherefore I will yet plead with you, saith the LORD, and with your children's children will I plead.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(9) I will yet plead with you.—We hear, as it were, the echo of the words of Hosea 2:2. The injured lord and husband will appear as the accuser of the faithless bride, and set forth her guilt as in an indictment.

MacLaren's Expositions

Jeremiah

GOD’S LAWSUIT

Jeremiah 2:9.

Point out that ‘plead’ is a forensic term. There is a great lawsuit in which God is plaintiff and men defendants. The word is frequent in Isaiah.

I. The reason for God’s pleading.

The cause-’wherefore.’ Our transgression does not make Him turn away from us. It does profoundly modify the whole relation between us. It does give an aspect of antagonism to His dealings.

II. The manner.

The whole history of the world and of each individual. All outward providences. All the voice of Conscience. Christ. Spirit, who convinces the world of Sin.

III. The purpose.

Wholly our being drawn from our evil. The purely reformatory character of all punishment here. The sole object to win us back to Himself. He conquers in this lawsuit when we come to love Him.

IV. The patience.

That merciful pleading-’I will yet’-runs on through all sin, and is only made more earnest by deepening hostility. After rejections still lingers. Extends over a thousand generations. Is exercised even where He foresees failure.

Benson Commentary

Jeremiah 2:9. Wherefore I will yet plead with you — By my prophets, and by my judgments, as I pleaded with your fathers, that you may be left without excuse. And with your children’s children will I plead — According to the tenor of the law, wherein God threatens to visit the sins, particularly the sin of idolatry, of the fathers upon the children, unto the third and fourth generation.

Matthew Henry's Concise Commentary

2:9-13 Before God punishes sinners, he pleads with them, to bring them to repentance. He pleads with us, what we should plead with ourselves. Be afraid to think of the wrath and curse which will be the portion of those who throw themselves out of God's grace and favour. Grace in Christ is compared to water from a fountain, it being cooling and refreshing, cleansing and making fruitful: to living water, because it quickens dead sinners, revives drooping saints, supports and maintains spiritual life, and issues in eternal life, and is ever-flowing. To forsake this Fountain is the first evil; this is done when the people of God neglect his word and ordinances. They hewed them out broken cisterns, that could hold no water. Such are the world, and the things in it; such are the inventions of men when followed and depended on. Let us, with purpose of heart, cleave to the Lord only; whither else shall we go? How prone are we to forego the consolations of the Holy Spirit, for the worthless joys of the enthusiast and hypocrite!

Barnes' Notes on the Bible

Plead - The word used by the plaintiff setting forth his accusation in a law-court (see Job 33:13 note).

With you - The present generation, who by joining in Manasseh's apostasy have openly violated Yahweh's covenant. The fathers made the nation what it now is, the children will receive it such as the present generation are now making it to be, and God will judge it according as the collective working of the past, the present, and the future tends to good or to evil.

Jamieson-Fausset-Brown Bible Commentary

9. yet plead—namely, by inflicting still further judgments on you.

children's children—Three manuscripts and Jerome omit "children's"; they seem to have thought it unsuitable to read "children's children," when "children" had not preceded. But it is designedly so written, to intimate that the final judgment on the nation would be suspended for many generations [Horsley]. (Compare Eze 20:35, 36; Mic 6:2).

Matthew Poole's Commentary

I will yet plead with you: this is to be understood either really, by his judgments, Psalm 74:22, and that with great severities; or verbally, he will go on to deal with them, to convince them by his prophets, as he did with their fathers, that they may be left without excuse, Jeremiah 7:25,26.

With your children’s children; either for the heinousness of their fathers’ sins; for God doth often visit the iniquities of the parents upon their children, Exodus 20:5; or because they do imitate their parents.

Gill's Exposition of the Entire Bible

Wherefore I will yet plead with you, saith the Lord,.... Either verbally, by reasoning with them, and reproving them for their ignorance, stupidity, and idolatry; or by deeds, inflicting punishment upon them; so the Targum,

"therefore I will take vengeance on you, or punish you, saith the Lord:''

and with your children's children will I plead; who imitate their parents, and do the same evil things as they, which the Lord knew they would; and was particularly true of the Jews in the times of Christ, for which reason wrath came upon them to the uttermost.

Geneva Study Bible

Wherefore I will yet {n} plead with you, saith the LORD, and with your children's children will I plead.

(n) Signifying that he would not as he might, straightway condemn them, but shows them by evident examples their great ingratitude that they might be ashamed and repent.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

9. plead] rather, contend, as both A.V. and R.V. rightly render in Isaiah 49:25; Isaiah 50:8. To the modern ear the word “plead” suggests intercession, entreaty, a sense which the Hebrew verb never bears.

Pulpit Commentary

Verse 9. - I will yet plead, etc. Repeated acts of rebellion call forth repeated abjurations and punishments. With your children's children. For God "visits the iniquity of the fathers upon the children" (Exodus 20:5). Jeremiah 2:9

Keil and Delitzsch Biblical Commentary on the Old Testament

Such backsliding from God is unexampled and appalling. Jeremiah 2:9. "Therefore will I further contend with you, ad with your children's children will I contend. Jeremiah 2:10. For go over to the islands of the Chittim, and see; and send to Kedar, and observe well, and see if such things have been; Jeremiah 2:11. whether a nation hath changed it gods, which indeed are no gods? but my people hath changed its glory for that which profits not. Jeremiah 2:12. Be horrified, ye heavens, at this, and shudder, and be sore dismayed, saith Jahveh. Jeremiah 2:13. For double evil hath my people done; me have they forsaken, the fountain of living waters, to hew out for themselves cisterns, broken cisterns, the hold no water."

In the preceding verses the fathers were charged with the backsliding from the Lord; in Jeremiah 2:9 punishment is threatened against the now-living people of Israel, and on their children's children after them. For the people in its successive and even yet future generations constitutes a unity, and in this unity a moral personality. Since the sins of the fathers transmit themselves to the children and remoter descendants, sons and grandsons must pay the penalty of the fathers' guilt, that is, so long as they share the disposition of their ancestors. The conception of this moral unity is at the foundation of the threatening. That the present race persists in the fathers' backsliding from the Lord is clearly expressed in Jeremiah 2:17. In "I will further chide or strive," is intimated implicite that God had chidden already up till now, or even earlier with the fathers. ריב, contend, when said of God, is actual striving or chastening with all kinds of punishment. This must God do as the righteous and holy one; for the sin of the people is an unheard of sin, seen in no other people. "The islands of the Chittim" are the isles and coast lands of the far west, as in Ezekiel 27:6; כּתּים having originally been the name for Cyprus and the city of Cition, see in Genesis 10:4. In contrast with these distant western lands, Kedar is mentioned as representative of the races of the east. The Kedarenes lived as a pastoral people in the eastern part of the desert between Arabia Petraea and Babylonia; see in Genesis 25:13 and Ezekiel 27:21. Peoples in the two opposite regions of the world are individualizingly mentioned instead of all peoples. התבּוננוּ, give good heed, serves to heighten the expression. אם equals הןintroduces the indirect question; cf. Ew. 324, c. The unheard of, that which has happened amongst no people, is put interrogatively for rhetorical effect. Has any heathen nation changed its gods, which indeed are not truly gods? No; no heathen nation has done this; but the people of Jahveh, Israel, has exchanged its glory, i.e., the God who made Himself known to it in His glory, for false gods that are of no profit. כּבוד is the glory in which the invisible God manifested His majesty in the world and amidst His people. Cf. the analogous title given to God, ,נּאון ישׂראל Amos 8:7; Hosea 5:5. The exact antithesis to כּבודו would be בּשׁת, cf. Jeremiah 3:24; Jeremiah 11:13; but Jeremiah chose לאto represent the exchange as not advantageous. God showed His glory to the Israelites in the glorious deeds of His omnipotence and grace, like those mentioned in Jeremiah 2:5 and Jeremiah 2:6. The Baals, on the other hand, are not אלהים, but, אלילים nothings, phantoms without a being, that bring no help or profit to their worshippers. Before the sin of Israel is more fully set forth, the prophet calls on heaven to be appalled at it. The heavens are addressed as that part of the creation where the glory of God is most brightly reflected. The rhetorical aim is seen in the piling up of words. חרב, lit., to be parched up, to be deprived of the life-marrow. Israel has committed two crimes: a. It has forsaken Jahveh, the fountain of living water. ,מים חיּיםliving water, i.e., water that originates and nourishes life, is a significant figure for God, with whom is the fountain of life (Psalm 36:10), i.e., from whose Spirit all life comes. Fountain of living water (here and Jeremiah 17:13) is synonymous with well of life in Proverbs 10:11; Proverbs 13:14; Proverbs 14:27, Sir. 21:13. b. The other sin is this, that they hew or dig out wells, broken, rent, full of crevices, that hold no water. The delineation keeps to the same figure. The dead gods have no life and can dispense no life, just as wells with rents or fissures hold no water. The two sins, the forsaking of the living God and the seeking out of dead gods, cannot really be separated. Man, created by God and for God, cannot live without God. If he forsake the living God, he passes in spite of himself into the service of dead, unreal gods. Forsaking the living God is eo ipso exchanging Him for an imaginary god. The prophet sets the two moments of the apostasy from God side by side, so as to depict to the people with greater fulness of light the enormity of their crime. The fact in Jeremiah 2:11 that no heathen nation changes its gods for others, has its foundation in this, that the gods of the heathen are the creations of men, and that the worship of them is moulded by the carnal-mindedness of sinful man; so that there is less inducement to change, the gods of the different nations being in nature alike. But the true God claims to be worshipped in spirit and in truth, and does not permit the nature and manner of His worship to depend on the fancies of His worshippers; He makes demands upon men that run counter to carnal nature, insisting upon the renunciation of sensual lusts and cravings and the crucifixion of the flesh, and against this corrupt carnal nature rebels. Upon this reason for the fact adduced, Jeremiah does not dwell, but lays stress on the fact itself. This he does with the view of bringing out the distinction, wide as heaven, between the true God and the false gods, to the shaming of the idolatrous people; and in order, at the same time, to scourge the folly of idolatry by giving prominence to the contrast between the glory of God and the nothingness of the idols.