Neither said they, Where is the LORD that brought us up out of the land of Egypt, that led us through the wilderness, through a land of deserts and of pits, through a land of drought, and of the shadow of death, through a land that no man passed through, and where no man dwelt?

And they have not said: Where is the Lord, that made us come up out of the land of Egypt? that led us through the desert, through a land uninhabited and unpassable, through a land of drought, and the image of death, through a land wherein no man walked, nor any man dwelt?

And they said not, Where is Jehovah, that brought us up out of the land of Egypt, that led us in the wilderness, in a land of deserts and of pits, in a land of drought and of the shadow of death, in a land that no one passeth through, and where no man dwelleth?

Neither said they, Where is the LORD that brought us out of the land of Egypt, that led us through the wilderness, through a land of deserts and of pits, through a land of drouth, and of the shades of death, through a land that no man passed through, and where no man dwelt?

And have not said, Where is Jehovah, Who bringeth us up out of the land of Egypt, Who leadeth us in a wilderness, In a land of deserts and pits, In a dry land, and of death-shade, In a land, none hath passed through it, Nor dwelt hath man there?'

Neither said they, Where is the LORD that brought us up out of the land of Egypt, that led us through the wilderness, through a land of deserts and of pits, through a land of drought, and of the shadow of death, through a land that no man passed through, and where no man dwelled?

And they never said, Where is the Lord, who took us up out of the land of Egypt; who was our guide through the waste of sand, through an unplanted land full of deep holes, through a dry land of deep shade, which no one went through and where no man was living?

And they have not said: 'Where is the Lord, who caused us to ascend from the land of Egypt; who led us through the desert, through an uninhabited and impassable land, through a land of drought and of the image of death, through a land in which no one walked and in which no man lived?'

Et non dixerunt, (hoc est, non cogitarunt apud se,) Ubi est Jehova, qui eduxit nos e terra Egypti, et proficisci fecit nos per desertum in terra solitaria (vel, vasta) et squalida, in terra horribili et umbrae mortis; in terra per quam vir non transtit, et in qua non habitavit homo?

The Prophet goes on with the same subject; for God adduces here no small crime against his people, as they had buried his favom's in oblivion. Indeed, a redemption so wonderful was worthy of being celebrated in all ages, not only by one nation, but by all the nations of the earth. As then the Jews had thus buried the memory of a favor so remarkable and valuable, their base impiety appeared evident. Had they not experienced the power and kindness of God, or had they only witnessed them in an ordinary way, their guilt might have been extenuated; but as God had from heaven made an unusual display of his power, and as his majesty had been manifested before the eyes of the people, how great was their sottishness in afterwards forgetting their God, who had openly and with such proofs made himself known to them! We now then understand what the Prophet means by saying, they have not said: for God here sharply reproves the stupidity of the Jews, -- that they did not consider that they were under perpetual obligations to him for his great kindness in delivering them in a manner so wonderful from the land of Egypt. By saying that they did not say, Where is Jehovah, he intimates that he was present with them and nigh them, but that they were blind, and that hence they were without an excuse for their ignorance, as he was not to be sought as one at a distance, or by means tedious and difficult. If then this only had come to their mind, "Did not God once redeem us?" they could not have departed after their vanities. How then was it that their error, or rather their madness, was so great that they followed idols? Even because they did not choose to make any effort, or to apply their minds to seek or to inquire after God. Here then the Prophet meets the objection of the hypocrites, who might have said, that they had been deceived, and had relapsed through ignorance; for they have ever some evasions ready at hand, when they are called to an account for their sins. But lest the Jews should make any pretense of this kind, the Prophet here shews that they had not been through a mistake deceived, but that they had followed after falsehood through a wicked disposition, for they had willfully despised God and refused to inquire respecting him, though he was sufficiently nigh them. This passage deserves to be especially noticed; for there is nothing more common than for the ungodly, when they are proved guilty, to have recourse to this subterfuge, -- that they acted with good intention, when they gave themselves up to their own superstitions. The Prophet then takes off this mask, and shews that where God is once known, his name and his glory cannot be obliterated, except through the depravity of men, as they knowingly and willfully depart from him. Hence all apostates are by this one clause condemned, that they may no more dare to make evasions, as though they have been through more simplicity deceived: for when the matter is examined, their malignity and ingratitude are discovered, because they deign not to inquire, Where is Jehovah? And he afterwards adds what explains this sentence. I have said that other nations are not here condemned, but the Jews, who had known by clear experience that God was their father. As then God had, by many testimonies, made himself known to them, they had no pretext for their ignorance. Hence the Prophet says, that they did not consider where God was who brought them from the land of Egypt, and made them to pass through the desert He could not have stated this indiscriminately of all nations; but, as it has been said, the words are addressed particularly to the Jews, who had clearly witnessed the power of God; so that they could not have sinned except willfully, even by extinguishing, through their own malignity, the light presented to them, which shone before their eyes. And here, also, the Prophet amplifies their guilt by various circumstances: for he says, not simply that they had been brought out of Egypt, but intimates that God had been their constant guide for forty years; for this time is suggested by the word "desert." The history was well known; hence a brief allusion was sufficient. He, at the same time, by mentioning the desert, greatly extols the glory of God. But the first thing to be observed is, that the Jews were inexcusable, who had not considered that their fathers had been wonderfully and in an unusual manner preserved by God's hand for forty years; for they had no bread to eat, nor water to drink. God drew water for them from a rock, and satisfied them with heavenly bread; and their garments did not wear out during the whole time. We then see that all those circumstances enhanced their guilt. Then follows what I have referred to: the Prophet calls the desert a dry or a waste land, a dreary land, a horrible land, a land of deadly gloom, as though he had said, that the people had been preserved in the midst of death, yea in the midst of many deaths: for man was not wont to pass through that land, nor did any one dwell in it [1] "Whence then," he says, "did salvation arise to you? from what condition? even from death itself: for what else was the desert but a horrible place, where you were surrounded, not only by one kind of death, but by a hundred? Since then God brought you out of Egypt by his incredible power, and fed you in a supernatural manner for forty years, what excuse can there be for so great a madness in now alienating yourselves from him?" Now this passage teaches us, that the more favors God confers on us, the more heinous the guilt if we forsake him, and less excusable will be our wickedness and ingratitude, especially when he has manifested his kindness to us for a long time and in various ways. He afterwards adds, And I brought you in, etc. Here Jeremiah introduces God as the speaker; for God had, as with his hand stretched forth, brought in the children of Abraham into the possession of the promised land, which they did not get, as it is said in Psalm 44:3, by their own power and by their own sword; for though they had to fight with many enemies, yet it was God that made them victorious. He could then truly say, that they did not otherwise enter the land than under his guidance; inasmuch as he had opened a way and passage for them, and subdued and put to flight their enemies, that they might possess the heritage promised to them. I brought you in, he says, into the land, into Carmel Some consider this to be the name of a place; and no doubt there was the mount Carmel, so called on account of its great fertility. As then its name was given to it because it was so fertile, it is nothing strange that Jeremiah compares the land of Israel to Carmel. Some will have the preposition k, caph, to be understood, "I have brought you into a land like Carmel." But there is no need laboriously to turn in all directions the Prophet's words. It is, as I think, a common noun, meaning fruitful, and used here to shew that the Israelites had been brought by God's hand into a fertile land; for its fertility is everywhere celebrated, both in the Law and in the Prophets. [2] That ye might eat its fruit and its abundance; that is, "I wished you to enjoy the large and rich produce of the land." By these words God intimates that the Israelites ought to have been induced by such allurements cordially to serve him; for by such liberal treatment he kindly invited them to himself. The greater, then, the bounty of God towards the people, the greater was the indignity offered by their defection, when they despised the various and abounding blessings of God. Hence he adds, And ye have polluted my land, [3] and mine heritage have ye made an abomination; as though he had said, "This is the reward by which my bounty towards you has been compensated. I indeed gave you this land, but on this condition, that ye serve me faithfully in it: but ye have polluted it." He calls it his own land, as though he had said, that he had so given the land to the Israelites, that he remained still the lord of it as a proprietor, though he granted the occupation of it to them. He hence shews that they impiously abused his bounty, in polluting that land which was sacred to his name. For the same purpose he calls it his heritage, as if he said that they possessed the land by an hereditary right, and yet the heritage belonged to their Father. They ought, therefore, to have considered, that they had entered into the land, because it had been given to Abraham and to his children for an heritage, -- by whom? By God, who was the fountain of this bounty. The more detestable, then, was their ingratitude, when they made the heritage of God an abomination It follows --

Footnotes

1 - Though the general import of this verse is given, yet the version is not very accurate. I offer the following- And they have not said, "Where is Jehovah, Who brought us up from the land of Egypt, Who led us in the wilderness, Through a land of waste and of the pit, Through a land of drought and of the shadow of death, Through a land in which no man traveled, And no human being dwelt there?" The word "pit" is used poetically, the singular for the plural, and correctly rendered "pits" in our version. It is probably an allusion to the practice of digging pits and covering them over, in order to catch wild beasts; and the word is used here only to express hidden dangers. "The shadow of death" means a barren dreariness. After "land," in the last line but one, 'sr is supplied by three MSS., and by the Septuagint, though by no means in character with the Greek language; but the idiom of the Hebrew requires it, and is no doubt the true reading. I have rendered 'dm in the last line, after Blayney, "human being." The five last lines are thus given by the Septuagint, -- Who conducted you in the wilderness, In a land unknown and inaccessible (abato) In a land without water and barren (akarpo -- fruitless) In a land through which no man passed, And no son of man inhabited there. The word "barren" is rendered more literally by Theodotion, "skias thanatou -- of the shadow of death." -- Ed

2 - That the word means a fruitful field or country is evident from Isaiah 10:18; Isaiah 16:10; Jeremiah 4:26, etc. there was also a city bearing this name, situated in the tribe of Judah, Joshua 15:55, and also a mountain belonging to the tribe of Manasseh, Joshua 19:26. -- Ed.

3 - "And ye came" is left out. The same verb in a causative sense is used at the beginning of the verse, rendered, "I brought." It would be more striking to retain the same verb, and not to use "but when" in the latter instance, as in our version, -- And I caused you to come into a fruitful land, To eat its fruit and its rich produce; And ye came and polluted my land, And made mine heritage an abomination. The whole runs thus much better, and has the conciseness of poetry: and the idea intended to be conveyed is more apparent -- God caused them to come, and they came. -- Ed.

Modern researches have shown that this description applies only to limited portions of the route of the Israelites through the Sinaitic peninsula.

Through the wilderness - Egypt was the house of their bondage: the desert through which they passed after they came out of Egypt, was a place where the means of life were not to be found; where no one family could subsist, much less a company of 600, 000 men. God mentions these things to show that it was by the bounty of an especial providence that they were fed and preserved alive. Previously to this, it was a land through which no man passed, and in which no man dwelt. And why? because it did not produce the means of life; it was the shadow of death in its appearance, and the grave to those who committed themselves to it.

Neither said they, Where [is] the LORD that brought us out of the land of Egypt, that led us through the wilderness, through a land of deserts and of pits, through a land of drought, and of (g) the shadow of death, through a land that no man passed through, and where no man dwelt?
(g) Where for lack of all things needed for life, you could look for nothing every hour but present death.

Neither said they, where is the Lord?.... They did not ask after him, nor seek his face and favour, nor worship him, nor took any notice of the blessings he bestowed upon them:
that brought us up out of the land of Egypt? by means of Moses the deliverer, with a mighty hand, and outstretched arm; for, though Moses was the instrument, God was the efficient cause of the deliverance; the favour was his, and the glory of it ought to have been given to him:
that led us through the wilderness; of "Shur", or of "Sin", the desert of Arabia, Exodus 15:22 and a dreadful and terrible one it was:
through a land of deserts and of pits, through a land of drought, and of the shadow of death; where were scorpions, fiery serpents, drought, and no water, and so very dangerous as well as uncomfortable travelling; and yet through all this they were led, and wonderfully supplied and preserved;
through a land that no man passed through, and where no man dwelt; there was no passenger in it, nor inhabitants on it, so that there were none to relieve them; whence it appears, that all their supply, support, and preservation, were from the Lord. The Jews (y) interpret this of the first man Adam, after this manner,
"all land, concerning which the first man decreed that it should be inhabited, it is inhabited; and all land, concerning which he did not decree it should be inhabited, it is not inhabited; and such they suggest was this wilderness;''
see Deuteronomy 8:15.
(y) T. Bab. Beracot, fol. 31. 1. & Sota, fol. 46. 2.

Neither said they, Where, &c.--The very words which God uses (Isaiah 63:9, Isaiah 63:11, Isaiah 63:13), when, as it were, reminding Himself of His former acts of love to Israel as a ground for interposing in their behalf again. When they would not say, Where is Jehovah, &c., God Himself at last said it for them (compare see on Jeremiah 2:2).
deserts . . . pits--The desert between Mount Sinai and Palestine abounds in chasms and pits, in which beasts of burden often sink down to the knees. "Shadow of death" refers to the darkness of the caverns amidst the rocky precipices (Deuteronomy 8:15; Deuteronomy 32:10).

They said not, Where is Jahveh? i.e., they have no longer taken any thought of Jahveh; have not recalled His benefits, though they owed to Him all they had become and all they possessed. He has brought them out of Egypt, freed them from the house of bondage (Micah 6:4), and saved them from the oppression of the Pharaohs, meant to extirpate them (Exodus 3:7.). He has led them through pathless and inhospitable deserts, miraculously furnished them with bread and water, and protected them from all dangers (Deuteronomy 8:15). To show the greatness of His benefits, the wilderness is described as parched unfruitful land, as a land of deadly terrors and dangers. ,ארץ ערבה land of steppes or heaths, corresponds to the land unsown of Jeremiah 2:2. "And of pits," i.e., full of dangerous pits and chasms into which one may stumble unawares. Land of drought, where one may have to pine through thirst. And of the shadow of death: so Sheol is named in Job 10:21 as being a place of deep darkness; here, the wilderness, as a land of the terrors of death, which surround the traveller with darkness as of death: Isaiah 8:22; Isaiah 9:1; Job 16:16. A land through which no one passes, etc., i.e., which offers the traveller neither path nor shelter. Through his frightful desert God has brought His people in safety.

Neither - They never concerned themselves about what God had done for them, which should have engaged them to cleave to him. Of drought - Where they had no water but by miracle. Death - Bringing forth nothing that might support life, therefore nothing but death could be expected; and besides, yielding so many venomous creatures, as many enemies that they went in continual danger of. No man dwelt - As having in it no accommodation for travellers, much less for habitation.