Chapter Text
Israel Forsakes God
Moreover the word of the LORD came to me, saying,
2Go and cry in the ears of Jerusalem, saying, Thus saith the LORD; I remember thee, the kindness of thy youth, the love of thine espousals, when thou wentest after me in the wilderness, in a land that was not sown.
3Israel was holiness unto the LORD, and the firstfruits of his increase: all that devour him shall offend; evil shall come upon them, saith the LORD.
4Hear ye the word of the LORD, O house of Jacob, and all the families of the house of Israel:
5Thus saith the LORD, What iniquity have your fathers found in me, that they are gone far from me, and have walked after vanity, and are become vain?
6Neither said they, Where is the LORD that brought us up out of the land of Egypt, that led us through the wilderness, through a land of deserts and of pits, through a land of drought, and of the shadow of death, through a land that no man passed through, and where no man dwelt?
7And 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.
8The priests said not, Where is the LORD? and they that handle the law knew me not: the pastors also transgressed against me, and the prophets prophesied by Baal, and walked after things that do not profit.
9Wherefore I will yet plead with you, saith the LORD, and with your children's children will I plead.
10For pass over the isles of Chittim, and see; and send unto Kedar, and consider diligently, and see if there be such a thing.
11Hath a nation changed their gods, which are yet no gods? but my people have changed their glory for that which doth not profit.
12Be astonished, O ye heavens, at this, and be horribly afraid, be ye very desolate, saith the LORD.
Broken Cisterns
13For my people have committed two evils; they have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water.
14Is Israel a servant? is he a homeborn slave? why is he spoiled?
15The young lions roared upon him, and yelled , and they made his land waste: his cities are burned without inhabitant.
16Also the children of Noph and Tahapanes have broken the crown of thy head.
17Hast thou not procured this unto thyself, in that thou hast forsaken the LORD thy God, when he led thee by the way?
18And now what hast thou to do in the way of Egypt, to drink the waters of Sihor? or what hast thou to do in the way of Assyria, to drink the waters of the river?
19Thine own wickedness shall correct thee, and thy backslidings shall reprove thee: know therefore and see that it is an evil thing and bitter, that thou hast forsaken the LORD thy God, and that my fear is not in thee, saith the Lord GOD of hosts.
20For 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.
21Yet I had planted thee a noble vine, wholly a right seed: how then art thou turned into the degenerate plant of a strange vine unto me?
22For though thou wash thee with nitre, and take thee much soap, yet thine iniquity is marked before me, saith the Lord GOD.
23How canst thou say, I am not polluted, I have not gone after Baalim? see thy way in the valley, know what thou hast done: thou art a swift dromedary traversing her ways;
24A wild ass used to the wilderness, that snuffeth up the wind at her pleasure ; in her occasion who can turn her away? all they that seek her will not weary themselves; in her month they shall find her.
25Withhold thy foot from being unshod, and thy throat from thirst: but thou saidst, There is no hope: no; for I have loved strangers, and after them will I go.
Israel's Shame
26As the thief is ashamed when he is found, so is the house of Israel ashamed; they, their kings, their princes, and their priests, and their prophets,
27Saying to a stock, Thou art my father; and to a stone, Thou hast brought me forth: for they have turned their back unto me, and not their face: but in the time of their trouble they will say, Arise, and save us.
28But where are thy gods that thou hast made thee? let them arise, if they can save thee in the time of thy trouble: for according to the number of thy cities are thy gods, O Judah.
29Wherefore will ye plead with me? ye all have transgressed against me, saith the LORD.
30In vain have I smitten your children; they received no correction: your own sword hath devoured your prophets, like a destroying lion.
31O generation, see ye the word of the LORD. Have I been a wilderness unto Israel? a land of darkness? wherefore say my people, We are lords; we will come no more unto thee?
32Can a maid forget her ornaments, or a bride her attire? yet my people have forgotten me days without number.
33Why trimmest thou thy way to seek love? therefore hast thou also taught the wicked ones thy ways.
34Also in thy skirts is found the blood of the souls of the poor innocents: I have not found it by secret search, but upon all these.
35Yet thou sayest, Because I am innocent, surely his anger shall turn from me. Behold, I will plead with thee, because thou sayest, I have not sinned.
36Why gaddest thou about so much to change thy way? thou also shalt be ashamed of Egypt, as thou wast ashamed of Assyria.
37Yea, thou shalt go forth from him, and thine hands upon thine head: for the LORD hath rejected thy confidences, and thou shalt not prosper in them.
Summary
God speaks through Jeremiah, reminding Israel of her early devotion as a bride following the Lord through the wilderness. Yet the people have turned away, exchanging the living God for worthless idols that cannot profit them.
The Lord brings a charge against His people: they have committed two evils. They have forsaken Him, the fountain of living waters, and have hewn out broken cisterns that can hold no water. Israel's apostasy is unnatural, for even the heathen nations remain faithful to their false gods.
Meaning
The image of the fountain versus broken cisterns is among the most powerful in all of Scripture. It reveals the utter folly of exchanging the inexhaustible supply of God's grace for the empty, crumbling substitutes of human devising.
God's appeal to Israel's early love shows that He remembers and values genuine devotion. The comparison with pagan nations sharpens the rebuke: even idolaters are more constant than God's own people. This chapter calls every generation to examine where it seeks satisfaction.
Background
The wilderness imagery recalls Israel's exodus from Egypt and her covenant relationship with God at Sinai. By Jeremiah's time, Judah had adopted Canaanite worship practices, including Baal veneration.
Cisterns were essential water storage systems in the arid climate of Judah. A broken cistern was worse than useless, representing total loss. This metaphor would have struck Jeremiah's audience with vivid, practical force.
Chapter Outline
- vv. 1-3Israel's Honeymoon Devotion Remembered
- vv. 4-8The LORD's Indictment of the Fathers and Leaders
- vv. 9-13Two Evils: Forsaken Fountain and Broken Cisterns
- vv. 14-19Self-Inflicted Ruin Through Foreign Alliances
- vv. 20-25The Degenerate Vine and Untamed Beast
- vv. 26-30Shame of Idolatry and Refusal of Correction
- vv. 31-37The Forgetful Bride and Her Coming Disgrace
Key Verses
“For my people have committed two evils; they have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water.”— 2:13
One of the most quoted verses in Jeremiah, capturing the double folly of idolatry: abandoning the true God and substituting inadequate replacements. The 'fountain of living waters' image is later echoed by Christ in John 4 and 7.
“Go and cry in the ears of Jerusalem, saying, Thus saith the LORD; I remember thee, the kindness of thy youth, the love of thine espousals, when thou wentest after me in the wilderness, in a land that was not sown.”— 2:2
Establishes the marriage covenant metaphor that governs the entire chapter, recalling Israel's honeymoon devotion in the wilderness as a poignant contrast to her present unfaithfulness.
“Thine own wickedness shall correct thee, and thy backslidings shall reprove thee: know therefore and see that it is an evil thing and bitter, that thou hast forsaken the LORD thy God, and that my fear is not in thee, saith the Lord GOD of hosts.”— 2:19
A foundational text on the self-inflicted nature of sin's consequences, introducing the term 'backslidings' that becomes characteristic of Jeremiah's vocabulary for covenant unfaithfulness.
People & Places
People
- Jeremiah — The prophet receiving and delivering the LORD's covenant lawsuit against Judah.
- House of Jacob / Israel — The covenant people collectively addressed and indicted for forsaking the LORD.
- Priests, pastors, and prophets — Religious leaders specifically charged with failing to seek the LORD and prophesying by Baal.
- Baal / Baalim — Canaanite fertility deity (and its plural forms) after whom Israel illicitly went.
Places
- Jerusalem — Capital of Judah, the immediate audience of Jeremiah's prophetic cry.
- Egypt — Southern superpower whose alliance and waters of Sihor (the Nile) Judah wrongly sought.
- Wilderness — The site of Israel's youthful devotion to the LORD after the exodus.
- Chittim — The coastlands of Cyprus and the western Mediterranean, cited as a far western witness.
- Kedar — Arabian desert region to the east, paired with Chittim to span the known world.
- Noph and Tahapanes — Egyptian cities (Memphis and Tahpanhes) whose people had broken the crown of Judah's head.
- Assyria — Northern empire whose alliance and waters of the Euphrates Judah also wrongly pursued.
Prophecy & Fulfillment
The chapter foreshadows the coming Babylonian judgment through its imagery of devouring lions, burned cities, and the shame of failed alliances with Egypt and Assyria (vv. 15-16, 36-37), which would unfold in the events of 605–586 B.C. The 'fountain of living waters' in verse 13 carries forward as messianic imagery fulfilled in Christ's declarations in John 4:10-14 and John 7:37-38, where He offers Himself as the true source Israel had forsaken. The marriage metaphor likewise anticipates the new covenant promise of Jeremiah 31 and the bridal imagery applied to the church in the New Testament.
Devotional
Jeremiah 2 confronts a sobering pattern: spiritual drift rarely begins with dramatic rebellion but with quietly forgetting first love. The LORD does not start with accusation but with memory — recalling the tenderness of early devotion. That alone is worth pausing over.
The broken cistern image lands with uncomfortable precision. We still hew out substitutes — approval, control, comfort — and find them unable to hold what we pour into them. The invitation is not merely to try harder but to return to the fountain itself, honest about the cracks in everything else we have trusted.
Literary Style
Prophetic covenant lawsuit (rîb) cast in poetic oracle form, marked by vivid metaphor (marriage, fountain, vine, wild ass), rhetorical questions, direct address, and synonymous parallelism. The chapter blends courtroom indictment with lament, drawing on Pentateuchal memory and pastoral imagery.