EXPOSITION
The second chapter forms the introduction of a group of discourses (Jeremiah 2-6), which should be read together. It is called By Ewald (and the position of the prophecy favors this view) the first oracle which Jeremiah delivered in public ("oracle" is, in fact, the nearest English equivalent to those two remarkable Hebrew synonyms, massa and neum—especially for the latter). This would bring it into the thirteenth year of the reign of Josiah (see Jeremiah 1:3), though of course we cannot be sure that references to a later period may not have been inserted afterwards. It is, obviously, only a summary of the prophet's spoken words which we have in this most impressive discourse. In order to appreciate it, we must bear in mind the external political relations and the internal religions condition of the kingdom of Judah. These have Been already touched upon in the general introduction. Suffice it to remind the reader that Josiah's reformation—in the strict sense of the word—did not begin till the eighteenth year of that king's reign; and that the state of things was at this time complicated by a dangerous alliance with that power against whoso religion the teaching of the prophets of Jehovah was a continual protest (on the Egyptian alliance, comp. Ewald, 'History of Israel,' 4.218). The first section of the prophecy is a general introduction, already full of serious charges against the people (verses 1-9); in the second, the special occasion of the discourse is declared in the form of a question, and the sin referred to is rebuked (verses 10-19); in the third, Judah's inveterate idolatry is denounced, and the disappointment and ruin to which it led candidly pointed out (verses 20-28); and in the fourth, "half in earnest and half in ironical satire" (Ewald), the prophet points the moral of this foolish Egyptian fever which has seized upon rulers and people (verse 29-37).
It is always interesting to notice how later inspired writers hasten to do honor to their predecessors. Originality is not an object with the prophets, but rather the developing and adapting the truths long ago "delivered." The whole group of prophecies to which Jeremiah 2:1-37. belongs contains numerous points of contact, in ideas or phraseology, with the song of Hoses (Deuteronomy 32:1-52.). The following have been indicated:—Cf. Jeremiah 2:5 with Deuteronomy 32:4; Deuteronomy 32:11, Deuteronomy 32:12 with Deuteronomy 32:1, Deuteronomy 32:21; Deuteronomy 32:20 with Deuteronomy 32:15; Deuteronomy 32:26-28 with Deuteronomy 32:6, Deuteronomy 32:18, Deuteronomy 32:37, Deuteronomy 32:38; Deuteronomy 32:31 with Deuteronomy 32:5; Jeremiah 3:19 with Deuteronomy 32:6; Jeremiah 4:22 and Jeremiah 5:21 with Deuteronomy 32:6; Jeremiah 5:7 with Deuteronomy 32:15; Jeremiah 5:14 with Deuteronomy 32:22; Jeremiah 5:28 with Deuteronomy 32:15; Jeremiah 6:11 with Deuteronomy 32:25; Jeremiah 6:15 with Deuteronomy 32:35; Jeremiah 6:19, Jeremiah 6:30 with Deuteronomy 32:18, Deuteronomy 32:19.