And 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? Jump to: Barnes • Benson • BI • Calvin • Cambridge • Clarke • Darby • Ellicott • Expositor's • Exp Dct • Gaebelein • GSB • Gill • Gray • Guzik • Haydock • Hastings • Homiletics • JFB • KD • Kelly • King • Lange • MacLaren • MHC • MHCW • Parker • Poole • Pulpit • Sermon • SCO • TTB • WES • TSK EXPOSITORY (ENGLISH BIBLE) (18) In the way of Egypt . . .?—The rebuke becomes more and more specific. Great rivers were, in the poetry of the prophets, the natural symbols of the kingdoms through which they flowed. Sihor (= the turbid or muddy river) here, and in Isaiah 23:3 the Nile (though in Joshua 13:3 it stands for the border stream between Palestine and Egypt), represented Egypt. The “river,” or “flood,” needing no other name as pre-eminent in its greatness (comp. Joshua 24:14-15), the Euphrates, stood for Assyria (comp. Isaiah 8:7). The words point to the tendency to court the alliance now of one, now of the other of the great kingdoms of the world. The policy was no new one. Menahem in Israel, Ahaz in Judah, had courted Assyria (2Kings 15:19; 2Kings 16:7-8); Hezekiah, Babylon (Isaiah 39); Hoshea had sought help from Egypt (2Kings 17:4). The prophet Hosea had rebuked both policies (Hosea 5:13; Hosea 7:11; Hosea 8:9). Even under Hezekiah there was a party seeking the Egyptian alliance (Isaiah 18, 19, 31. Under Manasseh and Amon that party was in power, and the very name of the latter probably bears witness to its influence. Josiah kept as far as possible the position of a neutral, but, when forced into action, and probably guided by the counsels of Hilkiah, resisted the advance of Pharaoh-nechoh (2Kings 23:29). On his death the Egyptian party again gained ground under Jehoiakim, while Jeremiah, opposing its strength, urged the wisdom of accepting the guidance of events, and submitting to the Chaldæans (so far continuing the line of action adopted by Hezekiah), and ultimately was accused of deserting his own people and “falling away” to their oppressors (Jeremiah 37:13).Jeremiah 2:18. And now what hast thou to do, &c. — “The kings of Egypt and Assyria were the most potent monarchs in the neighbourhood of Judea; and according as either of these was the stronger, the Jews made their court to him, and desired his assistance. This is expressed by drinking the waters of Sihor, an Egyptian river, which some suppose, and Dr. Waterland renders, the Nile; (see note on Isaiah 42; Isaiah 3;) and of the Euphrates, called here the river, by way of eminence. The expressions allude to Jeremiah 2:13, where human assistances are styled broken cisterns, and opposed to God, who, by reason of his all-sufficiency, is called the fountain of living waters. To drink of the waters of these rivers might possibly allude, further, both to the strong propensity which the Israelites had to return to Egypt, and that which they showed for adopting the idolatrous worship of these countries. For the Egyptians worshipped the water, and particularly that of the Nile.” See Div. Leg., vol. 3., and Calmet.2:14-19 Is Israel a servant? No, they are the seed of Abraham. We may apply this spiritually: Is the soul of man a slave? No, it is not; but has sold its own liberty, and enslaved itself to divers lusts and passions. The Assyrian princes, like lions, prevailed against Israel. People from Egypt destroyed their glory and strength. They brought these calamities on themselves by departing from the Lord. The use and application of this is, Repent of thy sin, that thy correction may not be thy ruin. What has a Christian to do in the ways of forbidden pleasure or vain sinful mirth, or with the pursuits of covetousness and ambition?Sihor - The Nile. To lean upon Egypt was a violation of the principles of theocracy. The two rivers are the two empires, and to drink their waters is to adopt their principles and religion. Compare also Isaiah 8:6-7. 18. now—used in a reasoning sense, not of time.the way of Egypt—What hast thou to do with the way, that is, with going down to Egypt; or what … with going to Assyria? drink … waters—that is, to seek reinvigorating aid from them; so Jer 2:13, 36; compare "waters," meaning numerous forces (Isa 8:7). Sihor—that is, the black river, in Greek, Melas ("black"), the Nile: so called from the black deposit or soil it leaves after the inundation (Isa 23:3). The Septuagint identifies it with Gihon, one of the rivers of Paradise. the river—Euphrates, called by pre-eminence, the river; figurative for the Assyrian power. In 625 B.C., the seventeenth year of Josiah, and the fourth of Jeremiah's office, the kingdom of Assyria fell before Babylon, therefore Assyria is here put for Babylon its successor: so in 2Ki 23:29; La 5:6. There was doubtless a league between Judea and Assyria (that is, Babylon), which caused Josiah to march against Pharaoh-necho of Egypt when that king went against Babylon: the evil consequences of this league are foretold in this verse and Jer 2:36. What hast thou to do in the way of Egypt? what business hast thou there? or what dost thou expect from thence? or what need hast thou to go or send messengers thither, if thou wouldst but keep close to me?Sihor, viz. Nilus; it signifies black, from whence called Melas by the Greeks, either from the blackness of the land it passed through, or of the soil it casteth up. See on Isaiah 23:3. To drink the waters: here, and by the same words before, is meant, to seek help from either place, noting their strength, Isaiah 8:6. A metaphorical allegory, wherein God minds them of two of their broken cisterns, and shows them their folly to go so far when they might have been better supplied nearer home; as if God were not able to help them. Compare Jeremiah 2:36. The river, i.e. Euphrates, often called so by way of eminency; the chief river of Assyria, Isaiah 7:20. And now what hast thou to do in the way of Egypt,.... By worshipping of idols, in imitation of them; or by sending ambassadors thither for help, when they had their Lord, their God, so nigh, had they not forsaken him; nor had Josiah any business to go out against Pharaohnecho, 2 Chronicles 35:21 and, contrary to the express word of God by the Prophet Jeremy, did the Jews which remained in Judea go into Egypt, Jeremiah 42:19. To drink the waters of Sihor? which is the river Nile, as Jarchi interprets it. The Septuagint and Arabic versions render it "the waters of Geon", or "Gihon": and this also is the same with the Nile, as Josephus (k) affirms, who says, "Geon, which runs through Egypt, is the same which the Greeks call Nile.'' So Jerom (l) from Eusebius, "Geon is a river, which with the Egyptians is called Nile.'' The Vulgate Latin version renders it, "troubled water"; and such were the waters of the Nile, which had its name of Sihor from the blackness of it; and hence, by the Greeks (m), was called Melas; and by the Latines (n), Melo. Hence, as Braunius (o) observes, it was represented by a black stone, as other rivers by a white one; for which reason the black colour was very grateful to the Egyptians; and for the same reason Osiris, which is the very Nile itself, was reckoned black; and the ox Apis they worshipped was a black one, at least part of it, and was covered with black linen cloth; and its priests were also clothed in black, hence called Chemarim, Hosea 10:5. Or what hast thou to do in the way of Assyria; to go after their idolatrous practices, or to send to them for help; for this was the usual method of the Jews; when the Assyrians oppressed them, then they sent to Egypt for help; and when the Egyptians were upon them, then they applied to the Assyrians; and in both cases acted wrong, for they ought to have sought the Lord their God only: to drink the waters of the river? of the river Euphrates. The sense is, that they preferred the waters of the Nile and of Euphrates, or the gods of the Egyptians and Assyrians, or the help of these people, before the Lord, the fountain of living waters, and his worship and powerful help. The Targum paraphrases this last clause thus, "why do ye make covenant with the Assyrian, to carry you captive beyond the river Euphrates?'' (k) Antiqu. l. 1. c. 1. sect. 3.((l) De locis Hebraicis, fol. 91. H. (m) Eustathius in Dionys. (n) Servius in Virgil. Georg. l. 4. p. 343. & in Aeneid. l. 1. p. 541. (o) Selecta Sacr. l. 4. c. 9. p. 492, & l. 5. Exercit. 4. sect. 8. p. 700, 701. And now what hast thou to do in the way of {c} Egypt, to drink the waters of Sihor? or what hast thou to do in the way of Assyria, to drink the waters of the {d} river?{c} To seek help from man, as though God was not able enough to defend you, which is to drink from the puddles and to leave the fountain, Isa 31:1. (d) That is, Euphrates. EXEGETICAL (ORIGINAL LANGUAGES) 18. what hast thou to do in the way to Egypt] The thought is the same as that expressed in Isaiah 30:1-3. Ever since the time when Psammetichus I (b.c. 663–610), king of Egypt, reduced under his own sway the twelve separate kingdoms into which that country had been formed, there was a party of statesmen at Jerusalem who favoured an Egyptian alliance. This party Jeremiah constantly opposed.to drink the waters of Shihor] to hold communication with Egypt, and espouse its cause. The figure has been already suggested by the mention of fountains and cisterns (Jeremiah 2:13). Shihor] The word, which properly means turbid, is shewn by the context to be equivalent to the Nile, a word which itself denotes blue, or dark; so probably in Isaiah 23:3. Sometimes (as in Joshua 13:3; 1 Chronicles 13:5) the name is confined to the easternmost branch of the Nile. what hast thou to do in the way to Assyria] Both Israel and Judah had vacillated for many reigns between Egypt and Assyria. Menahem king of Israel bribed Pul king of Assyria to support him, and to him also his successors Pekahiah and Pekah seem to have looked. Hoshea sought the aid of Egypt to enable him to throw off the Assyrian yoke, while Josiah met his death in fighting against it and on behalf of the Eastern empire, Assyria’s successor. Thus subservience now to one now to the other quarter was familiar to those whom Jeremiah addressed. Hosea (Jeremiah 7:2) had likened Israel in its vacillation to “a silly dove, without understanding.” to drink the waters of the River] Euphrates, the great river, on which was built Babylon. Cp. Isaiah 8:7. Verse 18. - What hast thou to do in the way of Egypt? rather, with the way to Egypt. Isaiah (Isaiah 30:2-5; Isaiah 31:1) and Hosea (Hosea 7:11, 16) had already inveighed against an Egyptian alliance. The name given by Manasseh to his sen and successor (Amen) suggests that at one period in his reign an Egyptian policy was in the ascendant, which coincides with the tradition preserved in 2 Chronicles 33:11, of an Assyrian captivity of Manasseh. Jehoiakim at a later period was a vassal of Egypt (2 Kings 23:31, 35). To drink the waters; taking up the idea of the second clause of ver. 13. Sihor, or Shihor, occurs again in Isaiah 23:3, as a name of the Nile. It properly means, not so much "the black" as "the dark grey" (connected with shakhar, the morning grey), from the color of the water. Rosenmüller's contrast between the muddy waters of foreign streams and the "fountain of living waters" is uncalled for; besides, the Nile water has always been held in high esteem. The Septuagint has Γηών, i.e. Gihon, also a name of-the Nile according to Ecclus. 24:27. The way of - rather, to - Assyria. It is true that Assyria was, to say the least, powerless to interfere for good or for evil, when these words were written. But in ver. 5 the prophet has already warned us that his complaints are partly retrospective. It would seem that the Assyrian party from time to time gained the upper hand over the Egyptian in the councils of the State. Or perhaps the prophet may refer to the Quixotic fidelity to Assyria of Josiah (see below on ver. 36). The river; i.e. the Euphrates, "the great river" (Genesis 15:18). Babylonia it should be remembered, was in nominal subjection to Assyria; the Euphrates was the boundary between Syria and Palestine on the one hand, and Assyria - here the Assyrio-Babylonian region - on the other. Jeremiah 2:18In Jeremiah 2:17 the question as to the cause of the evil is answered. זאת is the above-mentioned evil, that Israel had become a prey to the foe. This thy forsaking of Jahveh makes or prepares for thee. תּעשׂה is neuter; the infin. עזבך is the subject of the clause, and it is construed as a neuter, as in 1 Samuel 18:23. The fact that thou hast forsaken Jahveh thy God has brought this evil on thee. At the time when He led thee on the way. The participle מוליך is subordinated to עת in the stat. constr. as a partic. standing for the praeterit. durans; cf. Ew. 337, c. בּדּרך is understood by Ros. and Hitz. of the right way (Psalm 25:8); but in this they forget that this acceptation is incompatible with the בּעת, which circumscribes the leading within a definite time. God will lead His people on the right way at all times. The way on which He led them at the particular time is the way through the Arabian desert, cf. Jeremiah 2:6, and בּדּרך is to be understood as in Deuteronomy 1:33; Exodus 18:8; Exodus 23:20, etc. Even thus early their fathers forsook the Lord: At Sinai, by the worship of the golden calf; then when the people rose against Moses and Aaron in the desert of Paran, called a rejecting (נאץ) of Jahveh in Numbers 14:11; and at Shittim, where Israel joined himself to Baal Peor, Numbers 25:1-3. The forsaking of Jahveh is not to be limited to direct idolatry, but comprehends also the seeking of help from the heathen; this is shown by the following 18th verse, in which the reproaches are extended to the present bearing of the people. ' מה־לּך לדרך וגו, lit., what is to thee in reference to the way of Egypt (for the expression, see Hosea 14:9), i.e., what hast thou to do with the way of Egypt? Why dost thou arise to go into Egypt, to drink the water of the Nile? שׁחור, the black, turbid stream, is a name for the Nile, taken from its dark-grey or black mud. The Nile is the life-giving artery of Egypt, on whose fertilizing waters the fruitfulness and the prosperity of the country depend. To drink the waters of the Nile is as much as to say to procure for oneself the sources of Egypt's life, to make the power of Egypt useful to oneself. Analogous to this is the drinking the waters of the river, i.e., the Euphrates. What is meant is seeking help from Egyptians and Assyrians. The water of the Nile and of the Euphrates was to be made to furnish them with that which the fountain of living water, i.e., Jahveh (Jeremiah 2:14), supplied to them. This is an old sin, and with it Israel of the ten tribes is upbraided by Hosea (Hosea 7:11; Hosea 12:2). From this we are not to infer "that here we have nothing to do with the present, since the existing Israel, Judah, was surely no longer a suitor for the assistance of Assyria, already grown powerless" (Hitz.). The limitation of the reproach solely to the past is irreconcilable with the terms of the verse and with the context (Jeremiah 2:19). מה־לּך לדרךcannot grammatically be translated: What hadst thou to do with the way; just as little can we make תּיסּרך hath chastised thee, since the following: know and see, is then utterly unsuitable to it. תּיסּרך and תּוכיחך are not futures, but imperfects, i.e., expressing what is wont to happen over again in each similar case; and so to be expressed in English by the present: thy wickedness, i.e., thy wicked work, chastises thee. The wickedness was shown in forsaking Jahveh, in the משׁבות, backslidings, the repeated defection from the living God; cf. Jeremiah 3:22; Jeremiah 5:6; Jeremiah 14:7. As to the fact, we have no historical evidence that under Josiah political alliance with Egypt or Assyria was compassed; but even if no formal negotiations took place, the country was certainly even then not without a party to build its hopes on one or other of the great powers between which Judah lay, whenever a conflict arose with either of them. - וּדעי, with the Vav of consecution (see Ew. 347, a): Know then, and at last comprehend, that forsaking the Lord thy God is evil and bitter, i.e., bears evil and bitter fruit, prepares bitter misery for thee. "To have no fear of me" corresponds "to forsake," lit., thy forsaking, as second subject; lit.,: and the no fear of me in thee, i.e., the fact that thou hast no awe of me. פּחדּתי, awe of me, like פּחדּך in Deuteronomy 2:25. 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