This verse is differently explained: but the Prophet simply means; that the Jews were like lascivious women, who not only despise their husbands at home, but ramble here and there in all directions, and also paint their faces and seek for themselves all the charms of wantonness. He says that the Jews had acted in this way; and hence he says that they made beautiful their ways The verb in Hebrew has a wide meaning: it means to prepare, to conciliate favor. But its import here is, as though the Prophet had said, "Why dost thou disguise and paint thyself like strumpets, who use many artifices to allure young men and to inflame their lusts? why then dost thou undertake so much labor to gain a meretricious hire?" We shall hereafter see why he says this; for he upbraids them for applying to the Assyrians and the Egyptians. It was a common thing with the Prophets to compare the people to lovers; for the Jews, while they ought to have been firmly attached to God, (like a chaste woman, who does not turn her eyes here and there, nor gad about, but has respect to her husband alone,) thought to seek safety now from the Assyrians, then from the Egyptians. This sinful disposition is then what the Prophet here condemns; and hence he speaks of them metaphorically as of an adulterous woman, who despises her husband and rambles after any she can find, and seeks wanton and silly young men in all places, and subjects herself to the gratification of all. We now then understand what the Prophet means. The words must be noticed: he says, Why makest thou fine thy ways? But he refers here to the care which a wanton woman takes to adorn her person, as though he had said, "Why dost thou thus prepare thyself? and why dost thou seek for thyself what is splendid and elegant, that thy appearance may deceive the eyes of the simple?" For the Jews might have remained safe and secure under God's protection, and might have been so without any calamity. As a husband is content with the beauty of his wife, and seeks no adventitious and refined elegancies; so God required nothing from that people except fidelity, like a husband, who requires chastity in his wife. The meaning then is, -- "As a wife, really attached to her husband, has no need to undergo much labor, for she knows that her own native beauty pleases him, nor does she labor much to gain the heart of her husband, for the best recommendation is her chastity; so ye might have lived without any trouble by only serving me and keeping my law: but now what is your chastity? ye are like wanton women, who labor to gain the hearts of adulterers; for as they burn with lust, so there is no end nor limits to their attempts to seek embellishments; and they torment themselves, only that they might attach adulterers to themselves. Such then are ye (says God;) for ye spend much care and labor in seeking for yourselves strange lovers." He afterwards adds, Therefore thou hast also taught lewdnesses He alludes to the words he had before used, Thou hast made fine (or fair) thy ways: and now he says, thou hast also taught wickednesses by thy ways He declares that the Jews were worse than the Assyrians and the Egyptians, as a lascivious woman is far worse than all the adulterers whom she captivates as her paramours. For when a young man is not deceived, and the devil does not apply the fagot, he may continue chaste and pure; but when an impudent and wanton woman entices him, it is all over with him. The Prophet then says, that the Assyrians and the Egyptians were innocent when compared with his own nation. How so? "Because they have been led away," he says, "by your allurements, like young men, who are destroyed by the fallacious ornaments of strumpets; for it is the same as though they had fallen into snares: the evil then has proceeded from you, and the fault lies with you. [1] We now understand the Prophet's meaning: for he condemns the Jews, because they afforded an occasion of evil both to the Assyrians and to the Egyptians, while they of their own accord sought their favor. It now follows --

Footnotes

1 - The exposition of this verse is no doubt materially correct. The words have been variously rendered, On the first clause there is a general agreement, The verb "taught" in the second, is in the first person in the received text; and to this reading Blayney gives the preference, and thus renders the line, -- Therefore also have I taught calamities thy ways. That is, "that God had directed calamities where to find them." But this is rather a remote idea. In favor of the second person, "thou hast taught," are several MSS., all the early versions and the Targum; and it is what has been by most adopted. "The wicked ones" of our version is a rendering not countenanced by any of the ancient versions, nor by the Targum; all render it evil or evils or wickednesses. -- Ed.

Why trimmest thou thy way - literally, "Why makest thou thy way good," a phrase used here of the pains taken by the Jews to learn the idolatries of foreign nations.
The wicked ones - Or, "therefore thou hast taught" thy ways wickednesses."

Why trimmest thou thy way - Ye have used a multitude of artifices to gain alliances with the neighboring idolatrous nations.
Hast thou also taught the wicked ones thy ways - Ye have made even these idolaters worse than they were before. Dr. Blayney translates, "Therefore have I taught calamity thy ways." A prosopopoeia: "I have instructed calamity where to find thee." Thou shalt not escape punishment.

Why trimmest thou thy way to (u) seek love? therefore hast thou also taught the wicked ones thy ways.
(u) With strangers.

Why trimmest thou thy way to seek love?.... To seek the love, and gain the affections and esteem, of the idolatrous nations; as a lascivious woman dresses herself out in the best manner to excite the lust and move the affections of her lovers; and as Jezebel, who painted her face, and tired her head, 2-Kings 9:30 or dressed it in the best manner, where the same word is used as here; so the Targum,
"why dost thou make thy way beautiful, to procure loves (or lovers) to be joined to the people?''
or the sense is, why art thou so diligent and industrious to make thy way, which is exceeding bad, look a good one, by sacrifices and ceremonies, oblations and ablutions, in order to seek and obtain my love and favour, which is all in vain? it is not to be gained by such methods:
therefore hast thou also taught the wicked ones thy ways; the wicked idolatrous nations, to whom they joined themselves; these they taught their ways of sacrificing, their rites, ceremonies, and superstitions; or, as Jarchi interprets it, thou hast taught thyself the worst way among them all; that is, thou hast used thyself to it: there is a double reading in this clause. The Cetib, or writing, is "I have taught"; as if they were the words of God, saying, "wherefore I have taught"; or, "will teach"; that is, by punishing thee;
that thy ways are evil; or, as Kimchi explains it,
"I have taught thee by thy ways that they are evil, and evil shall come unto thee because of them.''
The Keri, or reading, is "thou hast taught"; which is confirmed by the Targum; and is followed by the Septuagint, Vulgate Latin, and other versions. It is by some rendered, "seeing thou hast taught others thy evil ways" (p); not content to sin themselves, but taught others to do so, and yet would be thought good.
(p) "Quandoquidem etiam (alios) malas docuisti vias tuas", Noldius, p. 507. vid. No. 1998.

Why trimmest--MAURER translates, "How skilfully thou dost prepare thy way," &c. But see 2-Kings 9:30. "Trimmest" best suits the image of one decking herself as a harlot.
way--course of life.
therefore--accordingly. Or else, "nay, thou hast even," &c.
also . . . wicked ones--even the wicked harlots, that is, (laying aside the metaphor) even the Gentiles who are wicked, thou teachest to be still more so [GROTIUS].

In Jeremiah 2:33 the style of address is ironical. How good thou makest thy way! i.e., how well thou knowest to choose out and follow the right way to seek love. היטיב דּרך sig. usually: strive after a good walk and conversation; cf. Jeremiah 7:3, Jeremiah 7:5; Jeremiah 18:11, etc.; here, on the other hand, to take the right way for gaining the end in view. "Love" here is seen from the context to be love to the idols, intrigues with the heathen and their gods. Seek love = strive to gain the love of the false gods. To attain this end thou hast taught thy ways misdeeds, i.e., accustomed thy ways to misdeeds, forsaken the commandments of thy God which demand righteousness and the purifying of one's life, and accommodated thyself to the immoral practices of the heathen. הרעות, with the article as in Jeremiah 3:5, the evil deeds which are undisguisedly visible; not: the evils, the misfortunes which follow thee closely, as Hitz. interprets in the face of the context. For in Jeremiah 2:34 we have indisputable evidence that the matter in hand is not evils and misfortunes, but evil deeds or misdemeanours; since there the cleaving of the blood of innocent souls to the hems of the garments is mentioned as one of the basest "evils," and as such is introduced by the גּם of gradation. The "blood of souls" is the blood of innocent murdered men, which clings to the skirts of the murderers' clothes. כּנפים are the skirts of the flowing garment, Ezekiel 5:3; 1-Samuel 15:27; Zac 8:23. The plural נמצאוּ before דּם is explained by the fact that נפשׁות is the principal idea. אביונים are not merely those who live in straitened circumstances, but pious oppressed ones as contrasted with powerful transgressors and oppressors; cf. Ps. 40:18; Psalm 72:13., Psalm 86:1-2, etc. By the next clause greater prominence is given to the fact that they were slain being innocent. The words: not בּמּחתּרת, at housebreaking, thou tookest them, contain an allusion to the law in Exodus 22:1 and onwards; according to which the killing of a thief caught in the act of breaking in was not a cause of blood-guiltiness. The thought runs thus: The poor ones thou hast slain were no thieves or robbers whom thou hadst a right to slay, but guiltless pious men; and the killing of them is a crime worthy of death. Exodus 21:12. The last words כּי על כּל־אלּה are obscure, and have been very variously interpreted. Changes upon the text are not to the purpose. For we get no help from the reading of the lxx, of the Syr. and Arab., which seem to have read אלּה as אלה, and which have translated δρυΐ́ oak or terebinth; since "upon every oak" gives no rational meaning. Nor from the connection of the words with the next verse (Venem., Schnur., Ros., and others): yet with all this, or in spite of all this, thou saidst; since neither does כּי mean yet, nor can the ו before תאמרי, in this connection, introduce the sequel thought. The words manifestly belong to what goes before, and contain a contrast: not in breaking in by night thou tookest them, but upon, or on account of all this. על in the sig. upon gives a suitable sense only if, with Abarb., Ew., Ng., we refer אלּה to בּכנפיך and take מצאתים as 1st pers.: I found it (the blood of the slain souls) not on the place where the murder took place, but upon all these, sc. lappets of the clothes, i.e., borne openly for display. But even without dwelling on the fact that מחתּרת does not mean the scene of a murder or breaking in, this explanation is wrecked on the unmistakeably manifest allusion to the law, אם בּמּחתּרת ימּצא הגּנּב, Exodus 21:1, which is ignored, or at least obscured, by that view. The allusion to this passage of the law shows that מצאתים is not 1st but 2nd pers., and that the suffix refers to the innocent poor who were slain. Therefore, with Hitz. and Graf, we take על כּל־ אלּה in the sig. "on account of all this," and refer the "all this" to the idolatry before mentioned. Consequently the words bear this meaning: Not for a crime thou killedst the poor, but because of thine apostasy from God and thy fornication with the idols, their blood cleaves to thy raiment. the words seem, as Calv. surmised, to point to the persecution and slaying of the prophets spoken of in Jeremiah 2:30, namely, to the innocent blood with which the godless king Manasseh filled Jerusalem, 2-Kings 21:16; 2-Kings 24:4; seeking as he did to crush out all opposition to the abominations of idolatry, and finding in his way the prophets and the godly of the land, who by their words and their lives lifted up their common testimony against the idolaters and their abandoned practices.

Trimmest - Or, deckest, Ezekiel 23:40, thinking thereby to entice others to thy help. Taught - Nations that have been vile enough of themselves, by thy example are become more vile.