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Selected Verse: Jeremiah 2:9 - Strong Concordance

Verse	Translation	Text
Jer 2:9	Strong Concordance	Wherefore I will yet plead [07378] with you, saith [05002] the LORD [03068], and with your children's [01121] children [01121] will I plead [07378].
	King James	Wherefore I will yet plead with you, saith the LORD, and with your children's children will I plead.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
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).

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

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).

Notes on the Bible, by Albert Barnes, [1834]
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.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
Such backsliding from God is unexampled and appalling. Jer 2:9. "Therefore will I further contend with you, ad with your children's children will I contend. Jer 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; Jer 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. Jer 2:12. Be horrified, ye heavens, at this, and shudder, and be sore dismayed, saith Jahveh. Jer 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 Jer 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 Jer 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 Eze 27:6; כּתּים having originally been the name for Cyprus and the city of Cition, see in Gen 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 Gen 25:13 and Eze 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 = 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 Amo 8:7; Hos 5:5. The exact antithesis to כּבודו would be בּשׁת, cf. Jer 3:24; Jer 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 Jer 2:5 and Jer 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 (Psa 36:10), i.e., from whose Spirit all life comes. Fountain of living water (here and Jer 17:13) is synonymous with well of life in Pro 10:11; Pro 13:14; Pro 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 Jer 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.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

Such backsliding from God is unexampled and appalling. Jer 2:9. "Therefore will I further contend with you, ad with your children's children will I contend. Jer 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; Jer 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. Jer 2:12. Be horrified, ye heavens, at this, and shudder, and be sore dismayed, saith Jahveh. Jer 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 Jer 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 Jer 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 Eze 27:6; כּתּים having originally been the name for Cyprus and the city of Cition, see in Gen 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 Gen 25:13 and Eze 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 = 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 Amo 8:7; Hos 5:5. The exact antithesis to כּבודו would be בּשׁת, cf. Jer 3:24; Jer 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 Jer 2:5 and Jer 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 (Psa 36:10), i.e., from whose Spirit all life comes. Fountain of living water (here and Jer 17:13) is synonymous with well of life in Pro 10:11; Pro 13:14; Pro 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 Jer 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.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Plead - By his judgments, and by his prophets, as he did with their fathers, that they may be left without excuse. Children - God often visits the iniquities of the parents upon the children, when they imitate their parents.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
I will yet plead with you - אריב arib, I will maintain my process, vindicate my own conduct, and prove the wickedness of yours.

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² Hear [08085] ye, O mountains [02022], the LORD'S [03068] controversy [07379], and ye strong [0386] foundations [04146] of the earth [0776]: for the LORD [03068] hath a controversy [07379] with his people [05971], and he will plead [03198] with Israel [03478].

³⁵ And I will bring [0935] you into the wilderness [04057] of the people [05971], and there will I plead [08199] with you face [06440] to face [06440].
³⁶ Like as I pleaded [08199] with your fathers [01] in the wilderness [04057] of the land [0776] of Egypt [04714], so will I plead [08199] with you, saith [05002] the Lord [0136] GOD [03069].

¹³ Why dost thou strive [07378] against him? for he giveth not account [06030] of any of his matters [01697].

¹¹ Hath a nation [01471] changed [03235] their gods [0430], which are yet no gods [0430]? but my people [05971] have changed [04171] their glory [03519] for that which doth not profit [03276].

²⁷ The fear [03374] of the LORD [03068] is a fountain [04726] of life [02416], to depart [05493] from the snares [04170] of death [04194].

¹⁴ The law [08451] of the wise [02450] is a fountain [04726] of life [02416], to depart [05493] from the snares [04170] of death [04194].

¹¹ The mouth [06310] of a righteous [06662] man is a well [04726] of life [02416]: but violence [02555] covereth [03680] the mouth [06310] of the wicked [07563].

¹³ O LORD [03068], the hope [04723] of Israel [03478], all that forsake [05800] thee shall be ashamed [0954], and they that depart [03249] from me [05493] shall be written [03789] in the earth [0776], because they have forsaken [05800] the LORD [03068], the fountain [04726] of living [02416] waters [04325].

¹⁰ O continue [04900] thy lovingkindness [02617] unto them that know [03045] thee; and thy righteousness [06666] to the upright [03477] in heart [03820].

⁶ Neither said [0559] they, Where is the LORD [03068] that brought us up [05927] out of the land [0776] of Egypt [04714], that led [03212] us through the wilderness [04057], through a land [0776] of deserts [06160] and of pits [07745], through a land [0776] of drought [06723], and of the shadow of death [06757], through a land [0776] that no man [0376] passed through [05674], and where no man [0120] dwelt [03427]?

⁵ Thus saith [0559] the LORD [03068], What iniquity [05766] have your fathers [01] found [04672] in me, that they are gone far [07368] from me, and have walked [03212] after [0310] vanity [01892], and are become vain [01891]?

¹³ For according to the number [04557] of thy cities [05892] were thy gods [0430], O Judah [03063]; and according to the number [04557] of the streets [02351] of Jerusalem [03389] have ye set up [07760] altars [04196] to that shameful thing [01322], even altars [04196] to burn incense [06999] unto Baal [01168].

²⁴ For shame [01322] hath devoured [0398] the labour [03018] of our fathers [01] from our youth [05271]; their flocks [06629] and their herds [01241], their sons [01121] and their daughters [01323].

⁵ And the pride [01347] of Israel [03478] doth testify [06030] to his face [06440]: therefore shall Israel [03478] and Ephraim [0669] fall [03782] in their iniquity [05771]; Judah [03063] also shall fall [03782] with them.

⁷ The LORD [03068] hath sworn [07650] by the excellency [01347] of Jacob [03290], Surely I will never [05331] forget [07911] any of their works [04639].

²¹ Arabia [06152], and all the princes [05387] of Kedar [06938], they occupied [05503] with thee [03027] in lambs [03733], and rams [0352], and goats [06260]: in these were they thy merchants [05503].

¹³ And these are the names [08034] of the sons [01121] of Ishmael [03458], by their names [08034], according to their generations [08435]: the firstborn [01060] of Ishmael [03458], Nebajoth [05032]; and Kedar [06938], and Adbeel [0110], and Mibsam [04017],

⁴ And the sons [01121] of Javan [03120]; Elishah [0473], and Tarshish [08659], Kittim [03794], and Dodanim [01721].

⁶ Of the oaks [0437] of Bashan [01316] have they made [06213] thine oars [04880]; the company [01323] of the Ashurites [0839] have made [06213] thy benches [07175] of ivory [08127], brought out of the isles [0339] of Chittim [03794].

¹⁷ Hast thou not procured [06213] this unto thyself, in that thou hast forsaken [05800] the LORD [03068] thy God [0430], when [06256] he led [03212] thee by the way [01870]?

⁹ Wherefore I will yet plead [07378] with you, saith [05002] the LORD [03068], and with your children's [01121] children [01121] will I plead [07378].

¹³ For my people [05971] have committed [06213] two [08147] evils [07451]; they have forsaken [05800] me the fountain [04726] of living [02416] waters [04325], and hewed them out [02672] cisterns [0877], broken [07665] cisterns [0877], that can hold [03557] no water [04325].

¹² Be astonished [08074], O ye heavens [08064], at this, and be horribly afraid [08175], be ye very [03966] desolate [02717], saith [05002] the LORD [03068].

¹¹ Hath a nation [01471] changed [03235] their gods [0430], which are yet no gods [0430]? but my people [05971] have changed [04171] their glory [03519] for that which doth not profit [03276].

¹⁰ For pass over [05674] the isles [0339] of Chittim [03794], and see [07200]; and send [07971] unto Kedar [06938], and consider [0995] diligently [03966], and see [07200] if there be such a thing.

⁹ Wherefore I will yet plead [07378] with you, saith [05002] the LORD [03068], and with your children's [01121] children [01121] will I plead [07378].