Jeremiah 2 7

Jeremiah 2:7 kjv

And 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.

Jeremiah 2:7 nkjv

I brought you into a bountiful country, To eat its fruit and its goodness. But when you entered, you defiled My land And made My heritage an abomination.

Jeremiah 2:7 niv

I brought you into a fertile land to eat its fruit and rich produce. But you came and defiled my land and made my inheritance detestable.

Jeremiah 2:7 esv

And I brought you into a plentiful land to enjoy its fruits and its good things. But when you came in, you defiled my land and made my heritage an abomination.

Jeremiah 2:7 nlt

"And when I brought you into a fruitful land
to enjoy its bounty and goodness,
you defiled my land and
corrupted the possession I had promised you.

Jeremiah 2 verses

Jeremiah 2 7 Meaning

Jeremiah 2:7 expresses God's indictment against the nation of Israel, highlighting His benevolent provision contrasted with their grievous ingratitude and disobedience. God graciously brought them into the promised land, a rich and fertile country designed for their sustenance and prosperity. However, upon entering and inhabiting this blessed inheritance, Israel profaned His holy land and transformed His treasured heritage into something utterly detestable through their actions, primarily idolatry and moral corruption.

Jeremiah 2 7 Context

Jeremiah 2 initiates God's formal "lawsuit" or "controversy" (rîḇ) against Israel. Chapter 2 begins by recalling the early, purer devotion of Israel as a bride to God during their wilderness journey (v. 2-3). However, this tender recollection quickly shifts to a severe indictment of Israel's apostasy. Verses 4-6 challenge Israel to recall what iniquity their ancestors found in God that they would forsake Him for worthless idols. Verse 7 specifically serves as a core point in this indictment, setting the stage by juxtaposing God's immense generosity—bringing them to a land of abundance—against Israel's immediate and egregious act of defiling that very gift and God's possession through idolatry and sin. The chapter proceeds to detail the nature of this defilement and Israel's spiritual adultery (vv. 8-19), underscoring the senselessness of abandoning the fountain of living waters for broken cisterns. Historically, this aligns with Judah's increasing assimilation of pagan Canaanite practices and other foreign cults throughout the monarchy, culminating in Jeremiah's era. The concept of the land itself being defiled and suffering as a result of its inhabitants' sin is crucial.

Jeremiah 2 7 Word analysis

• And I brought you into:
  • The Hebrew verb is 'abo' (הבאתי), from the root bo', meaning "to come." In the hiphil (causative) stem, it signifies "to cause to come" or "to bring in." This highlights God's active, deliberate, and gracious initiation of the Israelites' settlement in the land. It emphasizes divine agency and beneficence, not human merit.
• a plentiful country:
  • The Hebrew phrase is 'erets hakarmel' (ארץ הכרמל). While Carmel is a geographical location (Mount Carmel), here it functions as a descriptive term. "Carmel" (כרמל) means "fruitful field" or "garden land." Thus, 'erets hakarmel' signifies a highly fertile, productive, and desirable land—a land of rich orchards and vineyards. This underscores the exceptional quality and abundance of the gift God bestowed upon them, reminiscent of "a land flowing with milk and honey."
• to eat the fruit thereof and the goodness thereof:
  • L'ekhol piryah v'tuvah (לאכל פריה וטובה). Piryah (פריה) refers to "its fruit" and tuvah (טובה) denotes "its goodness," "abundance," or "prosperity." This phrase specifies the purpose of God's provision: for Israel's physical sustenance, enjoyment, and flourishing. It points to the direct benefits intended for them in this rich land.
• but when ye entered:
  • The Hebrew vattevo'u (ותבאו) is a strong conjunction followed by the verb "you entered." This serves as a sharp contrasting pivot. Despite God's prior gracious action, the immediate action upon their entrance was contrary to His will.
• ye defiled my land:
  • The verb vattețamm'u (ותטמאו) comes from the root ṭame' (טמא), meaning "to be unclean" or "to defile." In the hiphil stem, it means "to cause to be unclean," "to pollute," or "to profane." This is a severe accusation. Defilement here is primarily through idolatry, bloodguilt, and immoral practices. It refers to spiritual impurity that has physical consequences, polluting the land itself, rendering it unacceptable to God's holy presence.
  • my land: 'Artsiy (ארצי) includes the possessive suffix "my." This emphasizes God's ownership and intimate connection to the land. It was not just a land; it was His land, set apart as a dwelling place for His presence, making Israel's defilement an act of sacrilege against God Himself and His holy dwelling.
• and made mine heritage:
  • Vannaḥalati (ונחלתי). Naḥalah (נחלה) signifies "inheritance," "possession," or "heritage." It underscores that the land was a sacred, ancestral gift, specifically inherited from God. Their actions against the land were therefore a desecration of God's direct gift and sacred trust.
• an abomination:
  • The Hebrew to'evah (תועבה) means "abomination," "detestable thing," or "loathsome thing." In the Old Testament, this term is frequently used to describe idolatry, pagan rituals (like child sacrifice), and certain moral impurities that are repugnant to God (e.g., Deut 18:9-12). It implies something so offensive to divine holiness that it must be rejected or removed. By their actions, Israel transformed God's precious inheritance into something abhorrent to Him.

Jeremiah 2 7 Bonus section

The land of Israel, the 'erets hakarmel', holds a unique theological status in the Old Testament, being irrevocably tied to God's covenant with Abraham. Its holiness was not inherent but derived from God's choosing it as His dwelling place and establishing His people there. Therefore, Israel's defilement of the land was perceived not just as a local transgression but as a direct affront to God's presence and reputation among the nations. The idea that the land itself could become unclean and react to human sin (e.g., "the land spue not you out") reinforces a robust biblical understanding of creation participating in the moral order; sin does not merely affect the sinner but has wider ecological and cosmic repercussions. This holistic view emphasizes God's sovereignty over creation and His intimate connection with the space He dedicates to Himself.

Jeremiah 2 7 Commentary

Jeremiah 2:7 is a profound declaration of divine grief and righteous indignation. It articulates a stark contrast: God's immense generosity and provision versus Israel's shocking ingratitude and blatant rebellion. The "plentiful country" was God's unmerited gift, intended for blessing and the expression of their covenant relationship. It was a land consecrated for holy worship, a sanctuary where God's presence would dwell among His people. Yet, instead of maintaining its purity and stewarding His gift with fidelity, Israel swiftly corrupted it. Their "defilement" and turning God's "heritage" into an "abomination" were not merely ritualistic failures but profound breaches of covenant marked by pervasive idolatry, spiritual prostitution, and moral decay. This desecration implied that the land itself, as a recipient of God's holiness, was wounded by their sin. This verse foreshadows the ultimate consequence: the land would, in effect, "vomit out" its defiled inhabitants, leading to exile, thereby highlighting the intrinsic link between the people's obedience and their ability to dwell securely in God's promised land. It is a timeless lesson in stewardship, showing that God's gifts come with responsibilities, and their abuse inevitably leads to painful consequences.