Teks -- Jeremiah 3:1-25 (NET)

3:1 “If a man divorces his wife and she leaves him and becomes another man’s wife, he may not take her back again. Doing that would utterly defile the land. But you, Israel, have given yourself as a prostitute to many gods. So what makes you think you can return to me?” says the Lord. 3:2 “Look up at the hilltops and consider this. You have had sex with other gods on every one of them. You waited for those gods like a thief lying in wait in the desert. You defiled the land by your wicked prostitution to other gods. 3:3 That is why the rains have been withheld, and the spring rains have not come. Yet in spite of this you are obstinate as a prostitute. You refuse to be ashamed of what you have done. 3:4 Even now you say to me, ‘You are my father! You have been my faithful companion ever since I was young. 3:5 You will not always be angry with me, will you? You will not be mad at me forever, will you?’ That is what you say, but you continually do all the evil that you can.” 3:6 When Josiah was king of Judah, the Lord said to me, “Jeremiah, you have no doubt seen what wayward Israel has done. You have seen how she went up to every high hill and under every green tree to give herself like a prostitute to other gods. 3:7 Yet even after she had done all that, I thought that she might come back to me. But she did not. Her sister, unfaithful Judah, saw what she did. 3:8 She also saw that I gave wayward Israel her divorce papers and sent her away because of her adulterous worship of other gods. Even after her unfaithful sister Judah had seen this, she still was not afraid, and she too went and gave herself like a prostitute to other gods. 3:9 Because she took her prostitution so lightly, she defiled the land through her adulterous worship of gods made of wood and stone. 3:10 In spite of all this, Israel’s sister, unfaithful Judah, has not turned back to me with any sincerity; she has only pretended to do so,” says the Lord. 3:11 Then the Lord said to me, “Under the circumstances, wayward Israel could even be considered less guilty than unfaithful Judah.

The Lord Calls on Israel and Judah to Repent

3:12 “Go and shout this message to my people in the countries in the north. Tell them, ‘Come back to me, wayward Israel,’ says the Lord. ‘I will not continue to look on you with displeasure. For I am merciful,’ says the Lord. ‘I will not be angry with you forever. 3:13 However, you must confess that you have done wrong, and that you have rebelled against the Lord your God. You must confess that you have given yourself to foreign gods under every green tree, and have not obeyed my commands,’ says the Lord. 3:14 “Come back to me, my wayward sons,” says the Lord, “for I am your true master. If you do, I will take one of you from each town and two of you from each family group, and I will bring you back to Zion. 3:15 I will give you leaders who will be faithful to me. They will lead you with knowledge and insight. 3:16 In those days, your population will greatly increase in the land. At that time,” says the Lord, “people will no longer talk about having the ark that contains the Lord’s covenant with us. They will not call it to mind, remember it, or miss it. No, that will not be done any more! 3:17 At that time the city of Jerusalem will be called the Lord’s throne. All nations will gather there in Jerusalem to honor the Lord’s name. They will no longer follow the stubborn inclinations of their own evil hearts. 3:18 At that time the nation of Judah and the nation of Israel will be reunited. Together they will come back from a land in the north to the land that I gave to your ancestors as a permanent possession.” 3:19 “I thought to myself, ‘Oh what a joy it would be for me to treat you like a son! What a joy it would be for me to give you a pleasant land, the most beautiful piece of property there is in all the world!’ I thought you would call me, ‘Father’ and would never cease being loyal to me. 3:20 But, you have been unfaithful to me, nation of Israel, like an unfaithful wife who has left her husband,” says the Lord. 3:21 “A noise is heard on the hilltops. It is the sound of the people of Israel crying and pleading to their gods. Indeed they have followed sinful ways; they have forgotten to be true to the Lord their God. 3:22 Come back to me, you wayward people. I want to cure your waywardness. Say, ‘Here we are. We come to you because you are the Lord our God. 3:23 We know our noisy worship of false gods on the hills and mountains did not help us. We know that the Lord our God is the only one who can deliver Israel. 3:24 From earliest times our worship of that shameful god, Baal, has taken away all that our ancestors worked for. It has taken away our flocks and our herds, and even our sons and daughters. 3:25 Let us acknowledge our shame. Let us bear the disgrace that we deserve. For we have sinned against the Lord our God, both we and our ancestors. From earliest times to this very day we have not obeyed the Lord our God.’

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Jer 3:1 - Shall be

He cannot take her again according to the law, Deu 24:1-4. Yet I am ready to be reconciled to you.

Wesley: Jer 3:1 - Polluted

Would not so great a sin greatly pollute a nation? Many - Not with one only, but many idols.

Wesley: Jer 3:2 - Lien with

Where there are not the footsteps of thy idolaters.

Wesley: Jer 3:2 - Sat

To assure passengers.

Wesley: Jer 3:2 - As the Arabian

An allusion to the custom of that people, who were wont to pitch their tents by the way - sides, that they might meet with their customers to trade, as they passed along.

Wesley: Jer 3:2 - Wickedness

Not only thy idolatries, but other wicked courses.

Wesley: Jer 3:3 - A whore's forehead

For all this, thou didst still remain obstinate, as ashamed of nothing.

Wesley: Jer 3:4 - My father

Wilt thou not as a child call upon me, whom thou hast thus greatly provoked.

Wesley: Jer 3:4 - The guide

I have been brought up by thee.

Wesley: Jer 3:5 - Will he

Will he not be reconciled?

Wesley: Jer 3:6 - Israel

The ten tribes who fell off from Judah.

Wesley: Jer 3:8 - Given a bill

Delivered her up into the hands of the Assyrian, where God took from her the title of being his church, 2Ki 17:5-6.

Wesley: Jer 3:10 - And yet

Though God saw what she did, and though she saw the shameful idolatry of Israel, and what she had suffered.

Wesley: Jer 3:12 - The north

To Assyria and Media, that lay northward from Judea, whither the ten tribes were carried by Tiglath - pileser, and Salmanezer.

Wesley: Jer 3:13 - Strangers

To other gods, or to idols, running here and there up and down.

Wesley: Jer 3:14 - I am married

I am in covenant with you, and this covenant notwithstanding all your unfaithfulness, I am ready to renew with you.

Wesley: Jer 3:14 - Family

This word is taken frequently for a country or nation, and this may partly respect the fewness of those that will return. But chiefly it respects God's exact care of them, that being now married to them, there shall not be one in a city, or two in a country or tribe, but he will find them out.

Wesley: Jer 3:14 - Zion

The ten tribes did never return into their own land, therefore this must be understood of a spiritual going up to Zion, when all Israel shall be saved, Rom 11:26.

Wesley: Jer 3:16 - Multiplied

After the growth of the church under the Messiah.

Wesley: Jer 3:16 - The ark

That whole worship with all the rites and ceremonies belonging to it shall cease, Christ being come, who was the substance of what the ark, and all other rites shadowed.

Wesley: Jer 3:16 - Covenant

Called also the ark of the testimony, because the two tables of the law, which were the testimony, or witness of the covenant were in it.

Wesley: Jer 3:16 - Any more

It shall be no more in use; neither shall men trouble their thoughts about it, or mention it.

Wesley: Jer 3:17 - The throne

Instead of the ark, the church typified by Jerusalem, shall be the place of God's residence, where by his spirit he will rule and act in his word and ordinances.

Wesley: Jer 3:17 - Jerusalem

Dwelling in Jerusalem, or where the Lord placed his name, of old in Jerusalem, but now in the church.

Wesley: Jer 3:17 - Neither

Both Jews and Gentiles shall now conform themselves to the will of God.

Wesley: Jer 3:18 - Judah

The two kingdoms shall become one.

Wesley: Jer 3:18 - Shall come

Of their captivity, a promise of their enjoying again their ancient possession at their last conversion.

Wesley: Jer 3:19 - Put

Esteem thee as my child, 'till thou give some proof, of thy repentance.

Wesley: Jer 3:19 - Give thee

How shall I put thee into possession of that pleasant land.

Wesley: Jer 3:19 - Of nations

Great hosts and multitudes of nations, or Gentiles, that shall be joined to them in the gospel church.

Wesley: Jer 3:19 - Thou shalt

On this condition, that thou wilt own me, and not return any more to idols.

Wesley: Jer 3:21 - A voice

Here the prophet seems to express Israel's repentance.

Wesley: Jer 3:21 - Forgotten

This expresses, rather the matter or their prayer, than the cause of it.

Wesley: Jer 3:23 - The hills

From idols which were worshipped upon hills.

Wesley: Jer 3:23 - Mountains

The multitude of sacrifices, which they offer in the mountains.

Wesley: Jer 3:24 - Shame

Sin, which causes shame, for that brought shame first into the world.

Wesley: Jer 3:24 - Devoured

This hath been the fruit of our labour.

Wesley: Jer 3:25 - Lie down

An expression to set forth the greatness of their repentance and sorrow in great perplexity, not knowing what to do, throws himself down upon his couch or bed.

JFB: Jer 3:1 - They say

Rather, as Hebrew, "saying," in agreement with "the LORD"; Jer 2:37 of last chapter [MAURER]. Or, it is equivalent to, "Suppose this case." Some copyist may have omitted, "The word of the Lord came to me," saying.

JFB: Jer 3:1 - shall he return unto her

Will he take her back? It was unlawful to do so (Deu 24:1-4).

JFB: Jer 3:1 - shall not

Should not the land be polluted if this were done?

JFB: Jer 3:1 - yet return

(Jer 3:22; Jer 4:1; Zec 1:3; compare Eze 16:51, Eze 16:58, Eze 16:60). "Nevertheless," &c. (see on Isa 50:1).

JFB: Jer 3:2 - high places

The scene of idolatries which were spiritual adulteries.

JFB: Jer 3:2 - In . . . ways . . . sat for them

Watching for lovers like a prostitute (Gen 38:14, Gen 38:21; Pro 7:12; Pro 23:28; Eze 16:24-25), and like an Arab who lies in wait for travellers. The Arabs of the desert, east and south of Palestine, are still notorious as robbers.

JFB: Jer 3:3 - no latter rain

Essential to the crops in Palestine; withheld in judgment (Lev 26:19; compare Joe 2:23).

JFB: Jer 3:3 - whore's forehead

(Jer 8:12; Eze 3:8).

JFB: Jer 3:4 - from this time

Not referring, as MICHAELIS thinks, to the reformation begun the year before, that is, the twelfth of Josiah; it means--now at once, now at last.

JFB: Jer 3:4 - me

Contrasted with the "stock" whom they had heretofore called on as "father" (Jer 2:27; Luk 15:18).

JFB: Jer 3:4 - thou art

Rather, "thou wast."

JFB: Jer 3:4 - guide of . . . youth

That is, husband (Jer 2:2; Pro 2:17; Hos 2:7, Hos 2:15). Husband and father are the two most endearing of ties.

JFB: Jer 3:5 - he

"thou," the second person, had preceded. The change to the third person implies a putting away of God to a greater distance from them; instead of repenting and forsaking their idols, they merely deprecate the continuance of their punishment. Jer 3:12 and Psa 103:9, answer their question in the event of their penitence.

JFB: Jer 3:5 - spoken and

Rather (God's reply to them), "Thou hast spoken (thus), and yet (all the while) thou hast done evil," &c.

JFB: Jer 3:5 - as thou couldest

With all thy might; with incorrigible persistency [CALVIN].

JFB: Jer 3:6

From here to Jer 6:30, is a new discourse, delivered in Josiah's reign. It consists of two parts, the former extending to Jer 4:3, in which he warns Judah from the example of Israel's doom, and yet promises Israel final restoration; the latter a threat of Babylonian invasion; as Nabopolassar founded the Babylonian empire, 625 B.C., the seventeenth of Josiah, this prophecy is perhaps not earlier than that date (Jer 4:5, &c.; Jer 5:14, &c.; Jer 6:1, &c.; Jer. 22:1-30); and probably not later than the second thorough reformation in the eighteenth year of the same reign.

JFB: Jer 3:6 - backsliding

Literally, "apostasy"; not merely apostate, but apostasy itself, the essence of it (Jer 3:14, Jer 3:22).

JFB: Jer 3:7 - I said

(2Ki 17:13).

JFB: Jer 3:7 - sister

(Eze 16:46; Eze 23:2, Eze 23:4).

JFB: Jer 3:8

I saw that, though (whereas) it was for this very reason (namely), because backsliding (apostate) Israel had committed adultery I had put her away (2Ki 17:6, 2Ki 17:18), and given her a bill of divorce, yet Judah, &c. (Eze 23:11, &c.).

JFB: Jer 3:8 - bill of divorce

Literally, "a writing of cuttings off." The plural implies the completeness of the severance. The use of this metaphor here, as in the former discourse (Jer 3:1), implies a close connection between the discourses. The epithets are characteristic; Israel "apostate" (as the Hebrew for "backsliding" is better rendered); Judah, not as yet utterly apostate, but treacherous or faithless.

JFB: Jer 3:8 - also

Herself also, like Israel.

JFB: Jer 3:9 - it

Some take this verse of Judah, to whom the end of Jer 3:8 refers. But Jer 3:10 puts Judah in contrast to Israel in this verse. "Yet for all this," referring to the sad example of Israel; if Jer 3:9 referred to Judah, "she" would have been written in Jer 3:10, not "Judah." Translate, "It (the putting away of Israel) had come to pass through . . . whoredom; and (that is, for) she (Israel) had defiled the land" &c. [MAURER]. English Version, however, may be explained to refer to Israel.

JFB: Jer 3:9 - lightness

"infamy." [EWALD]. MAURER not so well takes it from the Hebrew root, "voice," "fame."

JFB: Jer 3:10 - yet

Notwithstanding the lesson given in Israel's case of the fatal results of apostasy.

JFB: Jer 3:10 - not . . . whole heart

The reformation in the eighteenth year of Josiah was not thorough on the part of the people, for at his death they relapsed into idolatry (2Ch 34:33; Hos 7:14).

JFB: Jer 3:11 - justified herself

Has been made to appear almost just (that is, comparatively innocent) by the surpassing guilt of Judah, who adds hypocrisy and treachery to her sin; and who had the example of Israel to warn her, but in vain (compare Eze 16:51; Eze 23:11).

JFB: Jer 3:11 - more than

In comparison with.

JFB: Jer 3:12 - Go

Not actually; but turn and proclaim towards the north (Media and Assyria, where the ten tribes were located by Tiglath-pileser and Shalmaneser, 2Ki 15:29; 2Ki 17:6; 2Ki 18:9, 2Ki 18:11).

JFB: Jer 3:12 - Return . . . backsliding

Hebrew, Shubah, Meshubah, a play on sounds. In order to excite Judah to godly jealousy (Rom 11:14), Jehovah addresses the exiled ten tribes of Israel with a loving invitation.

JFB: Jer 3:12 - cause . . . anger to fall

Literally, "I will not let fall My countenance" (compare Gen 4:5-6; Job 29:3), that is, I will not continue to frown on you.

JFB: Jer 3:12 - keep

"anger" is to be supplied (see on Jer 3:5).

JFB: Jer 3:13 - Only acknowledge

(Deu 30:1, Deu 30:3; Pro 28:13).

JFB: Jer 3:13 - scattered thy ways, &c.

(Jer 2:25). Not merely the calves at Beth-el, but the idols in every direction, were the objects of their worship (Eze 16:15, Eze 16:24-25).

JFB: Jer 3:14 - I am married

Literally, "I am Lord," that is, husband to you (so Jer 31:32; compare Hos 2:19-20; Isa 54:5). GESENIUS, following the Septuagint version of Jer 31:32, and Paul's quotation of it (Heb 8:9), translates, "I have rejected you"; so the corresponding Arabic, and the idea of lordship, may pass into that of looking down upon, and so rejecting. But the Septuagint in this passage translates, "I will be Lord over you." And the "for" has much more force in English Version than in that of GESENIUS. The Hebrew hardly admits the rendering though [HENGSTENBERG].

JFB: Jer 3:14 - take you one of a city

Though but one or two Israelites were in a (foreign) city, they shall not be forgotten; all shall be restored (Amo 9:9). So, in the spiritual Israel, God gathers one convert here, another there, into His Church; not the least one is lost (Mat 18:14; Rom 11:5; compare Jer 24:5-7).

JFB: Jer 3:14 - family

A clan or tribe.

JFB: Jer 3:15 - pastors

Not religious, but civil rulers, as Zerubbabel, Nehemiah (Jer 23:4; Jer 2:8).

JFB: Jer 3:16 - they shall say no more

The Jews shall no longer glory in the possession of the ark; it shall not be missed, so great shall be the blessings of the new dispensation. The throne of the Lord, present Himself, shall eclipse and put out of mind the ark of the covenant and the mercy seat between the cherubim, God's former throne. The ark, containing the two tables of the law, disappeared at the Babylonian captivity, and was not restored to the second temple, implying that the symbolical "glory" was to be superseded by a "greater glory" (Hag 2:9).

JFB: Jer 3:16 - neither . . . visit it

Rather, "neither shall it be missed" (so in Jer 23:4).

JFB: Jer 3:16 - done

Rather, "neither shall it (the ark) be made (that is, be restored) any more" [MAURER].

JFB: Jer 3:17 - Jerusalem

The whole city, not merely the temple. As it has been the center of the Hebrew theocracy, so it shall be the point of attraction to the whole earth (Isa 2:2-4; Zec 2:10-11; Zec 14:16-21).

JFB: Jer 3:17 - throne of . . . Lord

The Shekinah, the symbol of God's peculiar nearness to Israel (Deu 4:7) shall be surpassed by the antitype, God's own throne in Jerusalem (Psa 2:6, Psa 2:8; Eze 34:23-24; Zec 2:5).

JFB: Jer 3:17 - imagination

Rather, as Margin, "the obstinacy" or stubbornness.

JFB: Jer 3:18 - Judah . . . Israel . . . together

Two distinct apostasies, that of Israel and that of Judah, were foretold (Jer 3:8, Jer 3:10). The two have never been united since the Babylonish captivity; therefore their joint restoration must be still future (Isa 11:12-13; Eze 37:16-22; Hos 1:11).

JFB: Jer 3:18 - north

(Jer 3:12).

JFB: Jer 3:18 - land . . . given . . . inheritance

(Amo 9:15).

JFB: Jer 3:19

The good land covenanted to Abraham is to be restored to his seed. But the question arises, How shall this be done?

JFB: Jer 3:19 - put . . . among . . . children

The Greek for adoption means, literally, "putting among the sons."

JFB: Jer 3:19 - the children

That is, My children. "How shall I receive thee back into My family, after thou hast so long forsaken Me for idols?" The answer is, they would acknowledge Him as "Father," and no longer turn away from Him. God assumes the language of one wondering how so desperate apostates could be restored to His family and its privileges (compare Eze 37:3; CALVIN makes it, How the race of Abraham can be propagated again, being as it were dead); yet as His purpose has decreed it so, He shows how it shall be effected, namely, they shall receive from Him the spirit of adoption to cry, "My Father" (Joh 1:12; Gal 4:6). The elect are "children" already in God's purpose; this is the ground of the subsequent realization of this relationship (Eph 1:5; Heb 2:13).

JFB: Jer 3:19 - pleasant land

(Jer 11:5; Eze 20:6; Dan 11:16, Margin).

JFB: Jer 3:19 - heritage of . . . hosts

A heritage the most goodly of all nations [MAURER]; or a "heritage possessed by powerful hosts" (Deu 4:38; Amo 2:9). The rendering "splendors," instead of "hosts," is opposed by the fact that the Hebrew for "splendor" is not found in the plural.

JFB: Jer 3:20 - Surely

Rather, "But."

JFB: Jer 3:20 - husband

Literally, "friend."

JFB: Jer 3:21

In harmony with the preceding promises of God, the penitential confessions of Israel are heard.

JFB: Jer 3:21 - high places

The scene of their idolatries is the scene of their confessions. Compare Jer 3:23, in which they cast aside their trust in these idolatrous high places. The publicity of their penitence is also implied (compare Jer 7:29; Jer 48:38).

JFB: Jer 3:22

Jehovah's renewed invitation (Jer 3:12, Jer 3:14) and their immediate response.

JFB: Jer 3:22 - heal

Forgive (2Ch 30:18, 2Ch 30:20; Hos 14:4).

JFB: Jer 3:22 - unto thee

Rather, "in obedience to thee"; literally, "for thee" [ROSENMULLER].

JFB: Jer 3:23 - multitude of mountains

That is, the multitude of gods worshipped on them (compare Psa 121:1-2, Margin).

JFB: Jer 3:24 - shame

That is, the idols, whose worship only covers us with shame (Jer 11:13; Hos 9:10). So far from bringing us "salvation," they have cost us our cattle and even our children, whom we have sacrificed to them.

JFB: Jer 3:25

(Ezr 9:7).

Clarke: Jer 3:1 - If a man put away his wife

If a man put away his wife - It was ever understood, by the law and practice of the country, that if a woman were divorced by her husband, and became the wife of another man, the first husband could never take her again. Now Israel had been married unto the Lord; joined in solemn covenant to him to worship and serve him only. Israel turned from following him, and became idolatrous. On this ground, considering idolatry as a spiritual whoredom, and the precept and practice of the law to illustrate this case, Israel could never more be restored to the Divine favor: but God, this first husband, in the plenitude of his mercy, is willing to receive this adulterous spouse, if she will abandon her idolatries and return unto him. And this and the following chapters are spent in affectionate remonstrances and loving exhortations addressed to these sinful people, to make them sensible of their own sin, and God’ s tender mercy in offering to receive them again into favor.

Clarke: Jer 3:2 - As the Arabian in the wilderness

As the Arabian in the wilderness - They were as fully intent on the practice of their idolatry as the Arab in the desert is in lying in wait to plunder the caravans. Where they have not cover to lie in ambush, they scatter themselves about, and run hither and thither, raising themselves up on their saddles to see if they can discover, by smoke, dust, or other token, the approach of any travelers.

Clarke: Jer 3:3 - There hath been no latter rain

There hath been no latter rain - The former rain, which prepared the earth for tillage, fell in the beginning of November, or a little sooner; and the latter rain fell in the middle of April, after which there was scarcely any rain during the summer.

Clarke: Jer 3:4 - Wilt thou not - cry unto me, My father

Wilt thou not - cry unto me, My father - Wilt thou not allow me to be thy Creator and Preserver, and cease thus to acknowledge idols? See on Jer 2:27 (note).

Clarke: Jer 3:5 - Will he reserve his anger for ever?

Will he reserve his anger for ever? - Why should not wrath be continued against thee, as thou continuest transgression against the Lord?

Clarke: Jer 3:6 - The Lord said also unto me in the days of Josiah the king

The Lord said also unto me in the days of Josiah the king - This is a new discourse, and is supposed to have been delivered after the eighteenth year of the reign of Josiah. Here the prophet shows the people of Judah the transgressions, idolatry, obstinacy, and punishment of their brethren, the ten tribes, whom he calls to return to the Lord, with the most gracious promises of restoration to their own country, their reunion with their brethren of Judah, and every degree of prosperity in consequence. He takes occasion also to show the Jews how much more culpable they were than the Israelites, because they practiced the same iniquities while they had the punishment and ruin of the others before their eyes. He therefore exhorts them to return to God with all their hearts, that they might not fall into the same condemnation. See the following verses.

Clarke: Jer 3:7 - And I said

And I said - By the prophets Elijah, Elisha, Hosea, Amos, etc.; for all these prophesied to that rebellious people, and exhorted them to return to the Lord.

Clarke: Jer 3:8 - I had put her away

I had put her away - Given them up into the hands of the Assyrians.

Clarke: Jer 3:9 - The lightness of her whoredom

The lightness of her whoredom - The grossness of her idolatry: worshipping objects the most degrading, with rites the most impure.

Clarke: Jer 3:11 - Backsliding Israel hath justified herself more

Backsliding Israel hath justified herself more - She was less offensive in my eyes, and more excusable, than treacherous Judah. So it is said, Luk 18:14, the humbled publican went down to his house justified rather than the boasting Pharisee. The one was more to be pitied than the other, and more likely to receive the mercy of God.

Clarke: Jer 3:12 - Proclaim these words toward the north

Proclaim these words toward the north - The countries where the ten tribes were then in captivity, Mesopotamia, Assyria, Media, etc., see 2Ki 17:6; these lay north of Judea. How tender and compassionate are the exhortations in this and the following verses! Could these people believe that God had sent the prophet and yet prefer the land of their bondage to the blessings of freedom in their own country, and the approbation of their God?

Clarke: Jer 3:14 - I will take you one of a city, and two of a family

I will take you one of a city, and two of a family - If there should be but one of a city left, or one willing to return, and two only of a whole tribe, yet will I receive these, and bring them back from captivity into their own land. I have heard these words most sinfully applied to show the nature of a fancied eternal decree of election, that has appointed in several cases one only out of a whole city, and two out of a whole family, to be eternally saved, leaving the rest, according to the decree of reprobation, to perish everlastingly! And yet these persons, who spoke thus of the Fountain of eternal goodness and mercy, professed to believe in Him who by the grace of God tasted death for every man.

Clarke: Jer 3:15 - I win give you pastors according to mine heart

I win give you pastors according to mine heart - The pastor means either the king or the prophet; and the pastors here promised may be either kings or prophets, or both. These shall be according to God’ s own heart; they shall be of his own choosing and shall be qualified by himself: and in consequence they shall feed the people with knowledge, דעה deah that Divine truth concerning the true God and the best interests of man, which was essentially necessary to their salvation; and understanding השכיל haskeil , the full interpretation of every point, that in receiving the truth they might become wise, holy, and happy.

Clarke: Jer 3:16 - The ark of the covenant of the Lord

The ark of the covenant of the Lord - This symbol of the Divine presence, given to the Jews as a token and pledge of God’ s dwelling among them, shall be no longer necessary, and shall no longer exist; for in the days of the Messiah, to which this promise seems to relate, God’ s worship shall not be confined either to one place or to one people. The temple of God shall be among men, and every where God be adored through Christ Jesus

Clarke: Jer 3:16 - Neither shall that be done any more

Neither shall that be done any more - The ark shall be no more established, nor carried from place to place, nor shall men go to visit it. All its ceremonies and importance shall cease; and, if lost, shall never be rebuilt.

Clarke: Jer 3:17 - They shall call Jerusalem the throne of the Lord

They shall call Jerusalem the throne of the Lord - The new Jerusalem, the universal Church of Christ, shall be God’ s throne: and wherever he is acknowledged as the Lamb of God who takes away the sin of the world, there God sits on his throne, and holds his court.

Clarke: Jer 3:18 - The house of Judah shall walk with the house of Israel

The house of Judah shall walk with the house of Israel - That is, in those days in which the Jews shall be brought in with the fullness of the Gentiles

Clarke: Jer 3:18 - Out of the land of the north

Out of the land of the north - From Chaldea. This prophecy has two aspects: one refers to the return from the Babylonish captivity; the other, to the glorious days of Christianity. But the words may refer to that gathering together of the Jews, not only from Chaldea, but from the countries of their dispersion over the face of the whole earth, and uniting them in the Christian Church.

Clarke: Jer 3:19 - How shalt I put thee among the children

How shalt I put thee among the children - As if he had said, How can ye be accounted a holy seed, who are polluted? How can ye be united to the people of God, who walk in the path of sinners? How can ye be taken to heaven, who are unholy within, and unrighteous without

Clarke: Jer 3:19 - And I said, Thou shalt call me, My father

And I said, Thou shalt call me, My father - This is the answer to the above question. They could not be put among the children unless they became legal members of the heavenly family: and they could not become members of this family unless they abandoned idolatry, and took the Lord for their portion. Nor could they be continued in the privileges of the heavenly family, unless they no more turned away from their heavenly Father.

Clarke: Jer 3:21 - A voice was heard upon the high places

A voice was heard upon the high places - Here the Israelites are represented as assembled together to bewail their idolatry and to implore mercy. While thus engaged, they hear the gracious call of Jehovah: -

Clarke: Jer 3:22 - Return, ye backsliding children

Return, ye backsliding children - This they gladly receive, and with one voice make their confession to him: "Behold, we come unto thee, for thou art Jehovah our God;"and thence to the end of the chapter, show the reasons why they return unto God

1.    Because he is the true God

2.    Because the idols did not profit them: they could give no help in time of trouble

3.    Because it is the prerogative of God alone to give salvation

4.    Because they had no kind of prosperity since they had abandoned the worship of their Maker. And this was not only their case, but it was the case of their forefathers, who all suffered in consequence of their idolatry and disobedience

5.    These reasons are concluded with a hearty confession of sin, at the thought of which they are confounded; for the remembrance of their sin was grievous to them, and the burden was intolerable. This confession ended, God appears in the next chapter with gracious promises, and proper directions how they are to return, and how to conduct themselves in future.

Clarke: Jer 3:24 - For shame hath devoured

For shame hath devoured - The word shame, here and in Jer 11:13; Hos 9:10, is supposed to signify Baal, the idol which they worshipped. That thing or shame which has brought you into contempt, confusion, and ruin. Sooner or later every sinner must be ashamed of his conduct; next, confounded; and, lastly, ruined by it, unless by true faith and hearty repentance he returns to the Lord.

Calvin: Jer 3:1 - NO PHRASE

Many regard this verse as connected with the last, and thus read them connectedly, “God hates false confidences, because he says, “etc. But this seems not to me to be suitable; for Jeremiah brings before us here a new subject, — that God seeks to be reconciled to his people, according to what a husband does, who desires to receive into favor an unchaste wife, and is ready to grant her full pardon, and to take her again as a chaste and faithful wife. This verse, then, cannot be connected with the foregoing, in which, as we have seen, the people are condemned. The word לסמר lam e r, means the same, as I think, as when we say in French, par maniere de dire, or as when it is commonly said, “Suppose a case.” For the Prophet does not here introduce God as the speaker, but lays before us a common subject, with this preface, לאמר , lamer, that is, “Be it so, that a man divorces his wife, and she becomes allied to another husband, can she again return to her first husband? This is not usually done; but I will surpass whatever kindness there may be among men, for I am ready to receive thee, provided thou wilt in future observe conjugal fidelity, and part with thy adulteries and adulterers.” ⁷²

As to the main point, there is here no ambiguity: for God shews that he would be reconciled to the Jews, provided they proceeded not obstinately in their sinful courses. But in order to set forth more fully his mercy, he uses a comparison which must be a little more attentively considered. He had before said that he held the place of a husband, that the people occupied the station of a wife; and then he complained of the base perfidy of the people, who had forsaken him, and said that they had acted like a wife who, having despised her husband, prostituted herself to such adulterers as might happen to meet her: but he now adds, “Behold, if a man dismisses his wife, and she becomes the wife of another, he will never receive her again.” And this was forbidden by the law. “But I am ready, “he says, “to receive thee, though I had not given thee the usual divorce at my pleasure, as husbands are wont to do who repudiate their wives, when there is anything displeasing in them.” It is not a simple comparison, as many think; (I know not whether all think so, for I have not read any who seem to understand the true meaning;) for God does not simply compare himself to a husband who has repudiated his wife for adultery; but as I have already said, there are here two clauses. The Jews were then wont to divorce their wives even for slight causes, and for no cause at all.

Now, God speaks thus by Isaiah,

“Shew me the bill of your mother’s divorcement,”
(Isa 50:1)

as though he had said, “I have not repudiated your mother.” For if any one then departed from his wife, the law compelled him to take some blame on himself; for what was the bill of divorcement? It was a testimony to the wife’s chastity; for if any one was found guilty of adultery, there was no need of divorcement, as it was a capital crime. (Lev 20:10; Deu 22:22.) Hence adulteresses were not usually divorced; but if any woman had conducted herself faithfully towards her husband, and he wished to repudiate her, the law constrained him to give her the bill of divorcement: “I repudiate this wife, not because she hath broken or violated the bond of marriage, but because her manners are not agreeable, because her beauty does not please me.” Thus the husbands were then commanded to take some of the blame on themselves. Hence the Lord says by Isaiah,

“Shew me the bill of your mother’s divorcement;”

as though he had said, “She has departed from me; she has broken the bond of marriage by her fornications; I am not then in fault for being alienated from you.”

God then does not mean in this place, that he had divorced the people; for this would have been wrong and unlawful, and could not have been consistent with the character of God. But as I have already said, there is here a twofold comparison. “Though a husband should fastidiously send away his wife, and she through his fault should be led to contract another marriage, and become the partner of another, as though in contempt of him, he could hardly ever bear that indignity, and become reconciled to her: but ye have not been repudiated by me, but are like a perfidious woman, who shamefully prostitutes herself to all whom she may meet with; and yet I am ready to receive you, and to forget all your base conduct.” We now then understand the import of the words.

In the second clause there is a comparison made from the less to the greater. For the return into favor would have been easier, if the repudiated wife had afterwards become acceptable to him, though she had become the wife of another; but when an adulteress finds her husband so willing of himself, and ready to grant free pardon, it is certainly an example not found among mortals. Thus we see that God, by an argument from the less to the greater, enhances his goodness towards the people, in order to render the Jews the less excusable for rejecting so pertinaciously a favor freely offered to them.

But it may be asked, why the Prophet says, By pollution shall not this land be polluted, or, through this? I shall speak first of the words, and then refer to the subject. Almost all give this version, “Is not that land by pollution polluted.” But I know not what sense we can elicit by such a rendering, except, it may be, that God compares a divorced wife to the land, or that he, by an abrupt transition, transfers to the land what he had said of a divorced wife, or rather that he explains the metaphor which had been used. If this sense be approved, then the copulative which follows must be rendered as a causative, which all have rendered adversatively, and rightly too, “But thou.” I then prefer to read ההיא , eeia, by itself, “by this;” that is, when a wife returns again to her first husband, after having married another; for the law, as we have said, forbad this; and the husband must have become an adulterer, if he took again the wife whom he had repudiated. Liberty was granted to women by divorce; not that divorce was by God allowed; but as the women were innocent, they were released, for God imputed the fault to the husbands. And when the repudiated wife married another man, this second marriage was considered legitimate. If, then, the first husband sought to recover the wife whom he had divorced, he violated the bond of the second marriage. For this reason, and according to this sense, the Prophet says, that the land would by this become polluted; as though he had said, “It is not lawful for husbands to take back their wives, however ready they may be to forgive them; but I require no other thing but your return to me.”

As to the words, we now see that the Prophet does not say without reason, “By this;” that is, when a woman unites herself to one man, and then to another, and afterwards returns to her first husband; for society would thus be torn asunder, and also the sacred bond of marriage, the main thing in the preservation of social order, would be broken.

It is added, But thou hast played the harlot with many companions ⁷³ What we have before observed is here confirmed, — that the people had been guilty, not only of one act of adultery, but that they were become like common strumpets, who prostitute themselves to all without any difference; and this is what will be presently stated. Those whom he calls companions or friends were rivals. He says, Yet return to me, saith Jehovah: by which he intimated, — “Pardon is ready for thee, provided thou repentest.”

An objection may, however, be here raised, — How could God do what he had forbidden in his law? The answer is obvious, — No other remedy could have been given to preserve order in society when men were allowed to repudiate their wives, except by adding this restraint, as a proof that God did not favor their levity and changeableness. It was thus necessary, for the interest of society, to punish such men as were too morose and rigid, by withholding from them the power of recovering the wives whom they had dismissed. It might otherwise have been, that one changed his love the third day, or in a month, or in a year, and demanded his wife. God then intended to put this restraint on divorce, so that no man, who had put away his wife, could take her again. But the case is very different as to God himself: it is therefore nothing strange that he claims for himself the right of being reconciled to the Jews on their repentance. It follows —

Calvin: Jer 3:2 - NO PHRASE

As the Prophet had charged the Jews with being wanton in a loose and promiscuous manner, as it is the case with abandoned women, after having cast away all shame, that they might not evade the charge and object, that they were not conscious of any crime, he makes them in a manner the judges themselves, Raise up, he says, thine eyes to the high places and see; that is, “I bring forward witnesses sufficiently known to thee; there is no hill in the land where thou hast not been connected with idols.” We have already said, and we shall find the same thing often mentioned by this Prophet, — that superstitions are deemed idolatries by God. But it was a customary thing with the Jews to ascend high places, as though they were there nearer to God. This is the reason why the Prophet bids them to turn their eyes to all the hills: See, he says, whether is there any hill free from thy fornications. For as strumpets seek hiding — places to perpetrate their obscenities, so the Jews sought hills as their brothels. And thus their impiety was the more execrable as they went forth openly, and especially as they wished their flagitious acts to be seen at a distance, ascending, as they did, elevated places; but strumpets, having found adulterers or paramours, are wont to seek some secret retreats. The Prophet then cuts off from the Jews every occasion for evading the charge, when he bids them to raise up their eyes to the high places; for when they prostrated themselves before their idols, it was the same as when strumpets commit acts of adultery.

And he adds, that they sat by the ways, as the Arabian in the desert He again repeats what we have before observed, — that the Jews were not led away by the enticement of others to violate the conjugal pledge which they had given to God, but were, on the contrary, moved by their own wantonness, so that they of themselves sought base and filthy gratifications, he had before said, “Thou hast corrupted others by thy wickedness;” and now he confirms the same, “Thou hast sat, he says, “by all the ways.” This also is what is done by vile strumpets, who, as it has been said, have lost all shame. But the Prophet enhances this crime by another comparison, As an Arabian in the desert, who lies in wait for travelers, that he may rob and kill them: thus hast thou sat by the ways ⁷⁴

We then see here a double comparison; one taken from strumpets, who having in time past made gain, when they find themselves neglected, besiege the ways, and offer themselves to any they may meet with. This is the first comparison; the other is, that they were like robbers, who lie in wait for travelers; as though he had said, that the Chaldeans and Egyptians were excusable when compared with the Jews, because they had been drawn by their wicked arts into illicit treaties, like a traveler who passing by is enticed by a robber, — “What art thou but a helpless man; but if thou joinest me, and engagest to be my companion, there is the best prospect of gain, and new spoils will fall into our hands daily.” Such a robber is twice and three times more wicked than the other. So also, the Prophet says of the Jews, that they were like old robbers, who had become hardened in intrigues, in plunders, and in every kind of wickedness, and had enticed to themselves both the Egyptians and the Assyrians. It afterwards follows —

Calvin: Jer 3:3 - NO PHRASE

Jeremiah proceeds with his severe reproof, — that the Jews were wholly given to wickedness, for they had altogether devoted themselves to superstitions, and also to unlawful alliances, and had in both instances despised God. He now shews how great and how strong was their obstinacy. Restrained, he says, have been the rains, there has not been the latter rain; yet the front of a harlot has been thine; as though he had said, that the Jews had not in any degree been subdued by punishment. It was a most atrocious wickedness to give no ear to pious warnings, when the prophets continually cried to them, and endeavored to restore them to the right way. That they thus hardened themselves against the addresses of the prophets, was a proof of the greatest impiety. But God tried also to restore them to himself by punishments, and those very heavy. He punished them with sterility; and the drought of which the Prophet speaks was no doubt so uncommon, that the Jews might perceive, had they a particle of a sound mind, that God was at war with them. It often happens that not a drop of rain fails from heaven; for we see that many summers are hot and dry: there is no doubt but that God then reminds us of our sins and exhorts us to repent. But as familiarity makes us to overlook God’s judgments, he sometimes punishes us in a new and unusual manner. I doubt not then but that the Prophet, by saying, Restrained have been rains from them, refers to some extraordinary instance of God’s vengeance, whereby the Jews might have perceived, except they were extremely besotted, that God was opposed to and displeased with them. ⁷⁵

The import of what is said is, — that the Jews had not only run here and there through a mad impulse, according to their own wills and inclinations, but that they had also been checked by evident judgments, since God had from heaven openly shewed himself to be the vindicator of his own glory, and as there had been so great a drought, that it appeared clear that the curse of the law had been fulfilled towards them,

“I will make heaven iron to you, and the earth brass.”
(Lev 26:19)

As to the latter rain, we have said elsewhere that by this word is meant the rain which falls just before harvest; and it is called “latter” with reference to the harvest. For, as there is great heat in those eastern parts, they want rain before the harvest commences; the extreme heat of the sun would otherwise scorch up the grain. Hence, they especially look for the latter rain, which comes shortly before harvest — time. The other rain, in September and October, is called, on account of the sowing — time, a seasonable rain; for it soaks and moistens the seed, that it may strike roots and gather rigor and strength. The object is to shew, that God had from heaven given to the Jews manifest tokens of his displeasure, and yet without any benefit; for they had the front of a harlot, and felt no shame; that is, they were moved by no judgments of God, and could not bear to be corrected.

Calvin: Jer 3:4 - NO PHRASE

God, after having set forth the wickedness of his people, and severely reproved them as they deserved, now kindly invites them to repentance, Wilt thou not say to me hereafter, he says, My Father! Some incorrectly render the words, “Wilt thou say to me, My Father,” as though God would reject what they said: and they give the meaning, — that the Jews would act dishonestly in thus glorying in God’s name, from whom they were so alienated. But very different is the meaning of the Prophet: for God mitigates the severity of the reproof which we have observed, and shews that he would be ready to be reconciled to them, if they repented: nay, he waits not for their repentance, but of his own accord meets and allures these perfidious apostates: “What!” says God, “shall there be no more any union between us?” For God expresses here the feeling of one grieving and lamenting, when he saw the people perishing; and he seems anxious, if possible, to restore them.

It is with this design that he asks, “Will they not again call on me as their Father and the guide of their youth?” And by this periphrastic way of speaking, he intimates that he was the husband of that people; for most tender is that love which a youth has for a young virgin in the flower of her age. God, then, makes use now of this comparison, and says, that he still remembered the love which he had manifested towards his people. In short, he shews here that pardon was ready, if the people sought reconciliation; and he confirms the same thing when he adds —

Calvin: Jer 3:5 - NO PHRASE

God shews that it was the fault of the Jews, that he did not receive them into favor. And here he takes the argument from his own nature, and speaks of himself in the third person; and it is the same as though the Prophet had interposed this reasoning, “God is not inexorable, for he is as ready to forgive as he is long — suffering: now, then, what prevents you from living happily again under his government? for he will spare you, provided he finds in you genuine repentance.” We now then see, what the Prophet means here: for as God had kindly exhorted the people to repent, the Prophet speaks now generally of God’s own nature, — that he keeps not for ever, nor reserves perpetually

These words, when put alone, mean that he does not cherish vengeance, and in our language we imitate the Hebrews, Il lui garde. This garde, when put without anything added to it, means, as I have said, that vengeance is cherished within. But nothing is more contrary than this to the nature of God. It hence follows, that the Jews had no obstacle in their way, except that they shunned God, and that being addicted to their own vices, they were unwilling to receive the pardon that was freely offered to them.

As to the second clause, it admits of being explained in two ways. We may regard an adversative particle to be understood, “though thou hast spoken and hast done, “etc.; as if God had said, that he would be propitious to the Jews, however atrociously they might have sinned. But another view is more simple, — that God here complains that there was no hope of amendment, as they had become hardened in their vices, “Thou hast spoken,” he says, “thou hast done, and thou hast been able.” And interpreters further vary in their views: for the copulative is explained by some as a particle of comparison, in the sense of כאשר , k e ash e r, “ according to what thou wert able, thou hast done wickedness.” But others take the words more simply and more correctly, as I think, “Thou hast been very strong;” that is, thou hast exerted all thy power, so that thou hast put forth all thy strength in doing evil, as we say in Latin, pro virili, with all thy might; that is, as far as thy capacity extended, thou hast devoted thyself to wickedness. ⁷⁶

I therefore give this explanation: God had before put on, as it were, the character of one in grief and sorrow, and kindly exhorted the people to repent, and testified that he would be ready to pardon them, and at the same time shewed in general that he would be propitious, as he is by nature inclined to mercy. After having set forth these things, he now adds, that he despaired of that people, because they gloried in their own wickedness: for to speak and to do means the same as if he had said, that the people were so impudent, that they boasted of their rebellion against God, and dared to call darkness light; for the superstitious, we know, glory against God without any shame. Now, such was the state of the people; for God, by his prophets, condemned this especially in them — that they had corrupted the pure worship of the law; but they with a meretricious front dared to set up against him their own devotions and good intentions, as they are commonly called. As then, they thus presumptuously defended their wicked deeds, God here complains that they were in no way healable, and so he leaves them as past remedy. This I regard as the real meaning of the Prophet: and of similar import is the verb תוכל , tuc a l; “ thou hast put forth all thy might,” he says, that is, thou hast observed no limits in sinning, but, on the contrary, hast given thyself up to unbridled licentiousness. It now follows —

Calvin: Jer 3:6 - NO PHRASE

Here the Prophet enters on a new discourse: he relates what God had committed to him, and mentions the time, even in the reign of Josiah. It is indeed well known, that the land was then cleansed from superstitions; for that pious king labored to restore the true worship of God, and to remove all the filth and defilements, by which the temple and the whole of religion had been corrupted. He strenuously exerted himself, and no doubt there was an improved appearance of religion throughout the land; but we shall see that a great portion of the people were under the influence of hypocrisy and deceit., as it is usually the case when rulers seek to support the pure worship of God, and to free it from all corruptions; for there are many hypocrites, who for a time dissemble, while the same antipathy to God still remains. Such was then the condition of the people.

And this ought to be carefully observed; for Jeremiah might have appeared to have dealt somewhat too sharply and rigorously with his own nation, as reform was in the mouth of all, according to what we find to be the case with many now, who having left the superstitions of the Papacy, seemed at first to embrace the doctrines of the Gospel, but all now wish to be satisfied with any kind of reformation; at the same time, they shake off the yoke of Christ and can bear submission to no discipline: in short, their object, is to subvert all order; and yet they boldly claim to be the advocates of reformation, whenever their impiety is reproved. This was no doubt the contest which Jeremiah had to carry on, the same with that by which the Lord tries his servants at this day. He therefore says, that he received this commission in the days of Josiah, that is, when that king was laboring to establish the pure worship of God, and no one dared to oppose; for we find that God was then worshipped by the whole people without any external corruptions.

But what is contained in this commission? Hast thou seen, he says, what apostate Israel hath done? God here compares the ten tribes with the tribe of Judah, with whom was united, as it is well known, the half tribe of Benjamin: he then compares Israel with the tribe of Judah, “Do you not see what rebellious Israel hath done?” But he introduces the kingdom of Israel, as well as the kingdom of Judah, under the character of women; for God, as it has already appeared, represents himself as the husband of his people. He then says that he had two wives, even Israel and Judah. God had indeed espoused to himself the whole seed of Abraham by one contract; but Jeremiah speaks here in a popular manner. Though the Israelites had departed from God, yet he had not wholly rejected them. The kingdom of Israel had then become adulterous; but God for a time bore with that sin, so that the covenant, in part, remained. For this reason he acknowledges as his wives both Israel and Judah. Hence he says, “Hast thou not seen what estranged Israel hath done?” The word משבה , m e sh i be, is derived from שוב , shub, which signifies, both to return and to depart; and Jerome everywhere renders it aversatrix, one who turns aside, or is estranged. ⁷⁷ But some render it “rebellious;” we might say more correctly in French, debauchee She went, he says, on every high hill, and under every shady tree, and there played the harlot In short, God complains that the ten tribes had violated the sacred bond of marriage, when they prostituted themselves to idols, even on all high hills and under all shady trees: for as I have already said, they chose those places as though there was some holiness both on mountains and under shades of trees.

Calvin: Jer 3:7 - NO PHRASE

He afterwards adds, Yet I said; God here states, that he had long suspended his judgment before he punished the people of Israel. He then extols here his patience, that he had not immediately visited the Israelites as they deserved, but bore with them and for a long time waited to see whether they could be reclaimed: I said, then, after she had done all these things, Return to me If we read in the third person, the sense will be the same, “I hoped indeed that they would return to the right way, though they had thus fallen away, yea though they had denied me by an impious defection, and had become alienated from the faith and from piety.” But I am more inclined to another view, — that God here records the fact, that he had recalled to himself the ten tribes by his servants the Prophets, though they had by their many crimes provoked his wrath. Here then God shews how perverse the Israelites had been; for he had tried to restore them, if possible, to himself, but had spent all his labor in vain. I thus explain, I said, of the prophetic instruction: “Though then the Israelites had plunged themselves into impieties, I yet ceased not to try whether they could be restored to me.” He intimates, in short, that he had been unlike those husbands, who will not be reconciled to their wives, burning with jealousy, because they see that they had been exposed to so much disgrace. God then shews that though the Israelites had departed from him, he yet sent his prophets, and of his own free will sought reconciliation with them, but that they had refused to return. ⁷⁸

He then adds, See did she, that is, the whole kingdom of Judah, that, for al1 this, because the rebellious Israel had played the harlot, etc. We shall hereafter find the design of this comparison; for he amplifies the sin of the kingdom of Judah, inasmuch she had time enough to observe what he now relates, and was able to see it at a distance as it were from a watchtower; yet she saw it without any advantage. God then intended to shew how great was the hardness of the Jews, who had seen the defection of the ten tribes, and had seen how severely they had been reproved by the prophets.

Calvin: Jer 3:8 - See

He then says, And I saw As he had said that the kingdom of Judah had seen what happened to Israel, so he now says, that he had seen both, See then did I Now, what does he declare that he had seen? Even that Judah had played the harlot; for he now speaks of Judah as of a woman. Then God says, that it was not a thing hid from him that Judah had surpassed the crimes of her sister, not through ignorance or deception, but through deliberate wickedness: See, he says, did I, that notwithstanding all these things, she played the harlot He thus explains more fully what he had briefly touched upon before. He had said, that Judah had seen, but this on account of its brevity might have appeared ambiguous: he therefore explains it more at large; “ See did Judah that I gave a bill of divorcement to her sister, because she had played the harlot; and yet she feared not;” that. is, she thought not of repenting, when she had such a striking example of vengeance set before her eyes.

But it may be here asked, how could it be said that a bill of divorce had been given to the Israelites, when he denies by the Prophet Isaiah that he had given it? (Isa 50:1.) But the Prophet here takes another view of the subject; for he does not speak here of the bills of divorce, such as were usually given, when a husband repudiated a wife who had been chaste and faithful; but he speaks of that lawful divorce, when a woman, convicted of adultery, is liable to a capital punishment. God then by his prophet Isaiah denies that he had given a bill of divorcement; but he says here that he had given it, because he had repudiated an adulterous woman. It was not indeed at that time customary among the Jews to divorce an adulteress, for she was led to execution. But we have seen at the beginning of the chapter that there is a difference between God and husbands. As then God did not deal, as he might have justly done, with the Israelites, and did not execute a capital punishment, as he might rightly have done, and what was usually done, he says that he had given a bill of divorce, that is, that he had repudiated that people. But by the bill of divorce he means exile; for when the ten tribes were banished, it was the same as though God openly shewed that he had no connection with that people: as long as they continued in the holy land and in the promised inheritance, some kind of union remained; but when they were dispersed here and there, and every sort of worship had ceased among them, and also when the very kingdom of Israel had no longer an existence, God had then divorced them.

See then did her sister Judah, and she feared not It was indeed an instance of great insensibility, not to learn wisdom at the expense of others; and it is a complaint found everywhere in the prophets, — that the Jews were not stimulated to repentance, while God spared them, and at the same time set before them examples which ought in all reason to have terrified them. For what ought they to have considered, but that God would punish those many transgressions by which they provoked his wrath, since he had not spared their brethren? They saw that the kingdom of Israel had been abolished, and yet all of them derived their origin from the same father, even Abraham: how was it then that they so heedlessly despised God’s judgment, which had been for a long time before their eyes? Hence he complains that they feared not It now follows —

Calvin: Jer 3:9 - NO PHRASE

Here the Prophet completes his charge, — that so far was it that the punishment which God had inflicted on the Israelites, had any effect on the tribe of Judah, that she surpassed by her levity and lustfulness the whoredomes of her sister. She has polluted, he says, the land, or made the land to sin, that is, rendered the land guilty. It is indeed what greatly exaggerates the crime, when it is said that the land became guilty or contaminated. The land, we know, was in itself pure, and could contract no pollution from the vices of men; but that the impiety of men might be exhibited the more detestable, the land is said to have been contaminated by them:

Or, it may be said that the land was made guilty. How so? The reason why they are said to have contaminated the land or to have made it guilty or to have implicated it in their own vices, he gives in these words, she has played the harlot with stone and with wood ⁷⁹ Of this metaphor of playing the harlot it is not necessary now to speak; for we have said already, that this similitude is often repeated, because God had united that people to himself and bound them to him, as it were, by the sacred bond of marriage. Hence whenever the people departed from the pure worship of God, they were justly said to have played the harlot, for they violated their pledged faith: as simplicity of faith is spiritual chastity, so apostasy is that shamelessness and perfidy, when a wife becomes unfaithful to her husband by following adulterers. It afterwards follows —

Calvin: Jer 3:10 - NO PHRASE

He goes on with the same subject, — that the Jews were not moved by any fear when they saw the dreadful vengeance executed on their brethren on account of their sins. Her perfidious sister, he says, returned not to me, that is, after so many warnings by the prophets and such an example of punishment. He however adds an explanation, — she turned not with her whole heart, but feignedly and falsely. ⁸⁰

The Prophet anticipates here such objections as the Jews might have alleged, “What! thou deniest that we have returned! Is not the whole land cleansed from idolatries? Is not God worshipped according to the requirements of the law? Is there any more an altar seen under the shades of trees or on hills?” As then they might have thus evaded the charge as they usually did, the Prophet obviates such an evasion and says, “Though they have ill appearance given some tokens of repentance, yet they have only put on a disguise and have acted falsely towards God; for there is no integrity in them.” We now more clearly see why he had before specifically mentioned the time of Josiah; for the Jews then returned feignedly to God: there was in the king and in a few a right feeling, but in the rest dissimulation only. God then in a few words shews, that he cares not for that reformation which is false and feigned, but that he requires a genuine feeling within: hence he thus concludes —

Calvin: Jer 3:11 - NO PHRASE

We now see more clearly for what purpose Jeremiah compared the ten tribes with the kingdom of Judah; it was done in order to shew that the Jews, who wished to be deemed far more holy than others, were yet more perfidious and deserved a heavier punishment, because they acted so deceitfully with God.

It may be here asked, why he pronounces the Jews worse than the Israelites, while they still continued in a sort of middle state of things. We indeed know that the kingdom of Judah was become so corrupt, that hardly any religion remained there; yet the temple was still standing and the priesthood still existed at Jerusalem. But the Prophet condemns the Jews more than the Israelites for other reasons, even because they ought to have become wise through the calamities of others, and they ought to have been confirmed in true religion when they saw their brethren falling away from the pure worship of God: these things they ought to have maturely considered. It was this supine sottishness that rendered them worse than all their brethren, and also their pride, the chief cause of their condemnation, for they boasted that they remained perfect, while the ten tribes had become degenerated. These were the reasons why he says that Israel, though a perfidious woman, was yet more righteous than her sister Judah.

The language indeed is not to be strictly taken when it is said, that she justified her soul; for God does not here excuse the Israelites, nor does he free or absolve them from guilt, (for he had severely punished them;) but this way of speaking is commonly used by the prophets; — Sodom was righteous in comparison with Jerusalem; and Tyre and Sidon were just when compared with the Jews. (Eze 16:47.) Justified then has she her soul, ⁸¹ even the treacherous or the apostate Israel, in comparison with the perfidious Judah; that is, for the reasons which I have stated. The obstinacy of the Jews was greater and less excusable: the external worship of God, which they had retained, ought to have been a bridle to check them; and they had also seen how severe a judge God had been towards the ten tribes; but the judgments of God they despised, and derived no benefit from them.

Calvin: Jer 3:12 - Cry,

The Prophet, after having shewn that the tribe of Judah deserved a heavier punishment than the ten tribes, and having mentioned the cause, that they had seen their brethren severely chastised and were not moved, now turns his discourse to the Israelites themselves, or the ten tribes, and promises that God would be propitious to them. The kingdom of Israel had now been overthrown, and the people had been banished into Assyria, Persia, and Media. They had been scattered, and the name of the kingdom had been obliterated. The land had been often laid waste and the kingdom partly existed, as four tribes only were first driven to exile; but at, length the very name of a kingdom ceased to exist, and they were all, as I have said, led away into captivity. Hence the Prophet is bidden to address his words towards the north; for though the greater part of the people dwelt then in the east, yet as they had been banished by the Assyrians, God had a regard to the capital of the monarchy in bidding the Prophet to address those whom the enemies had led away to the north.

Cry, then, not so much on account of the distance of the place, but that the Jews, who were deaf, might hear him crying; for the Prophet was bidden to speak not only for the sake of the Israelites, but that through them he might set before the Jews the mercy of God, if only they returned to a sound mind. Now the import of the whole is, — that though the Israelites had been rebellious and had turned away from God, yet pardon was ready for them, if they returned. What the Prophet means by the word return, we have already in part explained, and we shall have to speak on the subject more fully elsewhere. He then requires repentance, and promises that God would be propitious to them in case they returned to him.

He afterwards adds, I will not make my face, or rather, my wrath, to fall upon you; for this latter meaning is the most appropriate. God had already severely punished their sins; for what can happen to a people more grievous than to be banished from their own country, and then to be oppressed by cruel tyranny? They yet suffered a heavier punishment; for the worship according to the Law had been taken away from them, they had been repudiated by God, they had lost that glory by which they thought that they excelled all other nations in having been chosen as God’s peculiar people. All these things had been entirely lost. In what sense then does God declare that he would not be angry with them? By this way of speaking the Prophet simply means, that God would not be irreconcilable, as though he had said, “My wrath shall not dwell, or shall not he upon you; but I will mitigate the punishment which I have inflicted.” Hence I do not disapprove of Jerome’s rendering, “I will not make steady,” ( firmabo;) though when he adds “face, “he does not sufficiently set forth the meaning of the Prophet. But this may be admitted, “I will not make steady my wrath upon you;” that is, “My wrath shall not lie or dwell on your heads, so as wholly to overwhelm you.” God’s wrath had already fallen upon them, but in such a way that there was still some hope of deliverance. God then denies, that the calamities, by which he had chastised their sins, would be fatal, for he would withdraw his hand and not pursue them to the last extremity.

The meaning then is, — that if the people returned to God they would obtain pardon, because God of his own free will invited them and promised that the punishment which he had inflicted on account of their sins, would be only for a time. ⁸²

God further confirms this truth by mentioning what his nature is, for merciful am I, and I will not retain wrath for ever The promise was special in case the people returned; God now adds a general truth by way of confirmation, — that he was disposed to shew mercy, and that he would readily forgive for his mercy’s sake. Since God then is such, and cannot deny himself, there is no reason why a sinner should despair and thus close up the way, that he should not in his penitence implore God’s mercy.

We may hence gather a profitable doctrine, — that whenever unbelief lays hold on our minds, so that we cannot apply to our benefit the promises of God, this should ever be remembered by us — that God is merciful. As God then is so gracious, that he reserves not wrath for ever, but that it is only for a time, we ought to entertain hope; and corresponding with this is what is said in the Psalms,

“A moment is he in his wrath;
and life is in his goodness and mercy,” (Psa 30:5;)

as though he had said, that God’s wrath soon passes away, provided we repent, but that he shews his mercy through all ages; for this is what is meant by the word “life.” He then goes on —

Calvin: Jer 3:13 - NO PHRASE

God lays down here a condition, lest hypocrites, relying on his goodness, should become more and more hardened, and yet think that he is bound as it were to them; for they usually reason thus, — “God is so kind that he recalls us to himself, and of his own free will invites even sinners; we may therefore easily settle matters with him.” Thus hypocrites by false thoughts’ delude themselves, thinking that they can elude God, since he seeks nothing else but to restore sinners to himself. Hence with the promise of favor there ought ever to be connected an exhortation to repentance. God then reminds here the Israelites, that they were greatly deceived, if they thought they could without any difficulty obtain pardon.

Hence he says, know thine iniquity The particle אך , ak, may be rendered only, or but, or yet. I prefer the second meaning, but; for an exception, as I have said, is here added, lest the Israelites slumbered in their vices, if they persuaded themselves that God was, as it, were, in their power and subject to their will. We hence see that the Prophet, modifying what he had said, introduces this sentence, “ But in the meantime know thine iniquity, otherwise thou canst expect no peace with God.” Then these words follow, because thou hast acted wickedly against Jehovah thy God By these words the Prophet proves that the Israelites were guilty, lest they supposed that they could by evasions escape the wrath of God; for we know that often, even those who are conscious of their guilt, are not willing to confess their sins; and it is strange that men are so besotted as ever to contend with God. On this account the Prophets, when they exhorted the people to repent, at the same time brought to light their sins. Were there in men frankness and honesty, there would be no need thus to charge them; but as they either boldly deny their sins, or are so callous as to be moved by no fear, it is necessary to prick them sharply and even deeply to wound them. This is what the Prophet now does; Thou, he says, hast done wickedly against thy God; as though he had said, “I do not now in vain remind thee to own thy sins, for God himself condemns thee: think not thou that thou canst gain anything by thy subterfuges.”

He mentions also particulars, that he might come into closer quarters with them, Thou hast dispersed, he says, or scattered, thy ways to strangers, under every shady tree He again compares the Israelites to strumpets, who commonly so prostitute themselves, that they ramble from one place to another, invite and allure all they meet with. The Prophet then says, that the Israelites had thus dispersed themselves. He speaks delicately on an indelicate subject. But what he means is, that the Israelites were not content with one kind of superstition or with one idol, but blended together as many superstitions as they could, and borrowed false notions from all quarters: they were like a rambling strumpet, who prostitutes herself to all men indifferently. And strangers he calls all their fictitious gods; for as I have often said, they ought to have regarded him as their husband. When therefore the Israelites turned away to other gods, they became like a woman, who leaves her husband and prostitutes herself to any she can find. It is indeed a most common thing for those who forsake the true worship of God to seek for themselves various errors from all quarters, and to abandon themselves unreservedly to all kinds of superstitions.

He at length adds, And thou hast not hearkened to my voice By this fact the Prophet enhances their sin; for they had been instructed in the doctrine of the law, and understood the right way of salvation: how then was it that they thus polluted themselves with so many superstitions? It could not have been attributed to ignorance. It was then their manifest rebellion against God. The Prophet then shews that they had been disobedient and intractable, and that they had relapsed into idolatry and pernicious errors, because they had shaken off the yoke of God, and suffered not themselves to be ruled and guided by his word. ⁸³

We now then perceive the meaning of this verse: God first requires a confession of sins from the Israelites; and thus he sets forth how available that return would be which he had previously mentioned; for until a sinner knows his sinfulness, he will never really and from the heart return to God, as the beginning of repentance is the confession of guilt. He then proves them to have been guilty, that he might cut off from them every pretense for evasion. He mentions in the third place specific sins, that he might hold them as it were fast bound, even that they had polluted themselves with superstitions, and that they had become, not only like an adulterous woman who follows another man, but also like filthy strumpets, who run here and there and make no difference between men known or unknown. He shews in the last place, that all this happened through mere obstinacy; for they had cast aside every regard for God, though he had given them his law, and sent the prophets as its faithful interpreters, so that they understood what God approved and what was just and right. The reason then why they went astray was, that they closed their ears to God’s word, and suffered not themselves to be ruled by it, but became wholly unteachable. Let us go on —

Calvin: Jer 3:14 - Again will I take you,

Jeremiah repeats the same thing in other words; but God by so many words shews clearer how ready he would be to grant pardon, provided the Israelites really repented. It would have been enough for God to testify once, that he would be reconcilable, but seeing that they were slow and hard to believe, he proceeds in the same strain. It is a wonderful forbearance and kindness that God, finding his favor neglected, and as it were rejected through the sloth of men, should yet persevere, and invite them again and again. What man would thus patiently bear the loathing of his favor and kindness? But we see that God does not immediately reject the tardy and the slothful, but adds new stimulants that he might at length move them, though this may seem more than necessary. How great is our torpidity? Were not God daily to urge us, how little attention would any of us give to his admonitions? It is, therefore, no wonder that he, pardoning our tardiness, should again and again invite us to repentance; which we find is done continually in the Church.

This, then, is the reason why the Prophet now repeats the same thing, Return, now, ye rebellious children; for he had said before, “Return, thou rebellious Israel.” He then adds, For I am a husband to you Some regard בעל bol, in the sense of being wearied, when found as here, בעלתי בכם bolti b e k e m, “ I have been wearied by you:” but this meaning does not comport with this passage. ⁸⁴ More correctly, then, have others rendered the words, “I am lord to you: “but this lord is not to be taken indefinitely as in Latin, for it properly means a husband, who is a lord to his wife. God, then, no doubt, continues the same comparison, that of a marriage, which has already been often mentioned; for he charges the Israelites with adultery, because they had departed from him. Hence it is that he says, I am your husband He had previously said, “Though a person, when he repudiates his wife, and she be married to another, will never again be reconciled to her; yet I am ready to forgive your perfidy and wantonness: only observe chastity hereafter, and I will deal kindly with you.” Similar is this passage, “I am your husband,” though I have repudiated you. He had, indeed, said, that he had given them a bill of divorce, and thus testified, as by a public document, that there was no longer any connection between him and that people, for exile was a kind of divorce; but he says now, “I am your husband; for though I have been grievously offended with you, because you have broken your pledged faith, I yet remain in the same mind, so as to be ready to be your husband.”

We now, then, perceive the real meaning of the Prophet: despair might have laid hold on the Israelites so as to dread that access to which the Prophet had invited them; but that no terror might hinder them to repent, God here declares that he would become their husband, and that he had not forgotten that relationship with which he had once favored them. The sum of what he says is, “I have once embraced you with the love of a husband; ye have, indeed, become alienated from me, but return, and I am ready to forgive and to receive you, as though ye had always been faithful to me.”

Again will I take you, he says; and then he adds, one from a city, two from a family Deserving of especial notice is this passage; for God shews that they were not to wait for one another, and also, that though the whole body of the people rotted in their sins, yet a few would return to him, and that he would be reconciled to them. This was a point most necessary to be taught; for God’s covenant was in common with the whole seed of Abraham; they might then have concluded that the covenant was extinct, except he gathered together the whole people; for he had not chosen one or two or a hundred or a thousand, but all the seed of Abraham. Since then the promise, without exception, was common, to all, any one might thus reason, “What connection have I with God, except as one born of the race of Abraham? but I am not alone, for we are all the children of Abraham: yet I see that none turn to God, so I must perish with the rest of the people.” Now, that this thought should not hinder the godly, he says, “I will take one from a city, two from a family;” ⁸⁵ that is, “If one only come to me from a city he shall find an open door; if two only from a tribe come to me, I shall receive them.” We now apprehend the design of the Prophet.

Interpreters, indeed, explain one from a city as meaning, that though the multitude should perish, yet God would not deny forgiveness to three or four; but they teach not what is especially worthy of notice, that two or three are mentioned, because this thought, as it has been said, might have perplexed them, that is, that they had been all in common chosen as a holy people.

What is here taught may be useful to us in the present day. For we see many foolishly excluding themselves from the hope of salvation, and seeking no access to God, because they have a regard to one another, and the great mass hold them entangled. How is it under the Papacy, that so many pertinaciously resist God? even because they think themselves safely hid in the multitude. We also find among us that some are an hindrance to others. Let this truth be ever remembered, that when God stretches forth his arms, he is ready to receive, not only all, were they with one consent to come to him, but also two or three, even from one city, or from a whole people.

He adds, I will cause you to come to Zion. This had been once said before: God intimates that their exile would be temporary, that the Israelites would again be made partakers of his inheritance, if they returned to God in sincerity and truth. It follows —

Calvin: Jer 3:15 - NO PHRASE

Here God promises that he would so provide for the salvation of his people after their return from exile, that they should not again perish. But the cause of God’s vengeance ought to be observed, which is expressed in the fifth chapter of Isaiah, “My people,” he says, “have been led captive, because they had no knowledge; therefore the grave has widened its soul or its throat. ⁸⁶ He then says, that the cause of the people’s ruin was, because instruction had ceased among them, and pastors had become mute dogs or robbers. Here, on the other hand, God declares that he would give them faithful pastors, who would discharge in a befitting manner their office. I, indeed, allow, that under this term are included faithful and wise magistrates; but he especially refers to prophets and priests, whose office it is in particular to reform idolatry. ⁸⁷

We hence learn that the Church cannot continue without having faithful pastors to shew the way of salvation. The wellbeing of the Church then is secured, when God raises up true and faithful teachers to proclaim his truth: but when the Church is deprived of sound teachers, all things soon fall into ruin. For God, no doubt, intimates by this promise that he would not only be the deliverer of his people, so as to restore them from exile, but that he would be also their perpetual guardian after the people had returned to their own country. It hence follows, that the Church of God is not only begotten by means of holy and godly pastors, but that its life is also cherished, nourished, and confirmed by them to the end. As it is not enough for civil order to be once set up, except the magistrates continue in their office, so nothing is more ruinous to the Church than for God to take away faithful pastors. It cannot indeed be, that people will return to God, unless prophets be first sent: but God speaks here of a continued course of instruction, and of a well regulated government in the Church, as though he had said, “I will not only give you prophets to lead you from your wanderings to me, and to restore you to the way of salvation, but I will also continually set over you sound and faithful teachers.” But we must notice, that those who preside cannot rightly discharge their office unless they are endued with wisdom. God also intimates his paternal love, when he says, that good pastors would be dear to him. It afterwards follows —

Calvin: Jer 3:16 - NO PHRASE

Interpreters have perverted this verse, for none of them have understood the design of the Prophet. The Jews, for the most part, have adduced frigid and far — fetched glosses, — that they would no more bring out to battles the Ark of the Covenant, as no enemy would invade their land. They think then that a peaceable state is promised to the people, as they would be constrained by no hostile force to carry the Ark of the Covenant here and there. But we clearly see that the words mean no such thing: it is then a comment wholly foreign to the subject. Others say, that what is said must be applied to the time of the Messiah, and none even of the Jews deny this; for it afterwards follows, that the Israelites would return with the tribe of Judah. This had not yet been fulfilled; it hence follows, that the Prophet here predicts of the kingdom of Christ. But the Jews, while allowing this, do not understand that anything is said of the abrogation of legal ceremonies; it has yet been thought by almost all Christians, that the Prophet here teaches us, that when Christ should come, an end would be put to all the shadows of the law, so that there would be no more any Ark of the Covenant, as the fullness of the Godhead would dwell in Christ.

This indeed is a view which seems plausible, but the meaning of the Prophet, as I think, is wholly different: for he refers here to that divorce or division which had for a long time existed between the kingdom of Judah and the kingdom of Israel. Though the kingdom of Israel, as to the number of its men, largeness of territory and wealth, was more flourishing and prosperous than the kingdom of Judah; yet there remained these advantages to the Jews, — that they had a Temple built according to God’s command, — that its place had been chosen by God, — that they had the Ark of the Covenant as a symbol of God’s presence. Hence there was contention between the kingdom of Judah and the ten tribes: the Israelites were elated on account of their number and their riches, and other temporal advantages; and the Jews gloried in their Temple and the Ark of the Covenant. And what now does the Prophet say? He declares that such would be the concord between the Israelites and the Jews, that the Jews would no more say, “The Ark of the Covenant,” “The Temple of God;” for God would be present with them all. And the Prophet proceeds to confirm more fully what I have just said: it is therefore necessary to add the two following verses. He then says —

Calvin: Jer 3:17 - NO PHRASE

We now understand more clearly what I have already said, — that the Prophet promises here that there would be concord between the ten tribes and the kingdom of Judah, when both returned from exile; as though he had said, that their condition would be better than it ever had been; for the seed of Abraham had been torn as it were asunder; and the people whom God intended that they should continue in a holy union had become divided in the most shameful manner. We indeed know that there had been inveterate hatred between the Jews and the Israelites. As then there had been such disgraceful division for a long time between the children of Abraham, the Prophet now shews what would be the fruit of exile; for after having been for a time chastised by the Lord, they would return to their own country, not to entertain the same emulation as had existed, but to unite together in calling on God, in order that the Jews might be as brethren to the Israelites, and the Israelites might cultivate mutual concord with the tribe of Judah.

Calvin: Jer 3:18 - NO PHRASE

Then is added, what is of the same meaning, In those days shall come the house of Judah with the house of Israel It hence appears, that the Prophet speaks of the posterity of Abraham and not of other nations; for he adds this verse as explanatory. It might, indeed, have been asked, “What does this mean, All nations shall come?” To this he answers, “The house of Israel shall unite with the house of Judah;” that is, there shall be no more hatred between these two nations, for they shall acknowledge one another as brethren, and know that they have arisen from the same source, and that they ought to be one people. In short, the Prophet explains in this verse what he had said before. And we ought especially to notice what he adds, Come shall they together from the land of the north into the land which I have given to be possessed by their fathers The Jews had not yet gone into exile; the Prophet said this to them while they were quiet, as it were, in their own nest at Jerusalem, and in the country around; nor could he convince them of what they afterwards found to be true to their great loss, — that an exile was nigh them, like that which they then saw had happened to their brethren, the Israelites. But yet the Prophet spoke of them, as though they had been exiled and dwelt like the Israelites in the north country; Come together, he says, shall they from the land of the north ⁹¹

They might have objected and said, “We are as yet enjoying our own inheritance, and no one can drive us hence, for it cannot be that God shall be deprived of his own temple, as he has chosen for himself a perpetual habitation among us.” Such words were no doubt clamorously spoken by them. But the Prophet here repels their vain confidence, and says, that their only hope of deliverance was in looking forward to the restoration which the Lord would grant them after they had been for a time banished from their country. Now the Prophet here sets forth to them the benefit which would arise from exile, in order that they might bear with more submission the punishment they were to endure: for they might have a hundred times despaired, had they no hope that this exile would be only for a time, and that they would again be gathered together with their brethren the Israelites. It now follows —

Calvin: Jer 3:19 - NO PHRASE

It is not my purpose to mention all the expositions of this verse; but it is enough to shew what seems to be the meaning of the Prophet. Whenever I touch on opinions which I disapprove, this I feel constrained to do, because when they present the appearance of truth, readers may be deceived by them: but when the truth itself is sufficiently conspicuous, I am not disposed to spend labor in refuting the opinions of others.

What, then, the words of the Prophet mean is this, — God here asks, How was it possible that the race of Abraham could again be propagated since it was nearly dead? The answer is, It shall be, when thou wilt call me Father, and turn not away from me The question was asked, that the Jews might feel as though their condition was past remedy. And doubtless, since they had so greatly and so obstinately provoked God by their wickedness, they might have seemed to have become wholly lost. God then assumes here the character of one filled with astonishment, as though he had said, “Ye are, indeed, in a state of despair, there is no hope of your salvation; but yet, as it is my purpose again to restore you, I wish now to find out a way, by which your race may again be propagated.” How, then, is this to be done? He shews that the only thing required was, to call him Father, not with the mouth, but really with the heart.

We now, then, perceive the meaning of the Prophet: for he humbles the Israelites by thus ascribing astonishment to God, as though it was a thing very difficult to be done; but at the same time he gives them hope, because salvation was prepared for them, provided they called on God with a sincere heart, and acknowledged him as their Father, and that perseveringly, without ever turning aside from him. In short, God intimates that the Israelites were like dead men, and that their salvation was hopeless, without a resurrection, he yet promises them salvation on this condition, — that they called on him and did this, not with a double heart, nor by a sudden impulse, such as soon vanishes away; for he says, Thou shalt not turn aside from me; that is, “Be always obedient to me, and I will prove that I shall not be called in vain a Father by you.” It follows —

Calvin: Jer 3:20 - NO PHRASE

He confirms the first clause of the preceding verse: for he had said that it could hardly be that the Jews would recover what they had lost, and be formed again a new people; and he shews the reason, — because they were like an adulteress, as he had before stated. But he did not yet wish to take away every hope; only he insists on this, that they were seriously to consider their sins, in order that they might become displeased with themsalves, and flee to God’s mercy for refuge. Nor did he do this so much for their sake, as for the sake of the people among whom he dwelt. For he had respect, as it has been often stated, especially to the Jews, who had become so hardened in their vices as not to think that this example, by which God intended to terrify them, so as to bend their hard hearts to repentance, belonged to them. Hence it was for this reason that God so severely reproved Israel; for he had said before, that the Jews were still worse. He afterwards subjoins —

Calvin: Jer 3:21 - A voice,

What I have stated becomes now more evident, — that the case of the Israelites is here set before the Jews, that the perverse, whom God had spared, might know that the same punishment impended over them, except they returned in due time to him: for the Prophet declares, that the Israelites were weeping and in tears, because they had departed from their God, and violated their faith pledged to him. For what purpose did he do this? That the Jews, who indulged themselves in their own pleasures, might be awakened, and be convinced, that except they anticipated God’s judgments, the same tears and the same weeping were prepared for them. The Israelites, indeed, did not as yet thus weep and shew signs of true repentance; for the Prophet does not here commend their feeling or their piety, but intimates, that they were thus severely afflicted, because they had forsaken their God.

A voice, he says, was heard on high places, ‘ that is, It was everywhere sufficiently known how cruelly the Israelites were oppressed by their enemies. Now they cried, then they called themselves the most wretched of men: why was this lamentation? Because they had perverted their ways It is, then, the same as though he had said, — that it was a monstrous perverseness in the Jews, that being warned by the punishment of their brethren, they did not repent: for the calamity which happened to the Israelites filled all men with terror. That kingdom had, indeed, flourished for a long time; but the land had been emptied of its inhabitants, and was occupied by wild beasts, until some were sent from Persia and other parts in the East to cultivate it. How could a land so pleasant and so fruitful have become like a desert? Even because God had so predicted:

“Ye have neglected,” he says, “my Sabbaths, and your land shall rest, and it shall no more be wearied by you.”
(Lev 26:34.)

It was an awful sight; and nations, far and wide, were able to see how great must have been the impiety of that people, on whom God had taken such dreadful vengeance. Were not the Jews, who had this solitude before their eyes, and this devastation of the land, extremely stupid in overlooking all this?

We now see the design of the Prophet, when he says, A voice on high places was heard, as though the Israelites cried on the tops of mountains. And he adds, the weeping of the supplications, etc.: but he does not mean, that they were prayers which arose from faith; but simply that they were such lamentations as betokened misery and wretchedness. In giving a reason, the Prophet mentions not what the Israelites confessed, but only shews the cause why they so deeply deplored their calamities; it was, because they had perverted their ways, and forgotten Jehovah their God ⁹⁴ He afterwards adds —

Calvin: Jer 3:22 - NO PHRASE

God here exhorts the Israelites to repent, that by their example he might move the Jews. The benefit of what is here taught might indeed have reached to the miserable captives and exiles; but as Jeremiah was especially the teacher of his own nation, he labored chiefly no doubt for their advantage, as we have before stated. God then here declares, that he would be reconcilable to the Israelites, how grievously soever they had sinned, he afterwards introduces them as answering, Behold, we return, or we shall come to thee: for the Prophet speaks here of the future conversion of the ten tribes.

It is then a dialogue between God and the Israelites. God himself freely invites them to repent: Return, he says, ye rebellious children; and then he promises to be a physician to heal their diseases: I will heal thy transgressions; that is, I will blot out thy sins, and absolve thee from guilt. God then undertakes to do these things; first, to stimulate the Israelites to repentance, and then to give them the hope of pardon: and he says that a remedy was provided for them, except they hardened themselves. Now, the Israelites, on the other hand, make this answer, Behold, we shall come to thee Here Jeremiah condemns the obstinacy of his own nation, by saying, that the Israelites, when thus kindly invited by God, would not be perverse, but would, on the contrary, be tractable and obedient. This indeed was not fulfilled, when a liberty to return was given to the people, except in the case of a few, who had a right feeling, and preferred the glory of God to their temporal advantages. But the number was small; nor was it a matter of surprise; for God had not previously said, without reason, that if one came from a city, and two from a tribe, he would be received, though others continued fixed in their perverseness. However this may have been, God here intimates that the Israelites would not be so refractory as not to obey his admonition when the hope of pardon and salvation would be presented to them: and this is mentioned, that the perverseness of the Jews might appear more detestable.

But some think that the Israelites are here upbraided, because they hypocritically pretended that they always sought God. Hence they elicit this meaning, “Ye indeed say, Behold, we return to thee, thou art our God; ” as though he condemned their hypocrisy, because they falsely alleged that they always sought him. But this view seems to me foreign to the intention of the Prophet. Hence I doubt not but that Jeremiah sets before the Jews, as in a picture, what ought to have constrained them not to persist so obstinately in their sinful courses: “Behold,” he says, “God is prepared to receive into favor your brethren, who are undone and past all hope; and when they shall hear God’s voice kindly and graciously inviting them to himself, they will doubtless return: why then do not ye obey?”

Calvin: Jer 3:23 - NO PHRASE

And in the same sense is to be taken what follows, Surely, deceit is from the hills, and the multitude of mountains, or, from the multitude of mountains, as the letter מ is to be repeated. Here the Prophet more fully expresses the evidence of their repentance, as though he had said, “We have been deceived by the hills and the multitude of mountains; we thought that there would be more defense from a large number of gods than if we worshipped one God: this deception has led to ruin. Let then all these deceits be now discarded; for we shall be content with the only true God.” In short, the Israelites confess, in these words, that they had been drawn into ruin by the worst of errors, while they sought many gods, and did not acquiesce in the one true God.

Then they add, for surely in Jehovah our God is salvation They set here the one true God in opposition to all their idols, as though they had said, that the cause of all their evils was, that they did not continue in the service of the one true God, but wandered after a multitude of Gods. We hence see that these two things cannot possibly be connected, — to worship the true God, — and to seek for ourselves various other gods, and to form vain hopes, as they do, who are not satisfied with the only true God. ⁹⁵ It follows —

Calvin: Jer 3:24 - NO PHRASE

They confirm more fully the same complaint, — That God had by manifest proofs shewed the sins of the nation; for he had consumed their labor, that is, whatever they had acquired by labor. He also adds sheep and cattle, and then sons and daughters He does not indeed ascribe this consumption to God; but the mode of speaking is more emphatic, when he says, Shame has consumed the labor of our fathers from our childhood: for by shame he understands wickedness, of which they ought to have been ashamed. The meaning then is, that all the evils they had endured could in no other way be accounted for, inasmuch as the whole was to be ascribed to their wickedness. Our shame, then, ⁹⁶ that is, our wickedness, has consumed the labor of our fathers It follows —

Calvin: Jer 3:25 - Because we and our fathers,

As the Israelites say here nothing new, but continue the same subject, I propose only to touch briefly on the words, lest I should be too tedious. They say then that they were lying in their miseries; and why? because they had dealt wickedly with God We see that they are explaining what they had confessed, — even that the labor of their fathers had been consumed by their shame, that is, by their wickedness; and they ascribe to themselves what might have been put to the account of their fathers, because they knew that they were heirs to their iniquity. We have lain, they say, in our shame ⁹⁷ They here shortly confess that they were deservedly miserable, that they could not accuse God of cruelty, as that he afflicted them too severely. How so? because they were lying in their own shame, and their own disgrace covered them; as though they said, that the cause of all their evils was to be found in their sins, and that it was not to be sought anywhere else.

Because we and our fathers, they say, have done wickedly By these words they intimate that they had acted thus, not for a day only, but had been so perverse, that from early life they had imbibed the iniquity of their fathers, and thus added evils to evils. They had said before, that the labor of their fathers had been consumed from their childhood, thereby signifying the continuance of their punishment; for God had not for a day chastised them, but had often repeated his scourges, and yet without any benefit. Now they add, “ As we have from our childhood dealt wickedly towards our God, so also he has warned us from our childhood to return to him; and it has been our fault that we have not returned, for he called us; but as we were obstinate, so also God has justly executed on us his vengeance.”

They afterwards say, even to this day; by which they confirm what I have already stated, — that they had been so perverse as not to cease from their vices. At the same time he points out the source of all their wickedness: they hearkened not to the voice of Jehovah Had they gone astray, and had God been silent, their fault might have been extenuated; but as God had daily sent prophets to them, who never ceased to cry in their hearing, and yet they continued deaf, their perverseness in their sinful courses was inexcusable. We then see that their sin was increased by the circumstance, that they refused to hear the voice of God; as though he had said, that God had done his part in calling them back from the way of ruin, but that they had been so obstinate as to disregard his favor, and that they thus justly suffered, not only for their impiety, but also for their ingratitude and perverse wickedness.

Defender: Jer 3:23 - from the hills

It is not the hills "from whence cometh my help" (contrast Psa 121:1, which is often incorrectly punctuated and thus misread to imply that hills can somehow convey spiritual strength). The fact is that the hills and other such high places were centers of idol worship and spiritual adultery - even of physical whoredoms - leading to God's eventual judgment on both Israel and Judah."

TSK: Jer 3:1 - They say // If a man // shall not that // but thou hast // yet return

They say : Heb. Saying

If a man : Deu 24:1-4

shall not that : Jer 3:9, Jer 2:7; Lev 18:24-28; Isa 24:5; Mic 2:10

but thou hast : Jer 2:20,Jer 2:23; Deu 22:21; Jdg 19:2; Eze 16:26, Eze 16:28, Eze 16:29, 23:4-49; Hos 1:2, Hos 2:5-7

yet return : Jer 3:12-14, Jer 3:22, Jer 4:1, Jer 4:14, Jer 8:4-6; Deu 4:29-31; Isa 55:6-9; Eze 33:11; Hos 14:1-4; Zec 1:3; Luk 15:16-24

TSK: Jer 3:2 - Lift // unto // In the // thou hast

Lift : Jer 2:23; Eze 8:4-6; Luk 16:23

unto : Jer 2:20; Deu 12:2; 1Ki 11:3; 2Ki 23:13; Eze 16:16, Eze 16:24, Eze 16:25, Eze 20:28

In the : Gen 38:14; Pro 7:11, Pro 23:28; Eze 16:24, Eze 16:25

thou hast : Jer 3:1, Jer 3:9, Jer 2:7

TSK: Jer 3:3 - the showers // latter rain // a whore’ s // thou refusedst

the showers : Jer 9:12, Jer 14:4, Jer 14:22; Lev 26:19; Deu 28:23; Isa 5:6; Joe 1:16-20; Amo 4:7; Hag 1:11

latter rain : Jer 5:24

a whore’ s : Jer 5:3, Jer 6:15, Jer 8:12, Jer 44:16, Jer 44:17; Eze 3:7, Eze 16:30-34; Zep 3:5

thou refusedst : Jer 5:3; Neh 9:17; Zec 7:11, Zec 7:12; Heb 12:25

TSK: Jer 3:4 - Wilt thou // My father // the guide

Wilt thou : Jer 3:19, Jer 31:9, Jer 31:18-20; Hos 14:1-3

My father : Jer 2:27

the guide : Jer 2:2; Psa 48:14, Psa 71:5, Psa 71:17, Psa 119:9; Pro 1:4, Pro 2:17; Hos 2:15; Mal 2:14

TSK: Jer 3:5 - he reserve // thou hast spoken

he reserve : Jer 3:12; Psa 77:7-9, Psa 85:5, Psa 103:8, Psa 103:9; Isa 57:16, Isa 64:9

thou hast spoken : Eze 22:6; Mic 2:1, Mic 7:3; Zep 3:1-5

TSK: Jer 3:6 - backsliding // she is // played

am 3292, bc 612

backsliding : Jer 3:8, Jer 3:11-14, Jer 2:19, Jer 7:24; 2Ki 17:7-17; Eze 23:11

she is : Jer 2:20; Isa 57:7; Eze 16:24, Eze 16:25, Eze 16:31, Eze 20:28; 1Ki 14:23

played : Jer 3:1

TSK: Jer 3:7 - Turn thou // her treacherous

Turn thou : 2Ki 17:13, 2Ki 17:14; 2Ch 30:6-12; Hos 6:1-4, Hos 14:1

her treacherous : Jer 3:8-11; Eze 16:46, Eze 23:2-4

TSK: Jer 3:8 - when for // and given her // feared not

when for : Jer 3:1; 2Ki 17:6-18, 2Ki 18:9-11; Eze 23:9; Hos 2:2, Hos 2:3, Hos 3:4, Hos 4:15-17, Hos 9:15-17

and given her : Deu 24:1; Isa 50:1

feared not : 2Ki 17:19; Eze 23:11-21; Hos 4:15

TSK: Jer 3:9 - lightness // she defiled // committed

lightness : or, fame, Eze 23:10

she defiled : Jer 3:2, Jer 2:7

committed : Jer 2:27, Jer 10:8; Isa 57:6; Eze 16:17; Hos 4:12; Hab 2:19

TSK: Jer 3:10 - Judah // feignedly

Judah : 2Ch 34:33, 35:1-18; Psa 78:36, Psa 78:37; Isa 10:6; Hos 7:14

feignedly : Heb. in falsehood, Psa 18:44, Psa 66:3 *marg.

TSK: Jer 3:11 - The backsliding // justified

The backsliding : Jer 3:8, Jer 3:22; Hos 4:16, Hos 11:7

justified : Eze 16:47, Eze 16:51, Eze 16:52, Eze 23:11

TSK: Jer 3:12 - toward the north // Return // and I will not // for I am // I will

toward the north : Jer 3:18, Jer 23:8, Jer 31:8; 2Ki 15:29, 2Ki 17:6, 2Ki 17:23, 2Ki 18:1

Return : Jer 3:1, Jer 3:7, Jer 3:22, Jer 4:1; Isa 44:22; Eze 33:11; Hos 6:1, Hos 14:1-3

and I will not : Jer 30:11, Jer 33:26; Eze 39:25; Hos 11:8, Hos 11:9

for I am : Jer 31:20; Deu 4:29-31; 2Ch 30:9; Psa 86:5, Psa 86:15, Psa 103:8, Psa 103:17, Psa 145:8; Mic 7:18-20; Rom 5:20,Rom 5:21

I will : Jer 3:5; Psa 79:5

TSK: Jer 3:13 - acknowledge // and hast scattered // under every

acknowledge : Jer 3:25, Jer 31:18-20; Lev 26:40-42; Deu 30:1-3; Job 33:27, Job 33:28; Pro 28:13; Luk 15:18-21; 1Jo 1:8-10

and hast scattered : Jer 3:2, Jer 3:6, Jer 2:20,Jer 2:25; Eze 16:15, Eze 16:24, Eze 16:25

under every : Deu 12:2

TSK: Jer 3:14 - O backsliding // for I am married // one of a city

O backsliding : Jer 2:19

for I am married : Jer 3:1, Jer 3:8, Jer 2:2, Jer 31:32; Isa 54:5; Hos 2:19, Hos 2:20

one of a city : Jer 23:3, Jer 31:8-10; Isa 1:9, Isa 6:13, Isa 10:22, Isa 11:11, Isa 11:12, Isa 17:6, Isa 24:13-15; Eze 34:11-14; Zec 13:7-9; Rom 9:27, Rom 11:4-6

TSK: Jer 3:15 - And I // which shall

And I : Jer 23:4; 1Sa 13:14; Isa 30:20,Isa 30:21; Eze 34:23, Eze 37:24; Mic 5:4, Mic 5:5; Joh 10:1-5, Joh 21:15-17; Eph 4:11, Eph 4:12; 1Pe 5:1-4

which shall : Pro 10:21; Luk 12:42; Joh 21:15, Joh 21:17; Act 20:28; 1Co 2:6, 1Co 2:12, 1Co 2:13, 1Co 3:1, 1Co 3:2; Heb 5:12-14; 1Pe 2:2, 1Pe 5:2

TSK: Jer 3:16 - when // say // The ark // to mind // that be done

when : Jer 30:19, Jer 31:8, Jer 31:27; Isa 60:22, Isa 61:4; Eze 36:8-12, Eze 37:26; Hos 1:10,Hos 1:11; Amo 9:9, Amo 9:14, Amo 9:15; Zec 8:4, Zec 8:5, Zec 10:7-9

say : Jer 7:4; Zep 3:11; Mat 3:9

The ark : Isa 65:17, Isa 66:1, Isa 66:2; Mat 1:11; Joh 4:20-24; Heb 9:9-12, Heb 10:8, Heb 10:9, Heb 10:19-21

to mind : Heb. upon the heart

that be done : or, it be magnified

TSK: Jer 3:17 - the throne // and all the nations // to the name // walk // imagination

the throne : Jer 14:21, Jer 17:12, Jer 31:23; Psa 87:3; Isa 6:1, Isa 66:1; Eze 1:26, Eze 43:7; Gal 4:26

and all the nations : Isa 2:2-4, Isa 49:18-23, Isa 60:3-9, Isa 66:20; Mic 4:1-5; Zec 2:11, Zec 8:20-23

to the name : Isa 26:8, Isa 56:6, Isa 59:19

walk : Jer 7:24, Jer 9:14, Jer 11:8, Jer 16:12, Jer 18:12; Gen 8:21; Num 15:39; Rom 1:21, Rom 6:14; 2Co 10:4, 2Co 10:5; Eph 4:17-19

imagination : or, stubbornness, Deu 29:29 *marg. Jdg 2:19; Psa 78:8

TSK: Jer 3:18 - In // with // out // given

In : Jer 30:3, Jer 50:4, Jer 50:20; Isa 11:11-13; Eze 37:16-22, Eze 39:25-28; Hos 1:11, Hos 11:12; Zec 10:6

with : or, to

out : Jer 3:12, Jer 23:8, Jer 31:8; Amo 9:15

given : etc. or, caused your fathers to possess

TSK: Jer 3:19 - How // put thee // pleasant land // goodly heritage // Thou shalt // shalt not // from me

How : Jer 5:7; Hos 11:8

put thee : Jer 3:4, Jer 31:9, Jer 31:20; Joh 1:11-13; 2Co 6:17, 2Co 6:18; Gal 3:26, Gal 4:5-7; Eph 1:5; 1Jo 3:1-3

pleasant land : Heb. land of desire, Jer 12:10; Psa 106:24; Eze 20:6; Dan 8:9, Dan 11:16, Dan 11:41, Dan 11:45

goodly heritage : Heb. heritage of glory, or beauty, Pro 3:35; 1Pe 1:3, 1Pe 1:4

Thou shalt : Jer 3:4; Isa 63:16, Isa 64:8; Mat 6:8, Mat 6:9; Rom 8:15-17; Gal 4:5

shalt not : Jer 32:39, Jer 32:40; Heb 10:39

from me : Heb. from after me

TSK: Jer 3:20 - husband // so have

husband : Heb. friend, Hos 3:1

so have : Jer 3:1, Jer 3:2, Jer 3:8-10, Jer 5:11; Isa 48:8; Ezek. 16:15-52; Hos 5:7, Hos 6:7; Mal 2:11

TSK: Jer 3:21 - A voice // for they have // and they have

A voice : Jer 30:15-17, Jer 31:9, Jer 31:18-20, Jer 50:4, Jer 50:5; Isa 15:2; Eze 7:16; Zec 12:10-14; 2Co 7:10

for they have : Num 22:32; Job 33:27; Pro 10:9, Pro 19:3; Mic 3:9

and they have : Jer 2:32; Isa 17:10; Eze 23:35; Hos 8:14, Hos 13:6

TSK: Jer 3:22 - Return // we

Return : Hos 6:1, Hos 14:1, Hos 14:4

we : Jer 31:18; Isa 27:8; Son 1:4; Hos 3:5, Hos 6:1, Hos 6:2, Hos 13:4, Hos 14:8; Zec 13:9

TSK: Jer 3:23 - in vain // in the Lord

in vain : Jer 3:6, Jer 10:14-16; Psa 121:1, Psa 121:2; Isa 44:9, Isa 45:20, Isa 46:7, Isa 46:8; Eze 20:28; Jon 2:8, Jon 2:9

in the Lord : Jer 14:8; Psa 3:8, Psa 37:39, Psa 37:40, Psa 121:1, Psa 121:2; Isa 12:2, Isa 43:11, Isa 45:15, Isa 45:17, Isa 63:1, Isa 63:16; Hos 1:7; Joh 4:22

TSK: Jer 3:24

Jer 11:13; Eze 16:61, Eze 16:63; Hos 2:8, Hos 9:10, Hos 10:6

TSK: Jer 3:25 - lie down // for we have sinned // we and our // and have not

lie down : Jer 2:26, Jer 6:26; Ezr 9:6-15; Psa 109:29; Isa 50:11; Lam 5:16; Eze 7:18; Dan 12:2; Rom 6:21

for we have sinned : Jer 2:17, Jer 2:19; Deu 31:17, Deu 31:18; Ezr 9:6; Eze 36:32

we and our : Jer 2:2; Ezr 9:7; Neh 9:32-34; Psa 106:7; Isa 48:8; Lam 5:7; Dan 9:6-9

and have not : Jer 22:21; Jdg 2:2; Pro 5:13; Dan 9:10

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Jer 3:1 - They say // Shall not that land be greatly polluted? // With many lovers

They say or, Men use to say . If this, with the four following verses, belong to the former chapter, then it seems to express God’ s condescension to them: q. d. Though if a woman forsake her husband, and be married to another man, the law will not permit him to receive her again; yet God would receive thee again upon thy returning to him; but thou choosest rather obstinately to adhere to thy other confidences, wherein thou shalt not prosper. But if we look upon them as beginning a new argument, then here God declares his readiness to receive them again upon their repentance, though it be very unusual for husbands so to do, when their wives have proved treacherous unto them, in betaking themselves to other husbands; and so this chapter may very well begin with such a proverbial speech, They say , or, Men use to say , or, It is commonly said. Put away his wife ; or give her a bill of divorce, Deu 24:1 . Shall he return unto her again? q. d. He cannot take her again, according to the law, Deu 24:1-4 . Or rather, will a man do such a thing? If the law were not against it, would any man be so easily wrought upon as to take her again? No, certainly. It is an argument from the less to the greater, to set forth God’ s great lenity towards them: q.d. If a husband should turn away his wife merely because he pleased her not, though she gave him no just cause, and she should bestow herself on another, he would not be reconciled to her, neither might he take her again; but you have gone a whoring from me, and sufficiently provoked me to reject and turn you off. I will dispense with my own law for your sakes, and will act by my prerogative; I am ready to be reconciled, to follow them that fly from me, as in the close of the verse, and Zec 1:3 Mat 3:7 . God will pardon sins of apostacy, and falls after repentance.

Shall not that land be greatly polluted? Heb. in being profane be profaned . Would not so great a sin greatly pollute a state or nation? Lev 18:27,28 . It must needs be polluted by such marriages to and fro, and promiscuous couplings, Deu 24:4 .

With many lovers not with one only, as being sufficient to make thee an adulteress, but a common strumpet, joining in fellowship with divers associates and companions, or many idols.

Poole: Jer 3:2 - Lift up thine eyes // Unto the high places // high places // And see where thou hast not been lien with // In the ways // As the Arabian

Lift up thine eyes do but look, and consider whether I do charge thee wrongfully or no.

Unto the high places: he directs her to the places of her whoredoms and idolatries, called

high places being principally upon hills, 2Ki 21:3 , and divers other places, though sometimes in valleys, Jer 2:23 ; which notes also her impudence, that whereas other whores affected privacy, she should be filthy in the open view.

And see where thou hast not been lien with thy filthiness has been every where so frequent, that thou canst scarce show a place that hath been free from thy pollutions, Jer 3:6,13 , where there are not the footsteps of thy fornications and idolatries.

In the ways viz. to allure passengers, see Eze 16:24,25 and waiting for them, viz. thy associates; not being drawn by others’ allurements, but thine own lasciviousness.

As the Arabian an allusion to the manner and custom of that people, either lying in wait by the way for passengers, as robbers use to do, Hos 6:9 , they being noted for robbers. Or rather, in way of traffic, that were wont to pitch their tents by the way-sides, that they might meet with their customers to trade, as they passed along; very properly pointing out the practice of harlots. See Pro 7:11,12 . Thy wickedness; not only thy idolatries, but all other thy wicked courses.

Poole: Jer 3:3 - Therefore the showers have been withholden // Thou hadst a whore’ s forehead

Therefore the showers have been withholden viz. by me, according to my threatening, Lev 26:19 Deu 28:23,24 , i.e. a drought sent upon thee, either as a punishment of thy wickedness; thus public sins bring public judgments; or as an aggravation of it; and then it must be read though , as it often is; q. d. notwithstanding the great drought; and this the last words of the verse seem to favour. There hath been no latter rain : this, added to showers before mentioned, seems to imply there had been no former nor latter rain, the former for the springing of the corn, the latter for the plumping and ripening it; this coming a little before harvest.

Thou hadst a whore’ s forehead: for all this, thou didst still remain impudent and obstinate, as ashamed of nothing, Jer 6:15 ; thus proverbially expressed, because shame doth first and mostly appear in the forehead. Thus antichrist’ s impudence is expressed, Rev 17:5 . And some ancient heretics were called effrontes .

Poole: Jer 3:4 - Wilt thou not from this time // Cry unto me, My father // The guide of my youth

Wilt thou not from this time viz. that I have withholden showers? Some refer this,

1. To the time to come; Wilt thou not yet be wise, and for the future seek to me, having found all thy other ways successless? Isa 9:13 Jer 8:14 .

2. To the time present; How canst thou challenge me for my present severity, and continuing it towards thee, when thou still retainest thy filthiness, thy whore’ s forehead, Jer 3:3 . Thou still continuest worshipping idols, and yet fanciest thyself faithful to me.

3. To the time past, i.e. Hast thou not all along pretended kindness to me, and as if thou hadst walked close with me? 2Ki 17:32,33 Eze 23:39 .

Cry unto me, My father wilt thou not as a child call upon, me, whom thou hast thus greatly provoked, and own me as a father? Jer 3:19 ; for such have I been to thee, Psa 103:13 Mal 1:6 3:17 .

The guide of my youth either on whom I have depended, as being brought up by thee; or the submissive expression of a wife seeking to be reconciled to her husband, that God would be to her as he had been in the days of her youth; such a case as is expressed 1Co 7:11 ; words of flattery usual with hypocrites: or rather, being married to thee in thy youth; a periphrasis for husband, Pro 2:17 ; which argues great tenderness towards her, Jer 3:2 . Thus the tenderness of this relation is expressed Mal 2:14 , and so God is said to espouse them to himself Eze 16:8 .

Poole: Jer 3:5 - Will he reserve his anger for ever? // his anger // The end // Behold, thou hast spoken and done evil things as thou couldest

Will he reserve his anger for ever? here being a defect of the noun, the Jews supply it with thy sin , Isa 43:25 , but the most and best, as we do,

his anger Compare it with Jer 3:12 Psa 103:9 Nah 1:2 , in which texts there is a defect of the same word. This may seem to be the words of the prophet, and so the connexion is easy with the foregoing words: q.d. If thou wouldst do so, try me now, &c.: would he reserve his anger? would he not be reconciled? but thou hast taken quite another course. Or they may be the words of God, as it were, teaching his people how they should accost him: God is more forward and earnest for reconciliation than sinners themselves.

The end the same with the former for ever.

Behold, thou hast spoken and done evil things as thou couldest: God’ s challenge of the people, charging them, either with their resolved wickedness, that they had made good all their evil words by their evil actions, they had even done as they said; or rather, with their hypocrisy: q.d. Notwithstanding all thy former promises, yet thou persistest still in thy lewdness and obstinacy, Isa 58:2 Hos 7:14 .

Poole: Jer 3:6 - The Lord said also, or again // Unto me // In the days of Josiah the king // Hast thou seen that which backsliding Israel hath done

The Lord said also, or again showing that here begins a new sermon, in which the prophet from God,

1. Declares Israel’ s apostacy, and how it fared with them for it.

2. Aggravates Judah’ s sin for not taking warning.

3. Issues forth an invitation of them both to repentance, with a promise of acceptation, and reuniting them under the Messiah.

4. Relates the compliance of the faithful among them with this invitation.

Unto me viz. by revelation; for he speaks of things that Israel had done when they were carried away by the king of Assyria, 2Ki 17:5-13 , long before Jeremiah was born; therefore he saith, Hast thou not seen, i.e. considered, wherefore God gave her a bill of divorce?

In the days of Josiah the king when he would have purged the land, and restored the pure worship of God.

Hast thou seen that which backsliding Israel hath done viz. the ten tribes, who fell off from Judah, and set up a distinct kingdom of their own under Jeroboam? what they did, viz. in their idolatries? expressed in the next words, and Jer 2:20 ; see there; when they openly apostatized from God, and that with one common consent, insomuch that all their kings proved wicked and idolatrous; and possibly it may look as far back as Solomon’ s defection, 1Ki 11:4 , &c., which may now come in remembrance.

Poole: Jer 3:7 - Turn thou unto me // Her treacherous sister Judah

Turn thou unto me viz. by repentance, Act 3:19 . Although she had been so vile and abominable, yet the Lord waited in expectation of her return.

Her treacherous sister Judah: Benjamin is also here comprised, but Judah being the chief is only named, these two abiding together after the other ten revolted to Jeroboam; called Israel’ s

sister because they were all descended from the patriarch Jacob, Eze 16:46 ; compare Eze 23:2,4 ; and treacherous, or the treacherous one , because of her frequent revolts, 2Ch 21:6 , &c.; 2Ch 24:17,18 , and many other times, and after as frequent renewed covenants and promises, both in conjunction with the rest of the tribes, Deu 5:2,3,23 , &c.; Deu 29:10-12 , &c., and afterwards, 2Ch 13:9,10 , &c.; 2Ch 15:12 , &c.; 2Ch 23 16 29:10 . Saw it , i.e. they were not strangers to it, but knew it, as the word is, Psa 40:3 . They could not but know how I had dealt with Israel.

Poole: Jer 3:8 - I saw // treacherous // When for all the causes // Given her a bill of divorce

I saw: q.d. That which others discern not I saw well enough, viz. both her hypocrisy and dissimulation, and her incorrigibleness notwithstanding what had befallen Israel, whose correction should have been her instruction; thus God speaks of the notice he took of both, Jer 23:13,14 . Israel is said to be backsliding, but Judah

treacherous because she retained the worship of God, though she did often privately and closely embrace idols. and sometimes publicly, under Manasseh, and Ahaz, and other wicked kings:

When for all the causes or notwithstanding all the ground and reason I had to deal so with Israel in regard of her adulteries, as to put her away.

Given her a bill of divorce delivered her up into the hands of the Assyrian, where God took from her the title of being his church, 2Ki 17:5,6 , &c., which he calls here a bill of divorce; not such a one as the Jews were allowed to give upon every slight ground, (for such a one God denies that ever he gave them, and challengeth them to produce it, Isa 1:1 ) but upon just and great occasion, viz. her playing the adulteress against him in her idolatries. Feared not, i.e. was neither afraid of giving me offence, nor of the like punishment. But went and played the harlot also; although she had seen the judgment of God executed upon Israel before her eyes, which made it the more stupendous, that she would take no warning by her sister’ s sufferings, Pro 28:14 , yet she went on still, Eze 23:11,12 , &c.

Poole: Jer 3:9 - The lightness of her whoredom // lightness of her whoredom // Defiled the land // With stones and with stocks

The lightness of her whoredom whether of Judah’ s or of Israel’ s is not agreed upon, but the right applying of it doth depend much upon the right acceptation of the word lightness , which comes from a Hebrew word that signifies voice ; and so it may refer either to the noise or fame of it, that would fly abroad, and thus it is applied to Israel, i.e. though Israel’ s whoredoms were never so much blazed abroad, yet Judah regarded it not. Or it may be taken for the heinousness of it, a crying voice, as Gen 4:10 , and so by an hypallage, her whoredoms of fame , or notorious whoredoms; and is not ill expressed here by

lightness of her whoredom noting her impudence in it, as we use to term a common harlot a light woman; and thus it is applied to Judah, both the foregoing and following words seeming to be an aggravation of Judah’ s refractoriness.

Defiled the land brought the whole land under the imputation of filthiness.

With stones and with stocks i.e. with idols made of stone and wood, a metonymy of the matter, to note the baseness of the fact.

Poole: Jer 3:10

Though God saw what she did, and though she saw the shameful idolatry of Israel, and what she had suffered, yet she was not warned; see Jer 3:8 ; but fell to idolatry under Manasseh, who undid what Hezekiah had done, 2Ch 33:3 , though under fair pretences she dissembled with God in the days of Josiah, 2Ch 34:32,33 , as appeared by her sudden revolt, viz. in less than three months after Josiah’ s death, 2Ki 23:31,32 .

Poole: Jer 3:11

Was less vile, hath more to say for herself; Judah’ s sin being greatly aggravated compared with Israel, Eze 16:51 23:11 . See Luk 18:14 . For though Israel’ s sins were more, and their idolatry continued, yet in Judah it was more heinous,

1. Because of their unruly headstrongness, that broke the reins and restraint which their external worship ought to have had upon them.

2. Because of their stupid security in not being warned by the judgments that they had seen befall Israel for the very same things.

3. Because of their intolerable pride, boasting that their state was still unshaken.

4. Because of their gross perfidiousness in making promises, and breaking them, which Israel did not, because she brought not herself under such solemn and frequent obligations: see Jer 3:7 . LastLy, Because they were a great deal more zealous in their idolatries than Israel was, viz. under Manasseh, when they slew all the prophets of the Lord.

Poole: Jer 3:12 - Go // Toward the north // And I will not cause mine anger // To fall // For I am merciful

Go: it may possibly be used here as an adverb of exciting, namely, to go, as is usual; or it notes speed, Go quickly, out of hand; not locally, but set thy face, Jer 2:2 , or feet, that way, or by thy office address thyself to them, viz. by way of proclamation, crying aloud; possibly implying the distance of place: this voice may in time reach them, though a great way off. Or rather the deafness of Israel, or the obdurateness of Judah, that they might hear what God saith to Israel, conceive hope, and be reclaimed by their example, and be excited to emulation.

Toward the north i.e. to Assyria and Media, and the regions thereabouts, that lay northward from Judea, whither the ten tribes were carried by Tiglath-pileser and Shulmaneser, 2Ki 15:29 17:6 .

And I will not cause mine anger upon condition of returning to their former true worship of God, that thereby Judah might be awakened, he promiseth that he will not let his anger, or his face , as in the Hebrew, (because anger principally appears in the face,) his angry face , or countenance, to be upon them; so it is used Lev 17:10 Psa 34:16 ; and not be inexorable, viz.

for ever which is to be supplied from the next words; for otherwise his anger lay heavy upon them at this time.

To fall a metaphor from things on high that drop down to the hurt of whatever is under them, and so Jer 23:34 : compare Gen 19:24 .

For I am merciful: here is the ground of this conditional promise, taken from the nature of God, that sinners may not despair, Psa 86:15 103:8,9 , &c.

Poole: Jer 3:13 - Only acknowledge thine iniquity // Hast scattered thy ways to the strangers

Only acknowledge thine iniquity which will be the evidence of thy repentance, without which thou canst not lay claim to any pardon, Pro 28:13 Isa 55:7 . This is spoken by way of limitation, lest the Israelites should fancy a too easy pardon from God’ s merciful nature. Exhortations to repentance should always accompany the exhibition of promises.

Hast scattered thy ways to the strangers viz. to other nations, or rather to other gods, or to idols, running here and there, up and down, like a light, impudent harlot. sometimes to one, sometimes to another, thus sucking in divers superstitions, called

scattering thy ways Jer 3:6 2Ki 17:4,9,10 Jer 2:23,25 . Feet , whereby we go on in ways; a metaphorical metonymy. Ye have not obeyed my voice; so that your sin is not a sin of ignorance, but of obstinacy, shutting your ears against my counsels, which I sent you by my prophets for your reclaiming, 2Ki 17:13 , &c.

Poole: Jer 3:14 - Turn, O backsliding children // One of a city, and two of a family // I will bring you to Zion

Turn, O backsliding children for I am married unto you; I am in covenant with you, Deu 29:1,10-12 , &c., and this covenant, notwithstanding all your unfaithfulness, I am ready to renew with you, Hos 2:19,20 .

One of a city, and two of a family: this word family is not always to be taken strictly for a household; for then the expression would seem to imply more in a family than in a city; but frequently for a country or nation; compare Gen 12:3 , with Gen 22:18 ; see Jer 1:15 ; or for a tribe ; and this may partly respect the fewness of those that will be found penitents and return. God will have a sprinkling in every city, and in every family, or tribe, or country. But chiefly it respects God’ s exact care of them, that being now married to them, there shall not be one in a city, or two in a country or tribe, but he will find them out; if there be but one or two, he will not overlook them: this seems to be intimated Isa 27:12 , a text that points at the same thing.

I will bring you to Zion i.e. to JerusaLem, a type of the church; a double metonymy of the subject. It is the manner of the prophets, when they are treating of temporal deliverances, especially from Babylon, frequently to break out abruptly into the spiritual deliverance by Christ, and so probably he doth here; and therefore bringing them to Zion must be understood, either of joining them to his church under the Messiah, or bringing them again to worship with Judah at Jerusalem; as may seem to be intimated, Jer 31:6 ; but the ten tribes did never return into their own land, and therefore that text must be understood of a spiritual going up to Zion, viz. when all Israel shall be saved, Rom 11:26 . See Isa 56:7,8 66:20 ; and this chapter, Jer 3:18 . Thus we may look upon this part of the prophecy to have respect, partly to what God was at that time about to do, in this verse; and partly what he would hereafter do, when they should be again settled in their own land, under the Messiah, Jer 3:16-19 .

Poole: Jer 3:15 - Pastors // According to mine heart // Which shall feed you with knowledge and understanding

Pastors either civil magistrates, which are sometimes so called, Mic 5:5 ; or rather ecclesiastical, as appears both from the reason of God’ s judgments upon Israel, viz. their pastors being generally either thieves or dumb dogs; and also from the nature of their office, in the close of the verse, and thus they are called Eph 4:11 .

According to mine heart such as I will both choose for you and approve of, and that shall faithfully and skilfully declare unto you my mind; which intimates not only a single act of deliverance, but his constant preservation of them.

Which shall feed you with knowledge and understanding: this notes either the nature of their food: see Neh 8:8 Mal 2:7 . Or rather the manner of their feeding: see Psa 78:72 1Pe 5:2 . See more of this promise Jer 23:4 .

Poole: Jer 3:16 - When ye be multiplied // In those days // The ark // The ark of the covenant // Neither shall it come to mind

When ye be multiplied after the growth of the church under the Messiah.

In those days pointing at the great work of conversion that should be among them, especially in the days of the Messias, and how greatly the church should be increased by the accession of the Gentiles, a beginning whereof we read Act 2:41 4:4 .

The ark a synecdoehical expression for all the legal ceremonies, whereof the ark was a chief part: the sense is, that whole worship, with all the rites and ceremonies belonging to it, should wholly cease, Christ being come, who was the substance of what the ark and all other rites did but shadow out for a time he being now our propitiatory, instead of the covering of the ark or mercy-seat, Rom 3:25 ; he answers all the uses and purposes thereof. In the ark was laid up the manna, Aaron’ s rod, and the tables of the law , Heb 9:4 . He is now the bread of life, Joh 6 35 , he is our rod of government, Psa 23:4 , in him is the whole law fulfilled, Rom 10:4 ; and now God shall reign gloriously in his church by his word and Spirit, and shall be so worshipped without ceremony, Joh 4:21,23 . For if this so eminent and comprehensive a token of God’ s presence must cease in the days of the gospel, much more the temple service, with all the rites belonging to it, Joh 1:17 Col 2:17 Heb 10:8,9 .

The ark of the covenant called also the ark of the testimony , Exo 25:22 30:26 31:7 ; and the reason is, because the two tables of the law, which were the testimony or witness of the covenant, were closed up in it, Exo 25:16,21 40:20 .

Neither shall it come to mind & c., i.e. it shall be no more in use, neither shall there be any miss of it, or any thing like it, there shall be no such thing; men shall not trouble their thoughts about it, or mention it; compare Isa 65:17 ; or repair to it as an oracle to receive the answers of God; nor for God’ s worship; compare Jer 16:14,15 ; or the place of its residence, as if no where else to be had; in a word, it shall not at all be had in honour or respect, or made much of. The word hve hhasah , done or made , signifies to magnify, as it seems to be used, Deu 32:6 1Sa 12:6 . The whole church shall now be the throne of God, Jer 3:17 , to which purpose the ark formerly served; now God foreseeing, partly how hard a thing it would be to be believed, and partly the pleas that the corrupt wit and invention of man would find out for the retaining of these rites, and by consequence their lothness to forego them, he useth such a heap and variety of expressions to the same thing, that he may leave no room for doubting in a thing so plainly and fully prohibited in gospel times.

Poole: Jer 3:17 - They shall call Jerusalem the throne of the Lord // All the nations shall be gathered unto it // nations // To the name of the Lord // Neither shall they walk any more after the imagination of their evil heart // imagination

They shall call Jerusalem the throne of the Lord instead of the ark, whereon was the mercy-seat, now the church, typified by Jerusalem, Gal 4:26 Rev 21:2 , shall be the place of God’ s residence, where by his Spirit he will rule and act in his word and ordinances, and in special the Messias. See Jer 14:21 , and Jer 3:16.

All the nations shall be gathered unto it intimating both their readiness to come in, and their number, according to first prophecy of Jacob, Gen 49:10 . See Isa 2:2 . By

nations here understand either the ten tribes, who are called many people, both Israel and Judah united, their distance being taken away; see Jer 3:18 ; or rather some of all nations, that shall flock into the gospel church; for when the prophets foretell this state, they generally usher it in with the return of this people, at which time the church shall be greatly enlarged.

To the name of the Lord to Jerusalem, i.e. dwelling in Jerusalem, or where the Lord placed his name, viz. of old in Jerusalem, Psa 122:2,3 , &c., but now in the church, Rev 21:2,3 , without ark or temple, Rev 21:22 , where he will be known as it were by his proper name, Isa 60:9 , or as manifest in the flesh.

Neither shall they walk any more after the imagination of their evil heart both Jew and Gentile shall now conform themselves to the will of God, Isa 2 3 . The word

imagination here comes from a root that signifies to see , and thus it is sometimes applied to the judgment, Psa 17:2 , and sometimes to the affection, Psa 66:18 ; here it may comprehend both, they will follow neither their own judgment nor affection, but wholly the word of God. The word is thus phrased Num 15:39 Ecc 11:9 ; some read it after the hardness , Deu 29:19 .

Poole: Jer 3:18 - The house of Judah shall walk with the house of Israel // Of the north // To the land

The house of Judah shall walk with the house of Israel these two kingdoms shall become one, that had been so long divided; the enmity that was between them shall be taken away, and they shall walk hand in hand in a friendly manner one with another, which is implied in this phrase of walking together, Psa 55:14 Amo 3:3 ; and this points at their incorporating into one body united by the same Spirit, as members of the same body under Christ their Head, and that without distinction of nations. See Isa 11:12,13 Eze 37:16,17 Eph 2:14-16 3:6 .

Of the north viz. of their captivity: see the place, Jer 3:12 .

To the land viz. Canaan; both a promise of their enjoying again their ancient possession at their last conversion, and typifying the church of Christ, which they shall be of, when brought out of their spiritual captivity.

Poole: Jer 3:19 - How shall I // Put thee among the children // And give thee a pleasant land // A goodly heritage // Of the hosts of nations // And I said, Thou shalt call me, My father

How shall I words that speak either, first, God’ s putting them to their own thoughts, how they could think he should bring such a perfidious people as they were into the land which he had promised; else, secondly, his considering within himself how or what course he should take to bring such a thing about, and accomplish it, they had so greatly degenerated from him and disobliged him; see Hos 6:4 ; both implying that such a thing could not be brought about without repentance and true conversion to him, wrought by his free grace, Eph 1:5,6 .

Put thee among the children esteem thee as my child, till thou give some clearer proof and demonstration of thy repentance.

And give thee a pleasant land how shall I put thee into possession of that pleasant land of desire that I have promised thee? Canaan is so called, Psa 106:24 Dan 8:9 11:16,41 .

A goodly heritage Heb. heritage of glory , or beauty: see Isa 4:2 .

Of the hosts of nations so called, either because possessed by several potent nations, Num 13:28 Deu 4:38 ; or rather, it may note the great hosts and multitudes of nations, or Gentiles, that should be joined to them in the gospel church, viz. of God’ s elect, and so a heritage of the greatest delights, or the desire of nations; a people to whom all the nations would desire to flock; see Eze 20:6 ; and may be spoken also of the heavenly Canaan: the LXX. render it, the heritage of God, the omnipotent Governor of the nations.

And I said, Thou shalt call me, My father: God comes now to a resolution how he would do it. Either it is a direction: q.d. On this condition, that thou wilt own me, and not return any more to idols, this shall be done; or a promise, I will cause thee to own me, and give thee perseverance, that thou shalt not depart from me; and this is very applicable to the work of Christ; see Joh 1:12 ; see also 2Co 6:17,18 ; and the condition is indeed no more than God promiseth to effect in them.

Poole: Jer 3:20

God hereby telling her what she had formerly been, endeavours to engage her to what she ought to be, namely, considering her former unfaithfulness in time past, how she ought to carry it for the future. See 1Pe 4:3 .

Poole: Jer 3:21 - A voice was heard // Upon the high places // Weeping and supplications // Of the children of Israel // They have perverted their way, and they have forgotten the Lord their God

A voice was heard: here the prophet seems to express Israel’ s repentance and turning to God; and that which they were at present engaging themselves in; (the word being participial, and in the present tense;) delivered in a prophetical style, as that in Jer 31:15 ; and that not only out of a sense of their judgments that they were under, but chiefly of their sins they were guilty of, and the pardon of which they were now begging. which is intimated by weeping and supplication.

Upon the high places viz. that their cry might be the more public, both open and loud, Jer 22:20 Mat 10:27 ; possibly alluding to the usual practice of praying on the tops of houses in great calamities, Isa 15:3 22:1 Jer 7:29 1 ,

Weeping and supplications or rather, weeping supplications ; showing the intenseness of it; praying in weeping, and weeping in prayer , Zec 12:10 , like Peter’ s weeping, Mat 26:75 .

Of the children of Israel the end of which might be to provoke Judah also to repentance, or otherwise to charge upon them their stupidity, and threaten them with the like judgments, if they would not return upon Israel’ s example.

They have perverted their way, and they have forgotten the Lord their God: this expresseth rather the matter of their prayer than the cause of it, Lam 5:16 , drawn chiefly from their sins, as also from their calamities.

Poole: Jer 3:22 - Return // I will heal your backslidings // Behold, we come unto thee // For thou art the Lord our God

Return viz. repent for sin and from sin. Here God calls upon them, and invites them to consider whither they are going, and to hearken unto the voice of his ministers, Hos 14:1 Act 3:19 . See Jer 3:12 . God doth as it were bid them hearken to his messengers, and then he will heal their backsliding.

I will heal your backslidings i.e. idolatries , whereby you turned from me, and rebelled against me; I will take you into that state, as if you had never turned from me; I will make all whole again among you, and reconcile you to myself, Isa 57:18 Jer 32:40 . See Zec 10:6 13:9 . I will not only remove your judgments, but your sins also shall be forgiven.

Behold, we come unto thee This is either God’ s framing their answer for them, prescribing the manner and form of their repentance, by a figure called mimesis , Hos 14:2,3 ; or it is their reply to God by way of promise, which they performed under Josiah, 2Ki 22 2Ki 23 , which with their confession reacheth to the end of the chapter.

For thou art the Lord our God words expressing the strongest inducements to it imaginable, because God hath right to them, is willing to accept them, and able to save them, Isa 55:7 Jer 14:22 .

Poole: Jer 3:23 - From the hills // The multitude of mountains // Quest // Answ // In the Lord our God is the salvation of Israel

From the hills i.e. either from their idols , which were worshipped upon hills, a metonymy of the subject, Jer 2:20 , idols of the hills ; or from any other external power whatsoever, either of persons or things, as the strength of hills, or forts, high places, and strong places, and assistance from kings, Hos 14:3 .

The multitude of mountains viz, the abundance of them that they have in their mountains, or the multitude of sacrifices which they offer in the mountains, or to multiply sacrifices.

Quest. But doth not the psalmist hope for salvation from the hills? Psa 121:1 .

Answ Yes, the hills of the Land of Promise, which were a pledge of God’ s favour to his people, especially those two of Zion and Moriah, where God did peculiarly manifest his presence, Ps 87 .

In the Lord our God is the salvation of Israel or, our salvation which we do now acknowledge is only in our God, and not in idols, of which we have had ample experience, Psa 44:7 130:7,8 . See Isa 43:10,11 Ho 13:4,9 .

Poole: Jer 3:24 - Shame // From our youth

Shame either in general put for sin, which causeth shame, a metonymy of the effect; for that brought shame first into the world, Gen 2:25 . Or in particular the idol Baal, called the shameful thing , Jer 11:13 Hos 9:10 . Hath devoured the labour of our fathers : q.d. This hath been the fruit of our idolatry, to have all things go to ruin, both in respect of expense; that which our fathers having got for themselves and us by their industry, they have expended upon Baal, and other idols, Eze 16:16-21 ; and also of the heavy judgments that God brought upon us for it, Jer 5:17 .

From our youth either with reference to the nation, ever since they began first to be a people unto God, and followed him in the wilderness, Jer 2:2 ; or rather, ever since we were born, or took notice of any thing, thus it was from time to time; we find from our childhood that our fathers have laboured in vain, and all things have succeeded ill with us, because of their departure from God. Their flocks and their herds, their sons and their daughters : all these things are mentioned to show that they did thrive in nothing; but either a blast upon all from God, Hos 9:11 , to the end; Mal 2:2,3 ; or idolatrous sacrifices, consumed all, Amo 4:4,5 , the idols not sparing even their very children, Psa 106:37 ; or the enemy spoiled them of all, Jer 5:17 ; and all this as the sad effect of their idolatries.

Poole: Jer 3:25 - We lie down in our shame // Our confusion covereth us // We and our fathers // From our youth even unto this day

We lie down in our shame we are perplexed and confounded within ourselves; we are such a reproach, both to God and man, that we cannot but lift up our hands for shame, even we, that had once a whore’ s forehead, Jer 3:3 , but must lie down in our shame; an expression to set forth tho greatness of their repentance and sorrow; as one in great perplexity, not knowing what to do, throws himself down upon his couch or bed, 1Ki 21:4 .

Our confusion covereth us a metaphor from persons muffled up in the bed-clothes, as ashamed to be seen: the like expression Psa 44:15 .

We and our fathers this notes the universality of their sins, the whole generation of us, like fathers, like children. True confession wraps up our own and others’ sins, Ezr 9:7 Neh 9:33,34 Ps 106:6,7 Jer 14:20 , and keeps us from all excuse by others’ examples, 2Ki 17:41 , which gross guilt of theirs in this kind is described Jer 44:17 .

From our youth even unto this day: as the former sets forth the universality of their sins, so this the continuance of them, Deu 9:7 2Ki 17:34,41 .

Haydock: Jer 3:1 - It // Woman // Lovers

It. Hebrew, "a saying." Septuagint, "If," &c., Deuteronomy xxiv. 1. (Haydock) ---

Woman. Hebrew, "land." ---

Lovers. Septuagint, "shepherds," (Calmet) seeking aid from idols and foreigners.

Haydock: Jer 3:2 - High // Ways // Robber

High. Literally, "straight forward." (Haydock) ---

On the hills, idolatry and immorality prevailed. ---

Ways, where harlots used to sit, Genesis xxxviii. 14., and Proverbs vii. 9., and xxxiii. 27. ---

Robber; "Arab," (Chaldean, &c.) or "crow." (Septuagint) (Calmet) ---

No sin is so great as to be irremissible to the true penitent. (Worthington)

Haydock: Jer 3:3 - Rain

Rain; about November, Deuteronomy xi. 14. This drought happened under Josias, (chap. v. 24.) and was different from that specified, chap. viii. 13., and xiv. 1.

Haydock: Jer 3:4 - Guide

Guide. Husband, Proverbs ii. 16., and Joel i. 8.

Haydock: Jer 3:5 - Wilt

Wilt. Hebrew, "will he," &c. The faithless people will not use this language, but do all the evil possible.

Haydock: Jer 3:6 - Days // Rebellious

Days, before the 18th year. God now pronounces sentence (Calmet) on all. (Haydock) ---

Rebellious, a faithless wife. The kingdom of Israel gave way to idolatry first. But the people were less favoured than Juda, which had many prophets and good kings, the temple, &c. Moreover, the misfortunes of Israel did not open the eyes of their brethren. (Calmet) ---

Both the ten tribes, and the two tribes (Worthington) which adhered to the line of David, prevaricated. (Haydock)

Haydock: Jer 3:10 - Falsehood

Falsehood. Their reform was only apparent, under Joas, &c. (Calmet)

Haydock: Jer 3:11 - Soul

Soul, and appeared comparatively innocent, ver. 6., and Ezechiel xvi. 51. (St. Jerome) ---

Yet neither of them was excusable. (Worthington)

Haydock: Jer 3:12 - North // Face

North. Samaria, or rather Assyria, where the people were captives. ---

Face, in anger.

Haydock: Jer 3:13 - Ways

Ways, dividing thy love, and adoring idols with me.

Haydock: Jer 3:14 - Kindred

Kindred. Only few Israelites returned under Cyrus. The rest came by degrees, though it was more fully accomplished by the conversion of the Gentiles.

Haydock: Jer 3:15 - Pastors

Pastors. Zorobabel, &c., but more particularly Christ and his apostles.

Haydock: Jer 3:16 - Ark

Ark. It was no longer at Jerusalem. The law and its figures cease.

Haydock: Jer 3:17 - All

All. Many might embrace the Jewish religion. But the predictions of the prophets on this head, were not verified, till the gospel was preached. (Calmet) ---

Then many embraced the faith: several captives also returned to God. (Worthington)

Haydock: Jer 3:18 - North

North. Septuagint add, "and from all places" where the Jews were in captivity. (Haydock) ---

Many thus returned to their own country, ver. 14. (Calmet) ---

Israel had been led into captivity sooner, but all were released at once. (Theodoret) (Worthington)

Haydock: Jer 3:19 - Gentiles // Me

Gentiles, which they all covet, or to which they are invited in the Church. (Calmet) ---

Me. On these conditions thou shalt be restored. (Haydock)

Haydock: Jer 3:21 - God

God. Hence proceed these miseries and lamentations.

Haydock: Jer 3:23 - Liars

Liars, unfruitful; and the idols have left us empty. (Calmet) ---

They were placed on the hills. (Houbigant)

Haydock: Jer 3:24 - Confusion

Confusion. Thus Baal was styled Boseth, contemptuously, Jeremias xi. 13.

Haydock: Jer 3:25 - Shame

Shame. We are justly punished with exile, (Calmet) and death. (Menochius)

Gill: Jer 3:1 - They say, if a man put away his wife // and she go from him // and become another man's // shall he return unto her again // shall not that land be greatly polluted // but thou hast played the harlot with many lovers // yet return again to me, saith the Lord

They say, if a man put away his wife,.... Or, "saying" ^w; wherefore some connect those words with the last verse of the preceding chapter, as if they were a continuation of what the Lord had been there saying, that he would reject their confidences; so Kimchi; but they seem rather to begin a new section, or a paragraph, with what were commonly said among men, or in the law, and as the sense of that; that if a man divorced his wife upon any occasion,

and she go from him; departs from his house, and is separated from bed and board with him:

and become another man's, be married to another, as she might according to the law:

shall he return unto her again? take her to be his wife again; her latter husband not liking her, or being dead? no, he will not; he might not according to the law in Deu 24:4 and if there was no law respecting this, it can hardly be thought that he would, it being so contrary to nature, and to the order of civil society:

shall not that land be greatly polluted? either Judea, or any other, where such usages should obtain; for this, according to the law, was causing the land to sin, filling it with it, and making it liable to punishment for it; this being an abomination before the Lord. The Septuagint, Vulgate Latin, and Arabic versions, render it, "shall not that woman be defiled?" she is so by the latter husband; and that is a reason why she is not to be received by the former again, Deu 24:4,

but thou hast played the harlot with many lovers; or served many idols; the number of their gods having been according to the number of their cities, Jer 2:28,

yet return again to me, saith the Lord; by repentance, and doing their first works, worshipping and serving him as formerly; so the Targum,

"return now from this time to my worship, saith the Lord.''

The Vulgate Latin version adds, "and I will receive thee"; this is an instance of great grace in the Lord, and which is not to be found among men.

Gill: Jer 3:2 - Lift up thine eyes unto the high places // and see where thou hast not been lien with // as the Arabian in the wilderness // in the ways thou didst sit, expecting them as a thief in the wilderness // as a crow, or raven, of the desert // and thou hast polluted the land with thy whoredoms and with thy wickedness

Lift up thine eyes unto the high places,.... Where idols were set and worshipped; either places naturally high, as hills and mountains, which were chosen for this service; or high places, artificially made and thrown up for this purpose; see 2Ki 17:9, Jarchi interprets the word שפים of "rivulets of water"; and so the Targum, where also idolatry was committed:

and see where thou hast not been lien with; see if there is a hill or mountain, or any high place, where thou hast not committed idolatry; the thing was so notorious, and the facts and instances so many, there was no denying it; every hill and mountain witnessed to their idolatry; to which agrees the Targum,

"see where thou hast not joined thyself to worship idols:''

in the ways hast thou sat for them; for the idolaters, waiting for them, to join with them in their idolatries; as harlots used to sit by the wayside to meet with their lovers, to be picked up by them, or to offer themselves to them as prostitutes, Gen 38:14 which shows that these people were not drawn into idolatry by the temptations and solicitations of others: but they put themselves in the way of it, and solicited it, and others to join with them in it:

as the Arabian in the wilderness; who dwelt in tents in the wilderness, and sat by the wayside to trade with those that passed by; or else lay in wait in desert and by places to rob all that passed by them; and so the Vulgate Latin version renders it,

in the ways thou didst sit, expecting them as a thief in the wilderness; the Arabians being noted for thieves and robbers. The Septuagint, Syriac, and Arabic versions, render it,

as a crow, or raven, of the desert; the same word signifying a "raven" and an "Arabian": see 1Ki 17:4,

and thou hast polluted the land with thy whoredoms and with thy wickedness; the land of Judea, where idolatry was so openly and frequently committed, which brought a load of guilt upon it, and exposed it to the wrath and judgments of God; so the Targum,

"thou hast made the land guilty with thine idols and with thy wickedness.''

Gill: Jer 3:3 - Therefore the showers have been withholden, and there hath been no latter rain // and thou hadst a whore's forehead // thou refusedst to be ashamed

Therefore the showers have been withholden, and there hath been no latter rain,.... There were two seasons of the year when rain in common fell upon the land of Israel, called the former and the latter rain, and both are designed here. The former by רביבים, "showers", so called from the multitude of drops in them: these showers, or the former rain, used to fall in the month Marchesvan, which answers to part of our October; it was in autumn, at the fall of the year, at seedtime, when great quantity of rain usually fell, to prepare the earth for sowing, and watering the seed sown; whence that month was sometimes called Bul, as Kimchi observes, from "mabbul", a flood. The latter rain fell in Nisan, which answers to our March; it was in the spring, a little before harvest, which swelled the grain, made the skin the thinner, and the flower the finer. This is called מלקוש: now, because of the idolatry of these people, those rains were withheld from them, as they were in the times of Ahab, 1Ki 17:1, which brought a famine upon them; and was a manifest token of the divine displeasure, and what was threatened them in case they sinned against the Lord, Deu 28:23,

and thou hadst a whore's forehead; was impudent and unconcerned, repented not of sin, or blushed for it, though such judgments were upon them; hence the Rabbins ^x say rains are not withheld but for impudence, according, to this Scripture:

thou refusedst to be ashamed; to be made ashamed by the admonitions of the prophets, or by the judgments of God; see Jer 5:3.

Gill: Jer 3:4 - Wilt thou not from this time cry unto me // my father // thou art the guide of my youth

Wilt thou not from this time cry unto me,.... These words are either a confirmation and proof of that impudence with which these people are charged; for had they not been impudent, or had not a forehead like a whorish woman; or were they truly ashamed, they would have cried to the Lord henceforward; called upon him; claimed their relation to him; and owned his favours in time past: or, if they had not been impudent, they would not have dared from this time to have called God their Father and their guide, when they had so wickedly sinned against him; so that this is a charge of hypocrisy and deceit, calling God their Father and guide, when they were at the same time worshipping idols: or rather they are expressive of the wondrous grace and goodness of God towards this people, that had so highly offended him, yet he expostulates with them, puts words into their mouths to return unto him with, saying:

my father; I have sinned against thee, and am not worthy of the relation, yet receive me as a returning prodigal:

thou art the guide of my youth; or, "hast been": I acknowledge the favours I have received in time past, which is an aggravation of my sin; reject me not, but receive me graciously into thy favour; see Hos 14:2, so the Targum interprets the words as a prayer,

"wilt thou not from this time pray before me, saying, thou art my Lord, my Redeemer, which art of old?''

or else they point to them their duty, what they ought to do from henceforward; that seeing the Lord had withheld from them the former and latter rain for their idolatry, it became them to return to him by repentance; and to call upon him, who had been their Father and their guide in time past, to have mercy on them, and avert his judgments from them.

Gill: Jer 3:5 - Will he reserve his anger for ever // will he keep it to the end // behold, thou hast spoken, and done evil things as thou couldest // and thou hast prevailed

Will he reserve his anger for ever?.... These words may be considered as a continuation of the speech put into their mouths to make to the Lord and plead with him, as well as what follows:

will he keep it to the end? that is, his anger: no; he will not: this is not according to the nature of God; he retains not his anger for ever, Mic 7:18, though, according to some versions, this is to be understood of the sins of these people being reserved and kept forever, as their impudence and obstinacy; so the Syriac and Arabic versions; and to which agrees the Targum,

"is it possible that thy sins should be kept for thee for ever, or the stroke (of punishment) be strengthened upon thee to the end?''

so Kimchi,

"says the prophet, if thou dost this (call him my father, &c.) will God reserve thine iniquity for thee for ever, or keep thy sin unto the end? he will not do so; but when thou returnest unto him, he will return unto thee, and do thee good; but thou hast not done so.''

The sense is much the same:

behold, thou hast spoken, and done evil things as thou couldest; which were enough to cause the Lord to reserve and keep his anger for ever. There is a double reading here; the Cetib, or writing, is דברתי, "I have spoken"; the prophet had spoken to them to return; or the Lord by the prophet had spoken to them, and put the above words into their mouths, and told them what they should say when they returned to the Lord; "but thou hast done evil things" ^y; notwithstanding such declarations of grace, and dost continue to do them:

and thou hast prevailed ^z; as the last clause may be rendered; that I cannot turn away mine anger from thee, but must reserve it, and keep it for ever. The Keri, or reading, is דברת, "thou hast spoken"; thou hast said thou wilt do evil things, and thou hast done them as thou hast said, and hast prevailed; thou hast sinned with all thy might and main, and hast spoken and done as evil things as possibly could be done. Some choose to render the words thus, "if thou hadst spoken"; the words that were put into their mouths before mentioned; "though thou hast done evil things, yet thou wouldest have prevailed" ^a; that is, with God, to have turned away his anger from thee.

Gill: Jer 3:6 - The Lord said also unto me, in the days of Josiah the king // hast thou seen that which backsliding Israel hath done // she is gone upon every high mountain, and under every green tree // and there hath played the harlot

The Lord said also unto me, in the days of Josiah the king,.... For in his time Jeremiah began to prophesy, even in the thirteenth year of his reign, Jer 1:2,

hast thou seen that which backsliding Israel hath done? the ten tribes; that is, hast thou not heard? or dost thou not know the idolatry of the ten tribes, which was the cause of their captivity? as Kimchi explains it; for the facts, or the idolatrous actions of the ten tribes, were not done in Josiah's and Jeremiah's time; for they were carried captive in the sixth year of Hezekiah, ninety years or more before Jeremiah began to prophesy, and their idolatry was before their captivity, and therefore could not be properly seen by him; only it had been heard of by him, it was known by him, it was notorious enough, being well attested:

she is gone upon every high mountain, and under every green tree; that is, she did so, when in her own land, before she was carried captive, as Jarchi observes; for this respects not what she did in Josiah's and Jeremiah's time, or when in captivity, but before, which was the reason of it:

and there hath played the harlot: or committed idolatry, which was usually done in such places; so the Targum,

"and worshipped idols of wood.''

Gill: Jer 3:7 - And I said, after she had done these things // turn unto me // but she returned not // and her treacherous sister Judah saw it

And I said, after she had done these things,.... All these idolatries, in the several places mentioned, after she had repeated them over and over; the Lord sent to them by the Prophets Hosea, Amos, Micah, and others, who prophesied before the captivity of the ten tribes, and entreated them, saying,

turn unto me: to my worship, as the Targum; from their idols, to him the living God; they were not without admonitions, exhortations, and declarations of grace, and so were without excuse:

but she returned not; to fear and serve the Lord, but remained in idolatry, obstinate and inflexible:

and her treacherous sister Judah saw it; her treachery and breach of covenant, as the Septuagint, Syriac, and Arabic versions add, for explanation sake; Judah, or the two tribes of Judah and Benjamin, and who were allied to the ten tribes by birth and by religion, and equally treacherous to God, the husband of them both, saw all the idolatry of Israel, and the aggravations of it, and what followed upon it, namely, their captivity in Babylon, yet did not learn and take warning hereby.

Gill: Jer 3:8 - And I saw, when for all the causes, whereby backsliding Israel committed adultery // I had put her away, and given her a bill of divorce // yet her treacherous sister Judah feared not

And I saw, when for all the causes, whereby backsliding Israel committed adultery,.... Not only Judah saw, but God, who sees all things, saw the idolatry of the ten tribes which apostatized from him, and all the springs, causes, reasons, and occasions of it, and its consequences; and also the treachery, hardness, and idolatry of Judah:

I had put her away, and given her a bill of divorce; as men did, when they put away their wives, as they might lawfully do in case of adultery; and here being that which answered to it, spiritual adultery or idolatry, the Lord, who was married to this people, put them away from him, and caused them to be carried captive out of their own land into another, 2Ki 17:6 which is meant by the bill of divorce; so the Targum,

"I caused them to go into captivity, as those that give a bill of divorce (to their wives) and dismiss them:''

yet her treacherous sister Judah feared not; to commit idolatry and offend the Lord, nor stood in awe of his righteous judgments; had no reverence of God, nor fear of punishment; so hardened and daring was she: but went and played the harlot; committed idolatry, as the ten tribes did, taking no warning by what befell them.

Gill: Jer 3:9 - And it came to pass, through the lightness of her whoredom // that she defiled the land // and committed adultery with stones and with stocks

And it came to pass, through the lightness of her whoredom,.... Or the "swiftness" ^b of it; when it was once set on foot, it ran through the land presently one taking it from and following the example of another; or it became a light thing with her to commit idolatry; it was looked upon as a small thing, a trivial offence at most: so the Targum,

"it came to pass that her idols were light in her eyes;''

not lightly esteemed of, but it was a light thing to commit idolatry with them; interpreting the word as the Masora, which it follows: and to the same sense the Septuagint version, "her fornication was for nothing"; it stood for nothing, it was not reckoned as a sin: the Arabic version is, "her fornication was with nothing"; with an idol, which is nothing in the world, 1Co 8:4, some choose to render it, "because of the voice or fame of her whoredom" ^c, or idolatry; it sounded forth, and the fame, or rather infamy of it, went out through the whole land: wherefore it follows,

that she defiled the land; polluted it with sin, involved it in guilt, and exposed it to punishment:

and committed adultery with stones and with stocks; that is, with images made of stone and wood, which they served and worshipped as gods; and is the adultery or idolatry they are charged with, and by which the land was defiled. The Targum is,

"she erred or committed idolatry with the worshippers of stone and wood.''

This, by what follows, seems to be understood not of Judah, but of Israel.

Gill: Jer 3:10 - And yet for all this // her treacherous sister Judah hath not turned unto me with her whole heart, but feignedly, saith the Lord

And yet for all this,.... Though the two tribes saw the lightness and filthiness of the sin Israel was guilty of, and how the land was defiled with it, the stupidity of it, and the punishment inflicted on account of it:

her treacherous sister Judah hath not turned unto me with her whole heart, but feignedly, saith the Lord; there was a show of reformation in Josiah's time, but it was but a show; there was no true, hearty cordial repentance for the sin of idolatry, only a feigned one; there was an outward removal of it, and reformation from it, but inwardly the desires of the heart were to it; the good king, with some few others, were hearty in it, but the greater part played the hypocrite; the following reigns proved the truth of this.

Gill: Jer 3:11 - And the Lord said unto me // the backsliding Israel hath justified herself more than treacherous Judah

And the Lord said unto me,.... To the Prophet Jeremiah, as in Jer 3:6 and at or about the same time:

the backsliding Israel hath justified herself more than treacherous Judah; that is, was comparatively more righteous; of the two she appeared the most righteous; though neither of them could vindicate their conduct, or justify themselves before God; see Luk 18:14. Judah was most to blame, because that after Israel committed idolatry, and was carried captive, she took no warning by it, but fell into the same sin; and in Manasseh's time committed greater idolatries, and more wickedness, than ever Israel did; and more than even the Amorites themselves, and other Heathen nations, had done, 2Ki 21:6 and though a reformation was made in Josiah's time, it was only feignedly, it was not cordial and hearty; and therefore she is all along here charged with perfidy and treachery.

Gill: Jer 3:12 - Go and proclaim these words towards the north // and say, return, thou backsliding Israel, saith the Lord // and I will not cause mine anger to fall upon you // for I am merciful, saith the Lord // and I will not keep anger for ever

Go and proclaim these words towards the north,.... With his face thitherwards, towards Babylon, which lay north of Judea, and was the metropolis of Assyria, where the ten tribes were carried captive; and though they were dispersed in the cities of Media and Persia, which lay eastward, yet Babylon being the head of the empire, respect is had to that; not that the prophet was to go thither to them, or to prophesy in the land of the north, as the Targum paraphrases the words: for the word "go", as Jarchi observes, is only expressive of a command on the part of God; and of readiness, as Kimchi says, on the part of the prophet to obey, but not of local motion; he was to read these words, as the latter of these suggests, in Jerusalem, before the elders of Judah, with a respect to Israel, as if they were before him; and the design of this was to show that the Lord was gracious and merciful, and ready to receive backsliders; and to stimulate Judah to repentance, and to turn unto the Lord:

and say, return, thou backsliding Israel, saith the Lord not return from the land of their captivity, though that they shall return in the last day Kimchi thinks is here intimated; and Jarchi says some of them did return, in the eighteenth year of Josiah; but return from their idols to the living God: and for their encouragement it is added,

and I will not cause mine anger to fall upon you; or, "my face" ^d; by frowning upon them, expressing displicency with them, and anger towards them; the meaning is, that he would not continue his resentments, or cause his anger to fall upon them any more, or at least not for ever, as Kimchi interprets it; he had caused his anger to fall upon them like a mighty storm of rain, by carrying them captive; but now he intimates, should they repent and return, he would remove his anger from them, and not cause it to return any more:

for I am merciful, saith the Lord; so he proclaimed himself before Moses, Exo 34:6 and of this they had had often instances and proofs:

and I will not keep anger for ever; or, "thy sins", as the Targum; I will not mark and observe them, or reserve them for punishment, but will mercifully forgive them; See Gill on Jer 3:5.

Gill: Jer 3:13 - Only acknowledge thine iniquity // that thou hast transgressed against the Lord thy God // and hast scattered thy ways to the strangers under every green tree // and ye have not obeyed my voice, saith the Lord

Only acknowledge thine iniquity,.... Or, "know" ^e it; unless a man knows his sin, and is convicted of it, he will never repent of it, or turn from it; and when he is made sensible of it, and sorry for it, he ought to acknowledge and confess it before God, against whom he has sinned; this is what is insisted upon, and all that is insisted upon; and it is the least that can be done, and is what every sensible sinner will do, who upon it may expect the discovery of pardoning grace and mercy, Psa 32:5,

that thou hast transgressed against the Lord thy God; against his law, his declared mind and will, and notwithstanding he is the Lord thy God; against a God of love, grace, and mercy, who had loaded them with his benefits, and followed them with his goodness; all which aggravates the sin they had been guilty of:

and hast scattered thy ways to the strangers under every green tree; a phrase expressive of whoredom; it is an euphemism, the same with פישוק רגלים, as Jarchi observes, "the opening of the feet", to everyone that passes by, to be lain with, Eze 16:25 and is to be understood of the multiplied idolatries of Israel; and that as harlots run about here and there, and prostitute themselves to whomsoever they meet with, so they worshipped the strange gods of the Heathens everywhere, in all their cities, upon every mountain and hill, and under every green tree; see Jer 2:20 so the Targum,

"and thou hast corrupted thy way, thou hast joined thyself to the people that worship idols under every green tree:''

and ye have not obeyed my voice, saith the Lord: the voice of his command in the law, which forbids idolatry; and his voice by his prophets, which reproved them for it, and exhorted them to repentance; but they regarded neither.

Gill: Jer 3:14 - Turn, O backsliding children, saith the Lord // for I am married unto you // and I will take you one of a city, and two of a family // and I will bring you to Zion

Turn, O backsliding children, saith the Lord,.... All of them were children by national adoption, and some by special grace, and yet "backsliders", O monstrous ingratitude! "backsliders", and yet "children", still the relation continues, O marvellous grace! God's own children may backslide, and often do; either in heart, when love waxes cold, faith declines, zeal wanting; when they get into a carnal sleepy frame of spirit, and have not that quick sense of sin, and of duty, as heretofore: or in practice, when private prayer is restrained; public worship is neglected; get into bad company, and fall into gross sins; all which is owing to the prevalence of indwelling sin, the force of Satan's temptations, and the enticing snares of the world; but God will not leave them, he calls unto them again and again to turn unto him by repentance, and to doing their first works; which calls, at length, through powerful grace, become effectual; see Jer 3:22 and the arguments used to engage to it follow,

for I am married unto you; in a civil sense as a nation, Jer 31:32, and in a spiritual sense to a remnant of them; Christ is the bridegroom, the church is the bride, which he has secretly betrothed to himself in eternity; openly in time, at the conversion of everyone of them; and will more publicly at the last day, when all are gathered in and prepared for him. This relation, as it is a very near one, so it is very astonishing, considering the disparity between the two parties, and it always continues; love, the bond of it, never alters; the covenant, in which this transaction is carried on, is ever sure; and Christ always behaves agreeably to it; wherefore it is base ingratitude to backslide; and reason there is sufficient why his backsliding spouse should return to him. The Septuagint version is, "because I will rule over you." agreeable to which is Jarchi's note,

"because I am your Lord, and it is not for my glory, (or honour) to leave you in the hand of enemies.''

Kimchi's father interprets the word used by קצתי, "I loath you", or I am weary of you; the reverse of which is the Targum,

"for I am well pleased with you;''

and so the Syriac version, "I delight in you"; which carries in it a much more engaging argument to return, and agrees with what follows:

and I will take you one of a city, and two of a family: or tribe, or country; for sometimes a whole country is called a family, as in Jer 1:15 and here it must design more than a city; for otherwise there are many families in a city; the meaning is, according to Kimchi, that though there may be but one Jew in a city of the Gentiles, or two only in a nation, the Lord would take them from thence; and, according to others, that though one or two, or a few, here and there one of the backsliders, should return to him by true repentance, he would receive them graciously; the smallness of their number would be no objection to him; which is a sense not to be despised: but the phrase seems to denote the distinguishing grace of God to his people; which appears in the choice of them in his Son; the redemption of them by him; and the sanctification of them by his Spirit; and very few are the objects of his grace, as it were one of a city, and two of a tribe; however, they shall none of them be lost, notwithstanding their backslidings, to which they are bent: for it is added,

and I will bring you to Zion; to the church of God here, a Gospel church state, whither to come is the great privilege of the saints, Heb 12:22 and to the Zion above, the heavenly state, where all the chosen and ransomed, and sanctified ones, shall come, with songs, and everlasting joy upon their heads, Isa 35:10 and all as the fruit of distinguishing and efficacious grace.

Gill: Jer 3:15 - And I will give you pastors according to mine heart // which shall feed you with knowledge and understanding

And I will give you pastors according to mine heart,.... Which is to be understood not of political rulers and governors, but ministers of the word; who are "pastors" or "shepherds" under Christ the great Shepherd, and are "gifts" of his to the churches, and "according to his heart"; or "conformable to his mind", as the Arabic version; whom he calls, qualifies, puts into the ministry, and sends forth; whom he holds in his right hand, and keeps as the apple of his eye; who do his will, as the Targum, and feed men according to his heart: and as this prophecy belongs to Gospel times, as appears both by what goes before and by what follows, the apostles of Christ and first ministers of the Gospel are chiefly designed; though it might have some accomplishment in Nehemiah and Ezra, Haggai, Zechariah, and Malachi, at and after the Jews return from Babylon; but a more complete one in the times mentioned: so Kimchi says, these are they that shall be with the King Messiah, according to Mic 5:5,

which shall feed you with knowledge and understanding; with things worthy to be known and understood; with the solid and substantial truths of the Gospel, and by faithfully administering the ordinances of it; and in all directing to Christ the bread of life: or, "shall rule you" ^f not in an arbitrary way, according to their own ills, but according to the laws of Christ: these words, with knowledge and understanding, may either intend the matter with which these pastors should feed the church; which is what tends to spiritual knowledge and understanding, and an increase thereof; and which is blessed of God to such a purpose, though they themselves cannot give it: or else the manner in which they should feed or rule; that is, wisely and "prudently", as the Arabic version renders it: they feed wisely and prudently when they rightly divide the word of truth, and give to every one their portion of meat in due season; and feed them in proportion to their age and capacity, give milk to babes, and meat to strong men: and they rule with wisdom and prudence when they govern according to the laws of Christ, and take care that they are put in execution; and do all things decently and in order; and, as David, feed the flock according to the integrity of their hearts, and guide them by the skilfulness of their hands, Psa 78:72.

Gill: Jer 3:16 - And it shall come to pass, when ye be multiplied and increased in the land // in those days, saith the Lord of hosts, they shall say no more, the ark of the covenant of the Lord // neither shall it come to mind, neither shall they remember it // neither shall they visit it // neither shall that be done any more

And it shall come to pass, when ye be multiplied and increased in the land,.... That is, when the number of the disciples and followers of Christ, and true believers in him, shall be multiplied and increased in the land of Judea, and in the Gentile world also, under the ministry of the above said pastors, apostles, and ministers of the Gospel, who should be succeeded everywhere, as they were; see Act 6:1,

in those days, saith the Lord of hosts, they shall say no more, the ark of the covenant of the Lord; because the antitype of it would be come, our Lord Jesus Christ, the Word that is made flesh and dwelt among men; and in whom the Shechinah, or divine Majesty, dwells in a more glorious manner than it did over the ark, for in him dwells the fulness of the Godhead bodily; and the ark may be put for the whole ceremonial law, which was abolished at the death of Christ, and to be used and spoken of no more; and whereas it was, for a good while after the abrogation of it, a matter of debate and contention, and was not wholly under the church's feet until about the times of Constantine, when there was a great multiplication and increase of Christians throughout the Roman empire, the prophecy may be thought to belong to those times, at least there was then a greater accomplishment of it; see Rev 12:1,

neither shall it come to mind, neither shall they remember it; as it should not be spoken of, so it should not be thought of any more than if it had never been:

neither shall they visit it; to inquire of the Lord, before it, about what they wanted to be informed of, as they used to do, Jdg 20:23,

neither shall that be done any more; or, "made any more" ^g the Jews ^h say, the ark was wanting in the second temple, and was never afterwards remade: all the expressions denote the utter abolition of legal rites and ceremonies, never to be revived more. The Targum paraphrases the last clause,

"neither shall they make war with it any more;''

and so Jarchi and Kimchi interpret it as if it was a prophecy of such a time of profound peace, that there would be no need of bringing out the ark as formerly; this use of it would be quite forgotten; but this was not the principal use of the ark, and very rarely was it ever used in this way.

Gill: Jer 3:17 - At that time they shall call Jerusalem the throne of the Lord // and all the nations shall be gathered unto it // to the name of the Lord, to Jerusalem

At that time they shall call Jerusalem the throne of the Lord,.... That is, the Gospel church, the heavenly Jerusalem, the Jerusalem above, that is free, and the mother of us all; which is Christ's kingdom, where he has his throne and subjects, and where he sits and reigns as King of saints; and where they yield a cheerful and ready subjection to him, signified by calling the church his throne:

and all the nations shall be gathered unto it: which shows that Jerusalem, literally understood, cannot be meant, but the church of Christ; to which the Gentiles, being converted, should join themselves in great numbers in all nations, as they have done; and which will be more largely accomplished and verified in the latter day, Isa 2:2.

to the name of the Lord, to Jerusalem; to name his name, to trust in his name, to call upon it, and to worship him in Jerusalem, in his church, and among his people; and so the Targum,

"and all nations shall give themselves to worship in it the name of the Lord, in Jerusalem:''

neither shall they walk any more after the imagination of their evil heart; for the Gospel being preached to all nations, according to Christ's commission, by the pastors he promises, and that being blessed to the turning of the Gentiles from their idols to serve the living God, they shall no more worship the gods they chose for themselves, and their evil hearts devised.

Gill: Jer 3:18 - In those days the house of Judah shall walk with the house of Israel // and they shall come together out of the land of the north // to the land that I have given for an inheritance unto your fathers

In those days the house of Judah shall walk with the house of Israel,.... Which had its accomplishment when some of the ten tribes, scattered among the nations whither the Gospel came, as well as in the land of Judea, being converted under it, joined together in a Gospel church state, and walked together in all the commandments and ordinances of Christ: and it may also denote the agreement of all Christian confessors, as Judah signifies, and of all Israelites indeed, in worship, whether Jews or Gentiles; becoming through Christ members of one body, fellow heirs and partakers of the same grace, promises, and privileges; and which harmony will still be more manifest in the latter day, Isa 11:7,

and they shall come together out of the land of the north; out of these northern kingdoms of ours, and other parts of Europe, where they chiefly are; this will be when the fulness of the Gentiles is brought in, and the Jews are converted and joined to Christian churches: the allusion is to the return of the Jews from Babylon, which lay north of Judea:

to the land that I have given for an inheritance unto your fathers; for when the Jews are converted they shall return to their own land, which God gave for an inheritance to Abraham, Isaac, and Jacob, and to their seed after them.

Gill: Jer 3:19 - But I said // how shall I put thee among the children // And give thee a pleasant land, a goodly heritage of the hosts of the nations // a goodly heritage // of the hosts of nations // And I said, thou shalt call me my father

But I said,.... Within himself, in the thoughts of his heart, when he took up a resolution concerning their conversion, open adoption, and return to their own land, as a symbol of the eternal inheritance:

how shall I put thee among the children? among the children of God, who are so by special adopting grace, which is a high and honourable privilege, greater than to be the sons and daughters of the greatest potentate on earth; who as they are high birth, being born of God, so they are brought up, and fed, and clothed as the children of the King of kings; they have great nearness to and freedom with God their Father; they are heirs with God and joint heirs with Christ, and shall ever remain in this relation. There is a secret and an open putting of the sons of men among the children of God. The secret putting of them among the children is by God the Father, when he predestinated them unto the adoption of children by Christ; when he promised in covenant he would be their Father, and they should be his sons and daughters; and as an act of his own will, secretly, in his own breast, adopted them into his family, his will to adopt being the adoption of them; hence they are called the children of God, previous to their redemption and sanctification, Heb 2:13. Moreover, our Lord Jesus Christ was concerned in this affair by espousing these persons to himself in covenant, whereby his Father became their Father, and his God their God; and by assuming their nature, whereby they became his brethren, and so the children of God; and by redeeming them, whereby way is made for their actual reception of the adoption of children; when they are openly put among them in the effectual calling, in which the Holy Spirit is concerned, who regenerates them, works faith in them, and witnesses their adoption to them, from whence he is called the Spirit of adoption; regeneration and faith are the evidences of adoption, Joh 1:12 and the Spirit the witness, Rom 8:15. Now, as all things were seen in one view by the Lord from eternity, as well when he secretly as openly puts them among the children, it may well be thought there were difficulties, at least seeming ones, in the way of it; or, however, such as make it wonderful and marvellous that any of the sons of Adam should be put among the children of God; seeing they that are, sinned in Adam as the rest, fell with him in his transgression into a state of condemnation and death; are corrupt in their first birth, defiled in soul and body, and cast out like the wretched infant, to the loathing of their persons; are as the children of the Ethiopians, black with original and actual sins; are children of disobedience, traitors and rebels against God, and children of wrath, even as others. And though these words may have a principal respect to the Jews, who dealt treacherously with God, in departing from his pure worship, rejecting the Messiah, and continuing in their obstinacy and infidelity, having a "loammi" upon them, and notwithstanding shall be called the children of the living God, Hos 1:9, yet may be applied to any of the sons and daughters of men, whether Jews or Gentiles, that are put among the children of God.

And give thee a pleasant land, a goodly heritage of the hosts of the nations? the allusion, doubtless, is to the land of Israel, which was a goodly and desirable land, a land flowing with milk and honey, and was the heritage or inheritance of the children of Israel, but not of the hosts of nations; wherefore heaven and eternal happiness is ultimately meant, the better country Christian pilgrims are seeking after, and the desired haven Christian sailors make unto: this is a "pleasant land"; pleasantly situated on high, where are great plenty of provisions, solid substance, enduring riches, the greatest liberty and choices, privileges, and the best of inhabitants and company, Father, Son, and Spirit, angels and glorified saints: this is

a goodly heritage or "inheritance"; not only a house not made with hands, a city that has foundations, but a kingdom and glory, an inheritance incorruptible, undefiled, which fades not away, reserved in the heavens: and it may be said to be

of the hosts of nations; for, though it is but one inheritance, vast numbers will share in it, and possess it; even an innumerable company of all nations, kindreds, people, and tongues, which are chosen, redeemed, and called out of them: and this is in, the "gift" of God; he regenerates to a lively hope of it, makes meet for it, and of his own good pleasure bestows it; and marvellous it is that he should give it to the persons before described; the putting of them among the children of God, and giving them such an inheritance, are entirely owing to his sovereign grace and goodness, which only can answer the question put, concerning these things.

And I said, thou shalt call me my father; not merely saying these words, but expressing them with affection and faith, under the witnessings of the Spirit of God; and declaring the relation by deeds, by honouring and obeying him, and being a follower of him in his ways and worship: and shalt not turn away from me; either from calling him Father, through the prevalence of unbelief; or from his service and worship, through the power of corruptions, backsliding and revolting from him, with which they are often charged in this chapter; so the Targum,

"shalt not turn from my worship.''

Gill: Jer 3:20 - Surely as a wife treacherously departeth from her husband // so have you dealt treacherously with me, O house of Israel, saith the Lord

Surely as a wife treacherously departeth from her husband,.... Or, "her friend" ⁱ; who loves her, takes care of her, and provides for her, and goes after another man, and cohabits with him; which is a violation of the marriage covenant, and acting a base and treacherous part unto him to whom she is married

so have you dealt treacherously with me, O house of Israel, saith the Lord; who was their Father, friend, and husband; who loved them and distinguished them from all other people, by a variety of blessings and privileges; and yet they departed from his commandments and ordinances, and held the traditions of the elders, and taught for doctrines the commandments of men, and rejected the Messiah, and still continue in their disbelief of him, and hatred to him; and therefore it need not be wondered at that he should make any difficulty about their adoption and inheritance; and a marvellous thing it must be to take such persons, and put them openly among his children, and give them a right and meetness for the goodly inheritance.

Gill: Jer 3:21 - A voice was heard upon the high places // weeping and supplications of the children of Israel // for they have perverted their way, and they have forgotten the Lord their God

A voice was heard upon the high places,.... And so might be heard afar off; it shows that the repentance and confession of the Jews, when convinced and converted, will be very public, and made upon those places where they have committed their sins; see Jer 2:20, for this and the following verses declare the humiliation, repentance, and conversion of the Jews, and the manner in which they shall be brought to it, and be openly put among the children:

weeping and supplications of the children of Israel; not so much lamenting their calamities, as mourning over their sins, supplicating the pardon of them, and freely and ingenuously confessing them:

for they have perverted their way, and they have forgotten the Lord their God; or, "because they have" ^k, &c. this they shall be sensible of, that they have perverted the right ways of the Lord by their traditions, and have forgotten the worship of the Lord, as the Targum paraphrases it; yea, the Lord himself, their covenant God and kind benefactor, and lightly esteemed of the true Messiah, the Rock of their salvation. The consideration of which will cause them to weep and mourn; which they will do when the Spirit of grace and supplication is poured out upon them; and they shall look upon him whom they have pierced, Zec 12:10. Some interpret this as the cause of their calamities, and not as the subject matter of their mourning; but the latter seems best to agree with what follows, which shows by what means they were brought to repentance, and were converted.

Gill: Jer 3:22 - Return, ye backsliding children // and I will heal your backslidings // Behold, we come unto thee // for thou art the Lord our God

Return, ye backsliding children,.... This is the call of the Jews to repentance in the latter day; See Gill on Jer 3:14.

and I will heal your backslidings; that is, I will forgive your sins. Sins are the diseases of the soul, and the wounds made in it; and pardoning them is healing them. So the Targum,

"I will forgive you when ye return;''

see Psa 103:3, this is done by the application of the blood of Christ, the only physician, and whose blood is the balm that heals every wound; and this springs from the love of God, and his free favour to his people, even the riches of his grace and abounding mercy through Christ; and is the great motive and inducement, and what gives the greatest encouragement to return unto the Lord, Hos 14:1.

Behold, we come unto thee; the Targum represents this as what the Jews pretended always to say, and did say, in a hypocritical manner, with which they are upbraided,

"lo, at all times ye say, we return to thy worship, save us;''

and Jarchi is of opinion that these are words the prophet put into their mouths, and taught them to say, and to confess in this manner: but they are rather their own words, arising from a true sense of sin, under the influence of divine grace, and encouraged with the hope and assurance of pardon; declaring that as they were called upon to return, so they did return, and now were come to God by repentance, with confession and acknowledgment of sin, and by prayer and supplication for pardon and by the exercise of faith upon him for it; and also were come into his house to wait upon him, and worship him in his ordinances:

for thou art the Lord our God; not merely as the God of nature and providence, or in a natural way, but in a way of special grace, of which they now will have an application by the Spirit of God.

Gill: Jer 3:23 - Truly in vain is salvation hoped for from the hills, and from the multitude of mountains // truly in the Lord our God is the salvation of Israel

Truly in vain is salvation hoped for from the hills, and from the multitude of mountains,.... From any natural defence, by hills and mountains encompassing; or from idols worshipped on hills and mountains. So the Targum,

"truly in vain we worship upon the hills, and for no profit are we gathered upon the mountains;''

and to this purpose Jarchi and Kimchi interpret it; or from the multitude of the people, the kingdoms of the world, and the nations of the earth, from whom the Jews have in vain expected salvation and deliverance:

truly in the Lord our God is the salvation of Israel; or, "in the Word of the Lord our God", as the Targum; in Christ, the essential Word of God, is the salvation of all the chosen people, both Jews and Gentiles; it was put into his hands by his Father, and it is wrought out by him; and it resides in him, and it is to be had in him, and in him only, Act 4:12, who is God the Lord, and therefore was able to effect it, and to give it; and hence these repenting ones, discarding all other saviours, apply to him for it.

Gill: Jer 3:24 - For shame hath devoured the labour of our fathers from our youth // their flocks and their herds, their sons and their daughters

For shame hath devoured the labour of our fathers from our youth,.... That is, sin, which is the cause of shame, and of which sinners ought to be ashamed, and will be sooner or later; so the Targum renders it, "the confusion of sins"; and the Jewish writers generally interpret it of idolatry, and of the idol Baal, as Kimchi and others, called "shame", or that "shameful thing", Jer 11:13, this idol, because of the multitude of the sacrifices offered to it, consumed what their fathers laboured for, ever since they had known them; or, for their worshipping of this idol, such judgments came upon them as consumed all they got by hard labour; or rather it may regard their shameful sin of rejecting the Messiah, and crucifying him; which they will be ashamed of at the time of their conversion, when they shall look on him whom they have pierced, and on account of which they suffer the many calamities they now do:

their flocks and their herds, their sons and their daughters; whatever evils have befallen them in their persons, families, and estates, they will confess are owing to sin they have committed, of which they will now be ashamed; hence it follows:

Gill: Jer 3:25 - We lie down in our shame, and our confusion covereth us // for we have sinned against the Lord our God // we and our fathers, from our youth even unto this day // and have not obeyed the voice of the Lord our God

We lie down in our shame, and our confusion covereth us,.... As persons overwhelmed with a sense of sin, and so pressed with the guilt of it on their consciences, that they can neither stand up, nor look up, but throw themselves on the ground, and cover their faces, being ashamed of what they have done:

for we have sinned against the Lord our God; as by breaking the law of God, so by despising the Gospel; rejecting the ordinances of it; disbelieving the Messiah, and speaking reproachfully of him and his people:

we and our fathers, from our youth even unto this day; in a long series of years, from the time that Christ was upon earth, to the day of their conversion, in the latter times of the Gospel dispensation:

and have not obeyed the voice of the Lord our God; the voice of his forerunner, John the Baptist, of the Messiah himself, and of his apostles, and of his ministers, since; so the Targum,

"and have not obeyed the Word of the Lord our God.''

Christ the essential Word.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Jer 3:1

¹ tn Heb “May he go back to her again?” The question is rhetorical and expects a negative answer.

sn For the legal background for the illustration that is used here see Deut 24:1-4.

² tn Heb “Would the land not be utterly defiled?” The stative is here rendered actively to connect better with the preceding. The question is rhetorical and expects a positive answer.

³ tn Heb “But you have played the prostitute with many lovers.”

⁴ tn Heb “Returning to me.” The form is the bare infinitive which the KJV and ASV have interpreted as an imperative “Yet, return to me!” However, it is more likely that a question is intended, expressing surprise in the light of the law alluded to and the facts cited. For the use of the infinitive absolute in the place of a finite verb, cf. GKC 346 §113.ee. For the introduction of a question without a question marker, cf. GKC 473 §150.a.

NET Notes: Jer 3:2

¹ tn Heb “and see.”

² tn Heb “Where have you not been ravished?” The rhetorical question expects the answer “nowhere,” which suggests she has engaged in the worship of pagan gods on every one of the hilltops.

³ tn Heb “You sat for them [the lovers, i.e., the foreign gods] beside the road like an Arab in the desert.”

⁴ tn Heb “by your prostitution and your wickedness.” This is probably an example of hendiadys where, when two nouns are joined by “and,” one expresses the main idea and the other qualifies it.

NET Notes: Jer 3:3

¹ tn Heb “you have the forehead of a prostitute.”

NET Notes: Jer 3:4

¹ tn Heb “Have you not just now called out to me, ‘[you are] my father!’?” The rhetorical question expects a positive answer.

NET Notes: Jer 3:5

¹ tn Heb “Will he keep angry forever? Will he maintain [it] to the end?” The questions are rhetorical and expect a negative answer. The change to direct address in the English translation is intended to ease the problem of the rapid transition, common in Hebrew style (but not in English), from second person direct address in the preceding lines to third person indirect address in these two lines. See GKC 462 §144.p.

² tn Heb “You do the evil and you are able.” This is an example of hendiadys, meaning “You do all the evil that you are able to do.”

NET Notes: Jer 3:6

¹ tn “Have you seen…” The question is rhetorical and expects a positive answer.

² tn Heb “she played the prostitute there.” This is a metaphor for Israel’s worship; she gave herself to the worship of other gods like a prostitute gives herself to her lovers. There seems no clear way to completely spell out the metaphor in the translation.

NET Notes: Jer 3:7

¹ tn Or “I said to her, ‘Come back to me!’” The verb אָמַר (’amar) usually means “to say,” but here it means “to think,” of an assumption that turns out to be wrong (so HALOT 66.4 s.v. אמר); cf. Gen 44:28; Jer 3:19; Pss 82:6; 139:11; Job 29:18; Ruth 4:4; Lam 3:18.

sn Open theists suggest that passages such as this indicate God has limited foreknowledge; however, more traditional theologians view this passage as an extended metaphor in which God presents himself as a deserted husband, hoping against hope that his adulterous wife might return to him. The point of the metaphor is not to make an assertion about God’s foreknowledge, but to develop the theme of God’s heartbreak due to Israel’s unrepentance.

² tn The words “what she did” are not in the text but are implicit from the context and are supplied in the translation for clarification.

NET Notes: Jer 3:8

¹ tc Heb “she [‘her sister, unfaithful Judah’ from the preceding verse] saw” with one Hebrew ms, some Greek mss, and the Syriac version. The MT reads “I saw” which may be a case of attraction to the verb at the beginning of the previous verse.

² tn Heb “because she committed adultery.” The translation is intended to spell out the significance of the metaphor.

³ tn The words “Even after her unfaithful sister, Judah, had seen this” are not in the Hebrew text but are implicit in the connection and are supplied for clarification.

⁴ tn Heb “she played the prostitute there.” This is a metaphor for Israel’s worship; she gave herself to the worship of other gods like a prostitute gives herself to her lovers. There seems no clear way to completely spell out the metaphor in the translation.

NET Notes: Jer 3:9

¹ tc The translation reads the form as a causative (Hiphil, תַּהֲנֵף, tahanef) with some of the versions in place of the simple stative (Qal, תֶּחֱנַף, tekhenaf) in the MT.

² tn Heb “because of the lightness of her prostitution, she defiled the land and committed adultery with stone and wood.”

NET Notes: Jer 3:10

¹ tn Heb “And even in all this.”

² tn Heb “ has not turned back to me with all her heart but only in falsehood.”

NET Notes: Jer 3:11

¹ tn Heb “Wayward Israel has proven herself to be more righteous than unfaithful Judah.”

sn A comparison is drawn here between the greater culpability of Judah, who has had the advantage of seeing how God disciplined her sister nation for having sinned and yet ignored the warning and committed the same sin, and the culpability of Israel who had no such advantage.

NET Notes: Jer 3:12

¹ tn Heb “Go and proclaim these words to the north.” The translation assumes that the message is directed toward the exiles of northern Israel who have been scattered in the provinces of Assyria to the north.

² tn Heb “I will not cause my face to fall on you.”

NET Notes: Jer 3:13

¹ tn Heb “Only acknowledge your iniquity.”

² tn The words “You must confess” are repeated to convey the connection. The Hebrew text has an introductory “that” in front of the second line and a coordinative “and” in front of the next two lines.

³ tc MT reads דְּרָכַיִךְ (dÿrakhayikh, “your ways”), but the BHS editors suggest דּוֹדַיִךְ (dodayikh, “your breasts”) as an example of orthographic confusion. While the proposal makes sense, it remains a conjectural emendation since it is not supported by any actual manuscripts or ancient versions.

tn Heb “scattered your ways with foreign [gods]” or “spread out your breasts to strangers.”

NET Notes: Jer 3:14

¹ tn Or “I am your true husband.”

sn There is a wordplay between the term “true master” and the name of the pagan god Baal. The pronoun “I” is emphatic, creating a contrast between the Lord as Israel’s true master/husband versus Baal as Israel’s illegitimate lover/master. See 2:23-25.

² tn The words, “If you do” are not in the text but are implicit in the connection of the Hebrew verb with the preceding.

NET Notes: Jer 3:15

¹ tn Heb “shepherds.”

² tn Heb “after/according to my [own] heart.”

NET Notes: Jer 3:16

¹ tn Heb “you will become numerous and fruitful.”

² tn Or “chest.”

³ tn Heb “the ark of the covenant.” It is called this because it contained the tables of the law which in abbreviated form constituted their covenant obligations to the Lord, cf. Exod 31:18; 32:15; 34:29.

⁴ tn Or “Nor will another one be made”; Heb “one will not do/make [it?] again.”

NET Notes: Jer 3:17

¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

² tn Heb “will gather to the name of the Lord.”

³ tn Heb “the stubbornness of their evil hearts.”

NET Notes: Jer 3:18

¹ tn Heb “In those days.”

² tn Heb “the house of Judah will walk together with the house of Israel.”

³ tn Heb “the land that I gave your [fore]fathers as an inheritance.”

NET Notes: Jer 3:19

¹ tn Heb “I, myself, said.” See note on “I thought that she might come back to me” in 3:7.

² tn Heb “How I would place you among the sons.” Israel appears to be addressed here contextually as the Lord’s wife (see the next verse). The pronouns of address in the first two lines are second feminine singular as are the readings of the two verbs preferred by the Masoretes (the Qere readings) in the third and fourth lines. The verbs that are written in the text in the third and fourth lines (the Kethib readings) are second masculine plural as is the verb describing Israel’s treachery in the next verse.

sn The imagery here appears to be that of treating the wife as an equal heir with the sons and of giving her the best piece of property.

³ tn The words “What a joy it would be for me to” are not in the Hebrew text but are implied in the parallel structure.

⁴ tn Heb “the most beautiful heritage among the nations.”

⁵ tn Heb “my father.”

⁶ tn Heb “turn back from [following] after me.”

NET Notes: Jer 3:20

¹ tn Heb “house of Israel.”

² tn Heb “a wife unfaithful from her husband.”

NET Notes: Jer 3:21

¹ tn Heb “A sound is heard on the hilltops, the weeping of the supplication of the children of Israel because [or indeed] they have perverted their way.” At issue here is whether the supplication is made to Yahweh in repentance because of what they have done or whether it is supplication to the pagan gods which is evidence of their perverted ways. The reference in this verse to the hilltops where idolatry was practiced according to 3:2 and the reference to Israel’s unfaithfulness in the preceding verse make the latter more likely. For the asseverative use of the Hebrew particle (here rendered “indeed”) where the particle retains some of the explicative nuance; cf. BDB 472-73 s.v. כִּי 1.e and 3.c.

² tn Heb “have forgotten the Lord their God,” but in the view of the parallelism and the context, the word “forget” (like “know” and “remember”) involves more than mere intellectual activity.

NET Notes: Jer 3:22

¹ tn Or “I will forgive your apostasies.” Heb “I will [or want to] heal your apostasies.” For the use of the verb “heal” (רָפָא, rafa’) to refer to spiritual healing and forgiveness see Hos 14:4.

² tn Or “They say.” There is an obvious ellipsis of a verb of saying here since the preceding words are those of the Lord and the following are those of the people. However, there is debate about whether these are the response of the people to the Lord’s invitation, a response which is said to be inadequate according to the continuation in 4:1-4, or whether these are the Lord’s model for Israel’s confession of repentance to which he adds further instructions about the proper heart attitude that should accompany it in 4:1-4. The former implies a dialogue with an unmarked twofold shift in speaker between 3:22b-25 and 4:1-4:4 while the latter assumes the same main speaker throughout with an unmarked instruction only in 3:22b-25. This disrupts the flow of the passage less and appears more likely.

NET Notes: Jer 3:23

¹ tn Heb “Truly in vain from the hills the noise/commotion [and from] the mountains.” The syntax of the Hebrew sentence is very elliptical here.

² tn Heb “Truly in the Lord our God is deliverance for Israel.”

NET Notes: Jer 3:24

¹ tn Heb “From our youth the shameful thing has eaten up…” The shameful thing is specifically identified as Baal in Jer 11:13. Compare also the shift in certain names such as Ishbaal (“man of Baal”) to Ishbosheth (“man of shame”).

² tn Heb “fathers” (also in v. 25).

NET Notes: Jer 3:25

¹ tn Heb “Let us lie down in….”

² tn Heb “Let us be covered with disgrace.”

Geneva Bible: Jer 3:1

They ^{( a )} say, If a man shall put away his wife, and she shall go from him, and become another man's, shall he return to her again? shall not that land ^{( b )} be greatly polluted? but thou hast played the harlot with many ^{( c )} lovers; yet ^{( d )} return again to me, saith the LORD.

^{( a )} According as it is written, (Deu 24:4).

^{( b )} If he take such a one to wife again.

^{( c )} That is, with idols, and with them whom you have put your confidence in.

^{( d )} And I will not cast you off, but receive you, according to my mercy.

Geneva Bible: Jer 3:2

Lift up thy eyes to the high places, and see where thou hast not been lain with. In the ways hast thou sat for them, as the ^{( e )} Arabian in the wilderness; and thou hast polluted the land with thy harlotry and with thy wickedness.

^{( e )} Who dwells in tent and waits for them that pass by to rob them.

Geneva Bible: Jer 3:3

Therefore the showers have been withheld, and there hath been no ^{( f )} latter rain; and thou hadst an ^{( g )} harlot's forehead, thou didst refuse to be ashamed.

^{( f )} As God threatened by his law, (Deu 28:24).

^{( g )} You would never be ashamed of your acts and repent: and this impudency is common to idolaters, who will not cease, though they are openly convicted.

Geneva Bible: Jer 3:4

Wilt thou not from this time cry ^{( h )} to me, My father, thou [art] the guide of my youth?

^{( h )} He shows that the wicked in their miseries will cry to God and use outward prayer as the godly do, but because they do not turn from their evil, they are not heard, (Isa 58:3-4).

Geneva Bible: Jer 3:6

The LORD said also to me in the days of Josiah the king, Hast thou seen [that] which backsliding ^{( i )} Israel hath done? she hath gone up upon every high mountain and under every green tree, and there hath played the harlot.

^{( i )} Meaning the ten tribes.

Geneva Bible: Jer 3:8

And I saw, when for all the causes by which backsliding Israel committed adultery I had put ^{( k )} her away, and given her a bill of divorce; yet her treacherous sister Judah feared not, but went and played the harlot also.

^{( k )} And gave her into the hands of the Assyrians.

Geneva Bible: Jer 3:9

And it came to pass through the ^{( l )} lightness of her harlotry, that she defiled the land, and committed adultery with stones and with trees.

^{( l )} The Hebrew word may either signify lightness and wantonness, or noise and brute.

Geneva Bible: Jer 3:10

And yet for all this her treacherous sister Judah hath not turned to me with ^{( m )} her whole heart, but deceitfully, saith the LORD.

^{( m )} Judah pretended for a time that she returned, as under Josiah and other good kings, but she was never truly touched, or wholly reformed, as appeared when opportunity was offered by any wicked prince.

Geneva Bible: Jer 3:11

And the LORD said to me, The backsliding Israel hath ^{( n )} justified herself more than treacherous Judah.

^{( n )} Israel has not declared herself as wicked as Judah, who yet has had more admonitions and examples to call her to repentance.

Geneva Bible: Jer 3:12

Go and proclaim these words toward ^{( o )} the north, and say, Return, thou backsliding Israel, saith the LORD; [and] I will not cause my anger to fall upon you: for I [am] merciful, saith the LORD, [and] I will not keep [anger] for ever.

^{( o )} While the Israelites were now kept in captivity by the Assyrians, to whom he promises mercy, if they will repent.

Geneva Bible: Jer 3:13

Only acknowledge thy iniquity, that thou hast transgressed against the LORD thy God, and hast ^{( p )} scattered thy ways to the strangers under every green tree, and ye have not obeyed my voice, saith the LORD.

^{( p )} There was no way which you did not hunt to seek after the idols, and to go on a pilgrimage.

Geneva Bible: Jer 3:16

And it shall come to pass, when ye shall be multiplied and increased in the land, in those days, saith the LORD, they shall say no more, The ^{( q )} ark of the covenant of the LORD: neither shall it come to mind: neither shall they remember it; neither shall they miss [it]; neither shall [that] be done any more.

^{( q )} This is to be understood of the coming of Christ: for then they will not seek the Lord by ceremonies, and all figures will cease.

Geneva Bible: Jer 3:17

At that time they shall call Jerusalem ^{( r )} the throne of the LORD; and all the nations shall be gathered to it, to the name of the LORD, to Jerusalem: neither shall they walk any more after the imagination of their evil heart.

^{( r )} Meaning, the Church, where the Lord will be present to the world's end, (Mat 28:20).

Geneva Bible: Jer 3:18

In those days the house of Judah shall walk with the house of Israel, and they shall come together from the land of the ^{( s )} north to the land that I have given for an inheritance to your fathers.

^{( s )} Where they are now in captivity.

Geneva Bible: Jer 3:20

Surely [as] a wife treacherously departeth from her ^{( t )} husband, so have ye dealt treacherously with me, O house of Israel, saith the LORD.

^{( t )} The Hebrew word signifies a friend or companion, and here may be taken for a husband, as it is used also in (Hos 3:1).

Geneva Bible: Jer 3:21

^{( u )} A voice was heard upon the high places, weeping [and] supplications of the children of Israel: for they have perverted their way, [and] they have forgotten the LORD their God.

^{( u )} Signifying, that God, whom they had forsaken, would bring their enemies to them, who would lead them captive, and make them to cry and lament.

Geneva Bible: Jer 3:22

Return, ye backsliding children, [and] I will heal your backslidings. ^{( x )} Behold, we come to thee; for thou [art] the LORD our God.

^{( x )} This is spoken in the person of Israel to the shame of Judah, who stayed so long to turn to God.

Geneva Bible: Jer 3:24

For shame hath devoured the labour of our ^{( y )} fathers from our youth; their flocks and their herds, their sons and their daughters.

^{( y )} For their idolatry God's vengeance has light on them and theirs.

Geneva Bible: Jer 3:25

We lie down in our shame, and our confusion covereth us: ^{( z )} for we have sinned against the LORD our God, we and our fathers, from our youth even to this day, and have not obeyed the voice of the LORD our God.

^{( z )} They justify not themselves, or say that they would follow their fathers, but condemn their wicked doings and desire forgiveness for the same, as in (Ezr 9:7; Psa 106:6; Isa 64:6).

Tafsiran/Catatan -- Catatan Rentang Ayat

Maclaren: Jer 3:21-22 - A Libation To Jehovah

A Colloquy Between A Penitent And God

A voice was heard upon the high places, weeping mad supplications of the children of Israel: for they have perverted their way, and they have forgotten the Lord their God. Return, ye backsliding children, and I will heal your backslidings. Behold, we come unto Thee; for Thou art the Lord our God.'--Jer. 3:21-22.

WE have here a brief dramatic dialogue. First is heard a voice from the bare heights, the sobs and cries of penitence, produced by the prophet's earnest remonstrance. The penitent soul is absorbed in the thought of its own evil. Its sin stands clear before it. Israel sees its sin in its two forms. They have, perverted their way,' or have led a wrong outward life of action, and the reason is that they have forgotten God,' or have been guilty of inward alienation and departure from Him. Here is the consciousness of sin in its essential character, and that produces godly sorrow. The distinction between mere remorse and repentance is here already, in the weeping and supplication.'

I. A Consciousness Of Sin In Its True Nature.

So we have here a consciousness of sin in its true nature, as embracing both deeds and heart, as originating in departure from God, and manifested in perverted conduct.

Further, we have here sorrow. There may be consciousness of sin in its true nature without any sorrow of heart. It is fatal when a man looks upon his evil, gets a more or less clear sight of it, and is not sorry and penitent. It is conceivable that there should be perfect knowledge of sin and perfect insensibility in regard to it.

A sinful man's true mood should be sorrow--not flinging the blame on others, or on fate, or circumstances; not regarding his sin as misfortune or as inevitable or as disease.

Conscience is meant to produce that consciousness and that sorrow: but conscience may be dulled or silenced. It cannot be anyhow induced to call evil good, but it may be mistaken in what is evil. The gnomon is true, but a veil of cloud may be drawn over the sky.

Further, we have here supplication. These two former may both be experienced, without this third. There may be consciousness of sin and sorrow which lead to no blessing. My bones waxed old through my roaring.' Sorrow after a godly sort may be hindered by false notions of God's great love, or by false notions of what a man ought to do when he finds he has gone wrong. It may be hindered by cleaving, subtle love of sin, or by self-trust. But where all these have been overcome there is true repentance.

II. The Loving Divine Answer.

Another ear than the prophet's has heard the plaint from the bare heights. Many a frenzied shriek had gone up from these shrines of idolatrous worship, and as with Baal's prophets, it had brought no answer, nor had there been any that regarded. But this weeping reaches the ear that is never closed. Contrast with Jer. 3:23: Truly in vain is the help that is looked for from the hills, the shouting (of idol-worshippers) on the mountains.'

The instantaneousness of God's answer is very beautiful. It is like the action of the father in the parable of the prodigal son, who saw his repentant boy afar off and ran and kissed him.

There seems to be, in both the invitation to return and in the promise to hear the backslidings, a quotation from Hosea 14:1-4). We see here how God meets the penitent with a love that recognises all his sin and yet is love. It is not rebuke or reproach that lies in that designation, backsliding children.' It is tenderest mercy that lets us see that He knows exactly what we are, and yet promises His love and forgiveness. He loves us sinners with a love that beckons us back to Himself, with a love that promises healing. The truth which should be taken into the mind and heart of the man conscious of sin is God's knowledge of it all already and yet His undiminished love, God's welcome of him back, God's ready pardon. All this is true for the world in Christ, and is true for every individual soul.

The answer and the invitation here are immediate. There is often a long period of painful struggle. It looks as if the answer were not immediate. But that is because we do not listen to it.

III. The Happy Response Of The Returning Soul.

That too is immediate. The soul believes God's promises. It recognises God's claim. It returns to Him. We are attracted by His grace. The sunflower turns to the sun. The penitent is not driven only, but drawn--God's own loving self-revelation in Christ is His true power. I, if I am lifted up, will draw all men unto Me.'

The consciousness of sin remains and is even deepened (subsequent verses), and yet is different. A light of hope is in it. The very sense of sin brings us to Him, to hide our faces on His heart like a child in its mother's lap.

This response of the soul may be instantaneous. If it is not immediate, it too probably will never be at all.

MHCC: Jer 3:1-5

In repentance, it is good to think upon the sins of which we have been guilty, and the places and companies where they have been committed. How gently the Lord had corrected them! In receiving penitents, he is God, and not man. Whatever thou hast said or done hitherto, wilt thou not from this time apply to me? Will not this grace of God overcome thee? Now pardon is proclaimed, wilt thou not take the benefit? They will hope to find in him the tender compassions of a Father towards a returning prodigal. They will come to him as the Guide of their youth: youth needs a guide. Repenting sinners may encourage themselves that God will not keep his anger to the end. All God's mercies, in every age, suggest encouragement; and what can be so desirable for the young, as to have the Lord for their Father, and the Guide of their youth? Let parents daily direct their children earnestly to seek this blessing.

MHCC: Jer 3:6-11

If we mark the crimes of those who break off from a religious profession, and the consequences, we see abundant reason to shun evil ways. It is dreadful to be proved more criminal than those who have actually perished in their sins; yet it will be small comfort in everlasting punishment, for them to know that others were viler than they.

MHCC: Jer 3:12-20

See God's readiness to pardon sin, and the blessings reserved for gospel times. These words were proclaimed toward the north; to Israel, the ten tribes, captive in Assyria. They are directed how to return. If we confess our sins, the Lord is faithful and just to forgive them. These promises are fully to come to pass in the bringing back the Jews in after-ages. God will graciously receive those that return to him; and by his grace, he takes them out from among the rest. The ark of the covenant was not found after the captivity. The whole of that dispensation was to be done away, which took place after the multitude of believers had been greatly increased by the conversion of the Gentiles, and of the Israelites scattered among them. A happy state of the church is foretold. He can teach all to call him Father; but without thorough change of heart and life, no man can be a child of God, and we have no security for not departing from Him.

MHCC: Jer 3:21-25

Sin is turning aside to crooked ways. And forgetting the Lord our God is at the bottom of all sin. By sin we bring ourselves into trouble. The promise to those that return is, God will heal their backslidings, by his pardoning mercy, his quieting peace, and his renewing grace. They come devoting themselves to God. They come disclaiming all expectations of relief and succour from any but the Lord. Therefore they come depending upon him only. He is the Lord, and he only can save. It points out the great salvation from sin Jesus Christ wrought out for us. They come justifying God in their troubles, and judging themselves for their sins. True penitents learn to call sin shame, even the sin they have been most pleased with. True penitents learn to call sin death and ruin, and to charge upon it all they suffer. While men harden themselves in sin, contempt and misery are their portion: for he that covereth his sins shall not prosper, but he that confesseth and forsaketh them, shall find mercy.

Matthew Henry: Jer 3:1-5

These verses some make to belong to the sermon in the foregoing chapter, and they open a door of hope to those who receive the conviction of the reproofs we had there; God wounds that he may heal. Now observe here,

I. How basely this people had forsaken God and gone a whoring from him. The charge runs very high here. 1. They had multiplied their idols and their idolatries. To have admitted one strange God among them would have been bad enough, but they were insatiable in their lustings after false worships: Thou hast played the harlot with many lovers, Jer 3:1. She had become a common prostitute to idols; not a foolish deity was set up in all the neighbourhood but the Jews would have it quickly. Where was a high place in the country but they had had an idol in it? Jer 3:2. Note, In repentance it is good to make sorrowful reflections upon the particular acts of sin we have been guilty of, and the several places and companies where it has been committed, that we may give glory to God and take shame to ourselves by a particular confession of it. 2. They had sought opportunity for their idolatries, and had sent about to enquire for new gods: In the high - ways hast thou sat for them, as Tamar when she put on the disguise of a harlot (Gen 38:14), and as the foolish woman, that sits to call passengers, who go right on their way, Pro 9:14, Pro 9:15. As the Arabian in the wilderness - the Arabian huckster (so some), that courts customers, or waits for the merchants to get a good bargain and forestal the market - or the Arabian thief (so others), that watches for his prey; so had they waited either to court new gods to come among them (the newer the better, and the more fond they were of them) or to court others to join with them in their idolatries. They were not only sinners, but Satans, not only traitors themselves, but tempters to others. 3. They had grown very impudent in sin. They not only polluted themselves, but their land, with their whoredoms and with their wickedness (Jer 3:2); for it was universal and unpunished, and so became a national sin. And yet (Jer 3:3), " Thou hadst a whore's forehead, a brazen face of thy own. Thou refusedst to be ashamed; thou didst enough to shame thee for ever, and yet wouldst not take shame to thyself."Blushing is the colour of virtue, or at least a relic of it; but those that are past shame (we say) are past hope. Those that have an adulterer's heart, if they indulge that, will come at length to have a whore's forehead, void of all shame and modesty. 4. They abounded in all manner of sin. They polluted the land not only with their whoredoms (that is, their idolatries), but with their wickedness, or malice (Jer 3:2), sins against the second table: for how can we think that those will be true to their neighbour that are false to their God? "Nay (Jer 3:5), thou hast spoken and done evil things as thou couldst, and wouldst have spoken and done worse if thou hadst known how; thy will was to do it, but thou lackedst opportunity."Note, Those are wicked indeed that sin to the utmost of their power, that never refuse to comply with a temptation because they should not, but because they cannot.

II. How gently God had corrected them for their sins. Instead of raining fire and brimstone upon them, because, like Sodom, they had avowed their sin and had gone after strange gods as Sodom after strange flesh, he only withheld the showers from them, and that only one part of the year: There has been no latter rain, which might serve as an intimation to them of their continual dependence upon God; when they had the former rain, that was no security to them for the latter, but they must still look up to God. But it had not this effect.

III. How justly God might have abandoned them utterly, and refused ever to receive them again, though they should return; this would have been but according to the known rule of divorces, Jer 3:1. They say (it is an adjudged case, nay, it is a case in which the law is very express, and it is what every body knows and speaks of, Deu 24:4), that if a woman be once put away for whoredom, and be joined to another man, her first husband shall never, upon any pretence whatsoever, take her again to be his wife; such playing fast and loose with the marriage-bond would be a horrid profanation of that ordinance and would greatly pollute that land. Observe, What the law says in this case - They say, that is, every one will say, and subscribe to the equity of the law in it; for every man finds something in himself that forbids him to entertain one that is another man's. And in like manner they had reason to expect that God would refuse ever to take them to be his people again, who had not only been joined to one strange god, but had played the harlot with many lovers. If we had to do with a man like ourselves, after such provocations as we have been guilty of, he would be implacable, and we might have despaired of his being reconciled to us.

IV. How graciously he not only invites them, but directs them, to return to him.

1. He encourages them to hope that they shall find favour with him, upon their repentance: "Thou thou hast been bad, yet return again to me, "Jer 3:1. This implies a promise that he will receive them: "Return, and thou shalt be welcome."God has not tied himself by the laws which he made for us, nor has he the peevish resentment that men have; he will be more kind to Israel, for the sake of his covenant with them, than ever any injured husband was to an adulterous wife; for in receiving penitents, as much as in any thing, he is God and not man.

2. He therefore kindly expects that they will repent and return to him, and he directs them what to say to him (Jer 3:4): " Wilt thou not from this time cry unto me? Wilt not thou, who hast been in such relation to me, and on whom I have laid such obligations, wilt not thou cry to me? Though thou hast gone a whoring from me, yet, when thou findest the folly of it, surely thou wilt think of returning to me, now at least, now at last, in this thy day. Wilt thou not at this time, nay, wilt thou not from this time and forward, cry unto me? Whatever thou hast said or done hitherto, wilt thou not from this time apply to me? From this time of conviction and correction, now that thou hast been made to see thy sins (Jer 3:2) and to smart for them (Jer 3:3), wilt thou not now forsake them and return to me, saying, I will go and return to my first husband, for then it was better with me than now? "Hos 2:7. Or " from this time that thou hast had so kind an invitation to return, and assurance that thou shalt be well received: will not this grace of God overcome thee? Now that pardon is proclaimed wilt thou not come in and take the benefit of it? Surely thou wilt."

(1.) He expects that they will claim relation to God, as theirs: Wilt thou not cry unto me, My Father, thou art the guide of my youth? [1.] They will surely come towards him as a father, to beg his pardon for their undutiful behaviour to him ( Father, I have sinned ) and will hope to find in him the tender compassions of a father towards a returning prodigal. They will come to him as a father, to whom they will make their complaints, and in whom they will put their confidence for relief and succour. They will now own him as their father, and themselves fatherless without him; and therefore, hoping to find mercy with him (as those penitents, Hos 14:3), [2.] They will come to him as the guide of their youth, that is, as their husband, for so that relation is described, Mal 2:14. "Though thou hast gone after many lovers, surely thou wilt at length remember the love of thy espousals, and return to the husband of thy youth. "Or it may be taken more generally: "As my Father, thou art the guide of my youth. "Youth needs a guide. In our return to God we must thankfully remember that he was the guide of our youth in the way of comfort; and we must faithfully covenant that he shall be our guide henceforward in the way of duty, and that we will follow his guidance, and give up ourselves entirely to it, that in all doubtful cases we will be determined by our religion.

(2.) He expects that they will appeal to the mercy of God and crave the benefit of that mercy (Jer 3:5), that they will reason thus with themselves for their encouragement to return to him: " Will he reserve his anger for ever? Surely he will not, for he has proclaimed his name gracious and merciful. "Repenting sinners may encourage themselves with this, that, though God chide, he will not always chide, though he be angry, he will not keep his anger to the end, but, though he cause grief, he will have compassion, and may thus plead for reconciliation. Some understand this as describing their hypocrisy, and the impudence of it: "Though thou hast a whore's forehead (Jer 3:3) and art still doing evil as thou canst (Jer 3:5), yet art thou not ever and anon crying to me, My Father? "Even when they were most addicted to idols they pretended a regard to God and his service and kept up the forms of godliness and devotion. It is a shameful thing for men thus to call God father, and yet to do the works of the devil (as the Jews, Joh 8:44), to call him the guide of their youth, and yet give up themselves to walk after the flesh, and to flatter themselves with the expectation that his anger shall have an end, while they are continually treasuring up to themselves wrath against the day of wrath.

Matthew Henry: Jer 3:6-11

The date of this sermon must be observed, in order to the right understanding of it; it was in the days of Josiah, who set on foot a blessed work of reformation, in which he was hearty, but the people were not sincere in their compliance with it; to reprove them for that, and warn them of the consequences of their hypocrisy, is the scope of that which God here said to the prophet, and which he delivered to them. The case of the two kingdoms of Israel and Judah is here compared, the ten tribes that revolted from the throne of David and the temple of Jerusalem and the two tribes that adhered to both. The distinct history of those two kingdoms we have in the two books of the Kings, and here we have an abstract of both, as far as relates to this matter.

I. Here is a short account of Israel, the ten tribes. Perhaps the prophet had been just reading the history of that kingdom when God came to him, and said, Hast thou seen what backsliding Israel has done? Jer 3:6. For he could not see it otherwise than in history, they having been carried into captivity long before he was born. But what we read in the histories of scripture should instruct us and affect us, as if we ourselves had been eye-witnesses of it. She is called backsliding Israel because that kingdom was first founded in an apostasy from the divine institutions, both in church and state. Now he had seen concerning them, 1. That they were wretchedly addicted to idolatry. They had played the harlot upon every high mountain and under every green tree (Jer 3:6), that is, they had worshipped other gods in their high places and groves; and no marvel, when from the first they had worshipped God by the images of the golden calves at Dan and Bethel. The way of idolatry is down-hill: those that are in love with images, and will have them, soon become in love with other gods, and will have them too; for how should those stick at the breach of the first commandment who make no conscience of the second? 2. That God by his prophets had invited and encouraged them to repent and reform (Jer 3:7): " After she had done all these things, for which she might justly have been abandoned, yet I said unto her, Turn thou unto me and I will receive thee."Though they had forsaken both the house of David and the house of Aaron, who both had their authority jure divino - from God, without dispute, yet God sent his prophets among them, to call them to return to him, to the worship of him only, not insisting so much as one would have expected upon their return to the house of David, but pressing their return to the house of Aaron. We read not that Elijah, that great reformer, ever mentioned their return to the house of David, while he was anxious for their return to the faithful service of the true God according as they had it among them. It is serious piety that God stands upon more than even his own rituals. 3. That, notwithstanding this, they had persisted in their idolatries: But she returned not, and God saw it; he took notice of it, and was much displeased with it, Jer 3:7, Jer 3:8. Note, God keeps account, whether we do or no, how often he has called to us to turn to him and we have refused. 4. That he had therefore cast them off, and given them up into the hands of their enemies (Jer 3:8): When I saw (so it may be read) that for all the actions wherein she had committed adultery I must dismiss her, I gave her a bill of divorce. God divorced them when he threw them out of his protection and left them an easy prey to any that would lay hands on them, when he scattered all their synagogues and the schools of the prophets and excluded them from laying any further claim to the covenant made with their fathers. Note, Those will justly be divorced from God that join themselves to such as are rivals with him. For proof of this go and see what God did to Israel.

II. Let us now see what was the case of Judah, the kingdom of the two tribes. She is called treacherous sister Judah, a sister because descended from the same common stock, Abraham and Jacob; but, as Israel had the character of a backslider, So Judah is called treacherous, because, though she professed to keep close to God when Israel had backslidden (she adhered to the kings and priests that were of God's own appointing, and did not withdraw from her allegiance, so that it was expected she should deal faithfully), yet she proved treacherous, and false, and unfaithful to her professions and promises. Note, The treachery of those who pretend to cleave to God will be reckoned for, as well as the apostasy of those who openly revolt from him. Judah saw what Israel did, and what came of it, and should have taken warning. Israel's captivity was intended for Judah's admonition; but it had not the designed effect. Judah feared not, but thought herself safe because she had Levites to be her priests and sons of David to be her kings. Note, It is an evidence of great stupidity and security when we are not awakened to a holy fear by the judgments of God upon others. It is here charged on Judah, 1. That when they had a wicked king that debauched them they heartily concurred with him in his debaucheries. Judah was forward enough to play the harlot, to worship any idol that was introduced among them and to join in any idolatrous usage; so that through the lightness (or, as some read it, the vileness and baseness ) of her whoredom, or (as the margin reads it) by the fame and report of her whoredom, her notorious whoredom, for which she had become infamous, she defiled the land, and made it an abomination to God; for she committed adultery with stones and stocks, with the basest idols, those made of wood and stone. In the reigns of Manasseh and Amon, when they were disposed to idolatry, the people were so too, and all the country was corrupted with it, and none feared the ruin which Israel by this means had brought upon themselves. 2. That when they had a good king, that reformed them, they did not heartily concur with him in the reformation. This was the present case. God tried whether they would be good in a good reign, but the evil disposition was still the same: They returned not to me with their whole heart, but feignedly, Jer 3:10. Josiah went further in destroying idolatry than the best of his predecessors had done, and for his own part he turned to the Lord with all his heart and with all his soul; so it is said of him, 2Ki 23:25. The people were forced to an external compliance with him, and joined with him in keeping a very solemn passover and in renewing their covenants with God (2Ch 34:32, 2Ch 35:17); but they were not sincere in it, nor were their hearts right with God. For this reason God at that very time said, I will remove Judah out of my sight, as I removed Israel (2Ki 23:27), because Judah was not removed from their sin by the sight of Israel's removal from their land. Hypocritical and ineffectual reformations bode ill to a people. We deceive ourselves if we think to deceive God by a feigned return to him. I know no religion without sincerity.

III. The case of these sister kingdoms is compared, and judgment given upon the comparison, that of the two Judah was the worse (Jer 3:11): Israel has justified herself more than Judah, that is, she is not so bad as Judah is. This comparative justification will stand Israel in little stead; what will it avail us to say, We are not so bad as others, when yet we are not really good ourselves? But it will serve as an aggravation of the sin of Judah, which was in two respects worse than that of Israel: - 1. More was expected from Judah than from Israel; so that Judah dealt treacherously, they vilified a more sacred profession, and falsified a more solemn promise, than Israel did. 2. Judah might have taken warning by the ruin of Israel for their idolatry, and would not. God's judgments upon others, if they be not means of our reformation, will help to aggravate our destruction. The prophet Ezekiel (Eze 23:11) makes the same comparison between Jerusalem and Samaria that this prophet here makes between Judah and Israel, nay, and (Eze 16:48) between Jerusalem and Sodom, and Jerusalem is made the worst of the three.

Matthew Henry: Jer 3:12-19

Here is a great deal of gospel in these verses, both that which was always gospel, God's readiness to pardon sin and to receive and entertain returning repenting sinners, and those blessings which were in a special manner reserved for gospel times, the forming and founding of the gospel church by bringing into it the children of God that were scattered abroad, the superseding of the ceremonial law, and the uniting of Jews and Gentiles, typified by the uniting of Israel and Judah in their return out of captivity. The prophet is directed to proclaim these words towards the north, for they are a call to backsliding Israel, the ten tribes that were carried captive into Assyria, which lay north from Jerusalem. That way he must look, to show that God had not forgotten them, though their brethren had, and to upbraid the men of Judah with their obstinacy in refusing to answer the calls given them. One might as well call to those who lay many hundred miles off in the land of the north; they would as soon hear as these unbelieving and disobedient people; backsliding Israel will sooner accept of mercy, and have the benefit of it, than treacherous Judah. And perhaps the proclaiming of these words towards the north looks as far forward as the preaching of repentance and remission of sins unto all nations, beginning at Jerusalem, Luk 24:47. A call to Israel in the land of the north is a call to others in that land, even as many as belong to the election of grace. When it was suspected that Christ would go to the dispersed Jews among the Gentiles, it was concluded that he would teach the Gentiles, Joh 7:35. So here.

I. Here is an invitation given to backsliding Israel, and in them to the backsliding Gentiles, to return unto God, the God from whom they had revolted (Jer 3:12): Return, thou backsliding Israel. And again (Jer 3:14): " Turn, O backsliding children! repent of your backslidings, return to your allegiance, come back to that good way which you have missed and out of which you have turned aside."Pursuant to this invitation, 1. They are encouraged to return. " Repent, and be converted, and your sins shall be blotted out, Act 3:19. You have incurred God's displeasure, but return to me, and I will not cause my anger to fall upon you. "God's anger is ready to fall upon sinners, as a lion falls on his prey, and there is none to deliver, as a mountain of lead falling on them, to sink them past recovery into the lowest hell. But if they repent it shall be turned away, Isa 12:1. I will not keep my anger for ever, but will be reconciled, for I am merciful. We that are sinful were for ever undone if God were not merciful; but the goodness of his nature encourages us to hope that, if we by repentance undo what we have done against him, he will by a pardon unsay what he has said against us. 2. They are directed how to return (Jer 3:13): " Only acknowledge thy iniquity, own thyself in a fault and thereby take shame to thyself and give glory to God." I will not keep my anger for ever (that is a previous promise); you shall be delivered form that anger of God which is everlasting, from the wrath to come; but upon what terms? Very easy and reasonable ones. Only acknowledge thy sins. If we confess our sins, he is faithful and just to forgive them. This will aggravate the condemnation of sinners, that the terms of pardon and peace were brought so low, and yet they would not come up to them. If the prophet had told thee to do some great thing wouldst thou not have done it? How much more when he says, Only acknowledge thy iniquity? 2Ki 5:13. In confessing sin, (1.) We must own the corruption of our nature: Acknowledge thy iniquity, the perverseness and irregularity of thy nature. (2.) We must own our actual sins: " That thou hast transgressed against the Lord thy God, hast affronted him and offended him."(3.) We must own the multitude of our transgressions: "That thou hast scattered thy ways to the strangers, run hither and thither in pursuit of thy idols, under every green tree. Wherever thou hast rambled thou hast left behind thee the marks of thy folly."(4.) We must aggravate our sin from the disobedience that there is in it to the divine law. The sinfulness of sin is the worst thing in it: " You have not obeyed my voice; acknowledge that, and let that humble you more than any thing else."

II. Here are precious promises made to these backsliding children, if they do return, which were in part fulfilled in the return of the Jews out of their captivity, many that belonged to the ten tribes having perhaps joined themselves to those of the two tribes, in the prospect of their deliverance, and returning with them; but the prophecy is to have its full accomplishment in the gospel church, and the gathering together of the children of God that were scattered abroad to that: "Return, for, though you are backsliders, yet you are children; nay, though a treacherous wife, yet a wife, for I am married to you (Jer 3:14) and will not disown the relation."Thus God remembers his covenant with their fathers, that marriage covenant, and in consideration of that he remembers their land, Lev 26:42.

1. He promises to gather them together from all places whither they are dispersed and scattered abroad, Joh 11:52, I will take you, one of a city, and two of a family, or clan; and I will bring you to Zion, Jer 3:14. All those that by repentance return to their duty shall return to their former comfort. Observe, (1.) God will graciously receive those that return to him, nay, it is he that by his distinguishing grace takes them out from among the rest that persist in their backslidings; if he had left them, they would have been undone. (2.) Of the many that have backslidden from God there are but few, very few in comparison, that return to him, like the gleanings of the vintage - one of a city and two of a country; Christ's flock is a little flock, and few there are that find the strait gate. (3.) Of those few, though dispersed, yet not one shall be lost. Though there be but one in a city, God will find out that one; he shall not be overlooked in a crowd, but shall be brought safely to Zion, safely to heaven. The scattered Jews shall be brought to Jerusalem, and those of the ten tribes shall be as welcome there as those of the two. God's chosen, scattered all the world over, shall be brought to the gospel church, that Mount Zion, the heavenly Jerusalem, that holy hill on which Christ reigns.

2. He promises to set those over them that shall be every way blessings to them (Jer 3:15): I will give you pastors after my heart, alluding to the character given of David when God pitched upon him to be king. 1Sa 13:14, The Lord hath sought him a man after his own heart. Observe, (1.) When a church is gathered it must be governed. " I will bring them to Zion, not to live as they list, but to be under discipline, not as wild beasts, that range at pleasure, but as sheep that are under the direction of a shepherd." I will give them pastors, that is, both magistrates and ministers; both are God's ordinance for the support of his kingdom. (2.) It is well with a people when their pastors are after God's own heart, such as they should be, such as we would have them be, who shall make his will their rule in all their administrations, and such as endeavour in some measure to conform to his example, who rule for him, and, as they are capable, rule like him. (3.) Those are pastors after God's own heart who make it their business to feed the flock, not to feed themselves and fleece the flocks, but to do all they can for the good of those that are under their charge, who feed them with wisdom and understanding (that is, wisely and understandingly), as David fed them, in the integrity of his heart and by the skilfulness of his hand, Psa 78:72. Those who are not only pastors, but teachers, must feed them with the word of God, which is wisdom and understanding, which is able to make us wise to salvation.

3. He promises that there shall be no more occasion for the ark of the covenant, which had been so much the glory of the tabernacle first and afterwards of the temple, and was the token of God's presence with them; that shall be set aside, and there shall be no more enquiry after, nor enquiring of, it (Jer 3:16): When you shall be multiplied and increased in the land, when the kingdom of the Messiah shall be set up, which by the accession of the Gentiles will bring in to the church a vast increase (and the days of the Messiah the Jewish masters themselves acknowledge to be here intended), then they shall say no more, The ark of the covenant of the Lord, they shall have it no more among them to value, or value themselves upon, because they shall have a pure spiritual way of worship set up, in which there shall be no occasion for any of those external ordinances; with the ark of the covenant the whole ceremonial law shall be set aside, and all the institutions of it, for Christ, the truth of all those types, exhibited to us in the word and sacraments of the New Testament, will be to us instead of all. It is very likely (whatever the Jews suggest to the contrary) that the ark of the covenant was in the second temple, being restored by Cyrus with the other vessels of the house of the Lord, Ezr 1:7. But in the gospel temple Christ is the ark; he is the propitiatory, or mercy-seat; and it is the spiritual presence of God in his ordinances that we are now to expect. Many expressions are here used concerning the setting aside of the ark, that it shall not come to mind, that they shall not remember it, that they shall not visit it, that none of these things shall be any more done; for the true worshippers shall worship the Father in spirit and in truth, Joh 4:24. But this variety of expressions is used to show that the ceremonies of the law of Moses should be totally and finally abolished, never to be used any more, but that it would be with difficulty that those who had been so long wedded to them should be weaned from them; and that they would not quite let them go till their holy city and holy house should both be levelled with the ground.

4. He promises that the gospel church, here called Jerusalem, shall become eminent and conspicuous, Jer 3:17. Two things shall make it famous: - (1.) God's special residence and dominion in it. It shall be called, The throne of the Lord - the throne of his glory, for that shines forth in the church - the throne of his government, for that also is erected there; there he rules his willing people by his word and Spirit, and brings every thought into obedience to himself. As the gospel got ground this throne of the Lord was set up even where Satan's seat had been. It is especially the throne of his grace; for those that by faith come to this Jerusalem come to God the judge of all, and to Jesus the mediator of the new covenant, Heb 12:22-24. (2.) The accession of the Gentiles to it. All the nations shall be discipled, and so gathered to the church, and shall become subjects to that throne of the Lord which is there set up, and devoted to the honour of that name of the Lord which is there both manifested and called upon.

5. He promises that there shall be a wonderful reformation wrought in those that are gathered to the church: They shall not walk any more after the imagination of their evil hearts. They shall not live as they list, but live by rules, not do according to their own corrupt appetites, but according to the will of God. See what leads in sin - the imagination of our own evil hearts; and what sin is - it is walking after that imagination, being governed by fancy and humour; and what converting grace does - it takes us off from walking after our own inventions and brings us to be governed by religion and right reason.

6. That Judah and Israel shall be happily united in one body, Jer 3:18. They were so in their return out of captivity and their settlement again in Canaan: The house of Judah shall walk with the house of Israel, as being perfectly agreed, and become one stick in the hand of the Lord, as Ezekiel also foretold, Eze 37:16, Eze 37:17. Both Assyria and Chaldea fell into the hands of Cyrus, and his proclamation extended to all the Jews in all his dominions. And therefore we have reason to think that many of the house of Israel came with those of Judah out of the land of the north; though at first there returned but 42,000 (whom we have an account of, Ezra 2) yet Josephus says ( Antiq. 11.68) that some few years after, under Darius, Zerubbabel went and fetched up above 4,000,000 of souls, to the land that was given for an inheritance to their fathers. And we never read of such animosities and enmities between Israel and Judah as had been formerly. This happy coalescence between Israel and Judah in Canaan was a type of the uniting of Jews and Gentiles in the gospel church, when, all enmities being slain, they should become one sheepfold under one shepherd.

III. Here is some difficulty started, that lies in the way of all this mercy; but an expedient is found to get over it.

1. God asks, How shall I do this for thee? Not as if God showed favour with reluctancy, as he punishes with a How shall I give thee up? Hos 11:8, Hos 11:9. No, though he is slow to anger, he is swift to show mercy. But it intimates that we are utterly unworthy of his favours, that we have no reason to expect them, that there is nothing in us to deserve them, that we can lay no claim to them, and that he contrives how to do it in such a way as may save the honour of his justice and holiness in the government of the world. Means must be devised that his banished be not for ever expelled from him, 2Sa 14:14. How shall I do it? (1.) Even backsliders, if they return and repent, shall be put among the children; and who could ever have expected that? Behold what manner of love is this! 1Jo 3:1. How should we who are so mean and weak, so worthless and unworthy, and so provoking, ever be put among the children. (2.) To those whom God puts among the children he will give the pleasant land, the land of Canaan, that glory of all lands, that goodly heritage of the hosts of nations, which nations and their hosts wish for and prefer to their own country, or which the hosts of the nations have now got possession of. It was a type of heaven, where there are pleasures for evermore. Now who could expect a place in that pleasant land that has so often despised it (Psa 106:24) and is so unworthy of it and unfit for it? Is this the manner of men?

2. He does himself return answer to this question: But I said, Thou shalt call me, My Father. God does himself answer all the objections that are taken from our unworthiness, or they would never be got over. (1.) That he may put returning penitents among the children, he will give them the Spirit of adoption, teaching them to cry, Abba, Father, Gal 4:6. " Thou shalt call me, My Father; thou shalt return to me, and resign thyself to me as a father, and that shall recommend thee to my favour,"(2.) That he may give them the pleasant land, he will put his fear in their hearts, that they may never turn from him, but may persevere to the end.

Matthew Henry: Jer 3:20-25

Here is, I. The charge God exhibits against Israel for their treacherous departures from him, Jer 3:20. As an adulterous wife elopes from her husband, so have they gone a whoring from God. They were joined to God by a marriage-covenant, but they broke that covenant, they dealt treacherously with God, who had always dealt kindly and faithfully with them. Treacherous dealing with men like ourselves is bad enough, but to deal treacherously with God is to deal treasonably.

II. Their conviction and confession of the truth of this charge, Jer 3:21. When God reproved them for their apostasy, there were some among them, even such as God would take and bring to Zion, whose voice was heard upon the high places weeping and praying, humbling themselves before the God of their fathers, lamenting their calamities, and their sins, the procuring cause of them; for this is that which they lament, for this they bemoan themselves, that they have perverted their way and forgotten the Lord their God. Note, 1. Sin is the perverting of our way, it is turning aside to crooked ways and perverting that which is right. 2. Forgetting the Lord our God is at the bottom of all sin. If men would remember God, his eye upon them and their obligation to him, they would not transgress as they do. 3. By sin we embarrass ourselves, and bring ourselves into trouble, for that also is the perverting of our way, Lam 3:9. 4. Prayers and tears well become those whose consciences tell them that they have perverted their way and forgotten their God. When the foolishness of man perverts his way his heart is apt to fret against the Lord (Pro 19:3), whereas it should be melted and poured out before him.

III. The invitation God gives them to return to him (Jer 3:22): Return, you backsliding children. He calls them children in tenderness and compassion to them, foolish and froward as children, yet his sons, whom though he corrects he will not disinherit; for, though they are refractory children (so some render it), yet they are children. God bears with such children, and so much parents. When they are convinced of sin (Jer 3:21), and humbled for that, then they are prepared and then they are invited to return, as Christ invites those to him that are weary and heavy-laden. The promise to those that return is, " I will heal your backslidings; I will comfort you under the grief you are in for your backslidings, deliver you out of the troubles you have brought yourselves into by your backslidings, and cure you of your refractoriness and tendency to backslide."God will heal our backslidings by his pardoning mercy, his quieting peace, and his renewing grace.

IV. The ready consent they give to this invitation, and their cheerful compliance with it: Behold, we come unto thee. This is an echo to God's call; as a voice returned from broken walls, so this from broken hearts. God says, Return; they answer, Behold, we come. It is an immediate speedy answer, without delay, not, "We will come hereafter,"but, "We do come now; we need not take time to consider of it;"not, "We come towards thee,"but, "We come to thee, we will make a thorough turn of it."Observe how unanimous they are: We come, one and all. 1. They come devoting themselves to God as theirs: " Thou art the Lord our God; we take thee to be ours, we give up ourselves to thee to be thine; whither shall we go but to thee? It is our sin and folly that we have gone from thee."It is very comfortable, in our returns to God after our backslidings, to look up to him as ours in covenant. 2. They come disclaiming all expectations of relief and succour but from God only: " In vain is salvation hoped for from the hills and from the multitude of the mountains; we now see our folly in relying upon creature-confidences, and will never so deceive ourselves any more."They worshipped their idols upon hills and mountains (Jer 3:6), and they had a multitude of idols upon their mountains, which they had sought unto and put a confidence in; but now they will have no more to do with them. In vain do we look for any thing that is good from them, while from God we may look for every thing that is good, even salvation itself. Therefore, 3. They come depending upon God only as their God: In the Lord our God is the salvation of Israel. He is the Lord, and he only can save; he can save when all other succours and saviours fail; and he is our God, and will in his own way and time work salvation for us. It is very applicable to the great salvation from sin, which Jesus Christ wrought out for us; that is the salvation of the Lord, his great salvation. 4. They come justifying God in their troubles and judging themselves for their sins, Jer 3:24, Jer 3:25. (1.) They impute all the calamities they had been under to their idols, which had not only done them no good, but had done them abundance of mischief, all the mischief that had been done them: Shame (the idol, that shameful thing) has devoured the labour of our fathers. Note, [1.] True penitents have learned to call sin shame; even the beloved sin which has been as an idol to them, which they have been most pleased with and proud of, even that they shall call a scandalous thing, shall put contempt upon it and be ashamed of it. [2.] True penitents have learned to call sin death and ruin, and to charge upon it all the mischiefs they suffer: "It has devoured all those good things which our fathers laboured for and left to us; we have found from our youth that our idolatry has been the destruction of our prosperity."Children often throw away upon their lusts that which their fathers took a great deal of pains for; and it is well if at length they are brought (as these here) to see the folly of it, and to call those vices their shame which have wasted their estates and devoured the labour of their fathers. Of the labour of their fathers, which their idols had devoured, they mention particularly their flocks and their herds, their sons and their daughters. First, their idolatries had provoked God to bring these desolating judgments upon them, which had ruined their country and families, and made their estates a prey and their children captives to the conquering enemy. They had procured these things to themselves. Or, rather, Secondly, These had been sacrificed to their idols, had been separated unto that shame (Hos 9:10), and they had devoured them without mercy; they did eat the fat of their sacrifices (Deu 32:38), even their human sacrifices. (2.) They take to themselves the shame of their sin and folly (Jer 3:25): " We lie down in our shame, being unable to bear up under it; our confusion covers us, that is, both our penal and our penitential shame. Sin has laid us under such rebukes of God's providence, and such reproaches of our own consciences, as surround us and fill us with shame. For we have sinned, and shame came in with sin and still attends upon it. We are sinners by descent; guilt and corruption are entailed upon us: We and our fathers have sinned. We were sinners betimes; we began early in a course of sin: We have sinned from our youth; we have continued in sin, have sinned even unto this day, though often called to repent and forsake our sins. That which is the malignity of sin, the worst thing in it, is the affront we have put upon God by it: We have not obeyed the voice of the Lord our God, forbidding us to sin and commanding us, when we have sinned, to repent."Now all this seems to be the language of the penitents of the house of Israel (Jer 3:20), of the ten tribes, either of those that were in captivity or those of them that remained in their own land. And the prophet takes notice of their repentance to provoke the men of Judah to a holy emulation. David used it as an argument with the elders of Judah that it would be a shame for those that were his bone and his flesh to be the last in bringing the king back, when the men of Israel appeared forward in it, 2Sa 19:11, 2Sa 19:12. So the prophet excites Judah to repent because Israel did: and well it were if the zeal of others less likely would provoke us to strive to get before them and go beyond them in that which is good.

Keil-Delitzsch: Jer 3:1-2

As a divorced woman who has become another man's wife cannot return to her first husband, so Judah, after it has turned away to other gods, will not be received again by Jahveh; especially since, in spite of all chastisement, it adheres to its evil ways. Jer 3:1. " He saith, If a man put away his wife, and she go from him, and become another man's, can he return to her again? would not such a land be polluted? and thou hast whored with many partners; and wouldst thou return to me? saith Jahveh. Jer 3:2. Lift up thine eyes unto the bare-topped hills and look, where hast thou not been lien with; on the ways thou sattest for them, like an Arab in the desert, and pollutedst the land by thy whoredoms and by thy wickedness . Jer 3:3. And the showers were withheld, and the latter rain came not; but thou hadst the forehead of an harlot woman, wouldst not be ashamed . Jer 3:4. Ay, and from this time forward thou criest to me, My father, the friend of my youth art thou . Jer 3:5. Will he always bear a grudge and keep it up for ever? Behold, thou speakest thus and dost wickedness and carriest it out ." This section is a continuation of the preceding discourse in Jer 2, and forms the conclusion of it. That this is so may be seen from the fact that a new discourse, introduced by a heading of its own, begins with Jer 3:6. The substance of the fifth verse is further evidence in the same direction; for the rejection of Judah by God declared in that verse furnishes the suitable conclusion to the discourse in Jer 2, and briefly shows how the Lord will plead with the people that holds itself blameless (Jer 2:35).

(Note: The contrary assertion of Ew. and Nägelsb. that these verses do not belong to what precedes, but constitute the beginning of the next discourse (Jer 3-6), rests upon an erroneous view of the train of thought in this discourse. And such meagre support as it obtains involves a violation of usage in interpreting ושׁוב as: yet turn again to me, and needs further the arbitrary critical assertion that the heading in Jer 3:6 : and Jahveh said to me in the days of Josiah, has been put by a copyist in the wrong place, and that it ought to stand before Jer 3:1. - Nor is there any reason for the assumption of J. D. Mich. and Graf, that at Jer 3:1 the text has been mutilated, and that by an oversight ויהי has dropped out; and this assumption also contradicts the fact that Jer 3:1-5 can neither contain nor begin any new prophetic utterance.)

But it is somewhat singular to find the connection made by means of לאמר , which is not translated by the lxx or Syr., and is expressed by Jerome by vulgo dicitur . Ros. would make it, after Rashi, possem dicere , Rashi's opinion being that it stands for ישׁ לי לימר . In this shape the assumption can hardly be justified. It might be more readily supposed that the infinitive stood in the sense: it is to be said, one may say, it must be affirmed; but there is against this the objection that this use of the infinitive is never found at the beginning of a new train of thought. The only alternative is with Maur. and Hitz. to join לאמר with what precedes, and to make it dependent on the verb מאס in Jer 2:37 : Jahveh hath rejected those in whom thou trustest, so that thou shalt not prosper with them; for He says: As a wife, after she has been put away from her husband and has been joined to another, cannot be taken back again by her first husband, so art thou thrust away for thy whoredom. The rejection of Judah by God is not, indeed, declared expressis verbis in Jer 3:1-5, but is clearly enough contained there in substance. Besides, "the rejection of the people's sureties (Jer 2:37) involves that of the people too" (Hitz.). לאמר , indeed, is not universally used after verbis dicendi alone, but frequently stands after very various antecedent verbs, in which case it must be very variously expressed in English; e.g., in Jos 22:11 it comes after ישׁמעוּ , they heard: as follows, or these words; in 2Sa 3:12 we have it twice, once after the words, he sent messengers to David to say, i.e., and cause them say to him, a second time in the sense of namely; in 1Sa 27:11 with the force of: for he said or thought. It is used here in a manner analogous to this: he announces to thee, makes known to thee. - The comparison with the divorced wife is suggested by the law in Deu 24:1-4. Here it is forbidden that a man shall take in marriage again his divorced wife after she has been married to another, even although she has been separated from her second husband, or even in the case of the death of the latter; and re-marriage of this kind is called an abomination before the Lord, a thing that makes the land sinful. The question, May he yet return to her? corresponds to the words of the law: her husband may not again ( לשׁוּב ) take her to be his wife. The making of the land sinful is put by Jer. in stronger words: this land is polluted; making in this an allusion to Lev 18:25, Lev 18:27, where it is said of similar sins of the flesh that they pollute the land.

With "and thou hast whored" comes the application of this law to the people that had by its idolatry broken its marriage vows to its God. זנה is construed with the accus . as in Eze 16:28. רעים , comrades in the sense of paramours; cf. Hos 3:1. רבּים , inasmuch as Israel or Judah had intrigued with the gods of many nations. ושׁוב אלי .snoi is infin. abs ., and the clause is to be taken as a question: and is it to be supposed that thou mayest return to me? The question is marked only by the accent; cf. Ew. §328, a , and Gesen. §131, 4, b . Syr., Targ., Jerome, etc. have taken ושׁוב as imperative: return again to me; but wrongly, since the continuity is destroyed. This argument is not answered by taking ו copul . adversatively with the sig. yet: it is on the contrary strengthened by this arbitrary interpretation. The call to return to God is incompatible with the reference in Jer 3:2 to the idolatry which is set before the eyes of the people to show it that God has cause to be wroth. "Look but to the bare-topped hills." שׁפים , bald hills and mountains (cf. Isa 41:18), were favoured spots for idolatrous worship; cf. Hos 4:13. When hast not thou let thyself be ravished? i.e., on all sides. For שׁגּלתּ the Masoretes have here and everywhere substituted שׁכּבתּ , see Deu 28:30; Zec 14:2, etc. The word is here used for spiritual ravishment by idolatry; here represented as spiritual fornication. Upon the roads thou sattest, like a prostitute, to entice the passers-by; cf. Gen 38:14; Pro 7:12. This figure corresponds in actual fact to the erection of idolatrous altars at the corners of the streets and at the gates: 2Ki 23:8; Eze 16:25. Like an Arab in the desert, i.e., a Bedouin, who lies in wait for travellers, to plunder them. The Bedouins were known to the ancients, cf. Diod. Sic. 2:48, Plin. Hist. Nat . vi. 28, precisely as they are represented to this day by travellers. - By this idolatrous course Israel desecrated the land. The plural form of the suffix with the singular זנוּת is to be explained by the resemblance borne both in sound and meaning (an abstract) by the termination וּת to the plural ות ; cf. Jer 3:8, Zep 3:20, and Ew. §259, b . רעתך refers to the moral enormities bound up with idolatry, e.g., the shedding of innocent blood, Jer 2:30, Jer 2:35. The shedding of blood is represented as defilement of the land in Num 35:33.

Keil-Delitzsch: Jer 3:3

But the idolatrous race was not to be brought to reflection or turned from its evil ways, even when judgment fell upon it. God chastised it by withholding the rain, by drought; cf. Jer 14:1., Amo 4:7. רביבים , rain-showers (Deu 32:2), does not stand for the early rain ( יורה ), but denotes any fall of rain; and the late rain (shortly before harvest) is mentioned along with it, as in Hos 6:3; Zec 10:1. But affliction made no impression. The people persisted in its sinful courses with unabashed effrontery; cf. Jer 5:3; Eze 3:7.

Keil-Delitzsch: Jer 3:4-5

Henceforward, forsooth, it calls upon its God, and expects that His wrath will abate; but this calling on Him is but lip-service, for it goes on in its sins, amends not its life. הלוא , nonne , has usually the force of a confident assurance, introducing in the form of a question that which is held not to be in the least doubtful. מעתּה , henceforward, the antithesis to מעולם , Jer 2:20, Jer 2:27, is rightly referred by Chr. B. Mich. to the time of the reformation in public worship, begun by Josiah in the twelfth year of his reign, and finally completed in the eighteenth year, 2 Chron 34:3-33. Clearly we cannot suppose a reference to distress and anxiety excited by the drought; since, in Jer 3:3, it is expressly said that this had made no impression on the people. On אבי , cf. Jer 2:27. אלּוּף נערי (cf. Pro 2:17), the familiar friend of my youth, is the dear beloved God, i.e., Jahveh, who has espoused Israel when it was a young nation (Jer 2:2). Of Him it expects that He will not bear a grudge for ever. נטר , guard, then like τηρεῖν , cherish ill-will, keep up, used of anger; see on Lev 19:18; Psa 103:9, etc. A like meaning has ישׁמר , to which אף , iram , is to be supplied from the context; cf. Amo 1:11. - Thus the people speaks, but it does evil. דּבּרתּי , like קראתי in Jer 3:4, is 2nd pers. fem.; see in Jer 2:20. Hitz. connects דּבּרתּי so closely with ותּעשׂי as to make הרעות the object to the former verb also: thou hast spoken and done the evil; but this is plainly contrary to the context. "Thou speakest" refers to the people's saying quoted in the first half of the verse: Will God be angry for ever? What they do is the contradiction of what they thus say. If the people wishes that God be angry no more, it must give over its evil life. הרעות , not calamity, but misdeeds, as in Jer 2:33. תּוּכל , thou hast managed it, properly mastered, i.e., carried it through; cf. 1Sa 26:25; 1Ki 22:22. The form is 2nd pers. fem., with the fem. ending dropped on account of the Vav consec . at the end of the discourse, cf. Ew. §191, b . So long as this is the behaviour of the people, God cannot withdraw His anger.

Keil-Delitzsch: Jer 3:6-10

Israel's backsliding and rejection a warning for Judah . - Jer 3:6. " And Jahveh spake to me in the days of King Josiah, Hast thou seen what the backsliding one, Israel, hath done? she went up on every high mountain, and under every green tree, and played the harlot there . Jer 3:7. And I thought: After she hath done all this, she will return to me; but she returned not. And the faithless one, her sister Judah, saw it . Jer 3:8. And I saw that, because the backsliding one, Israel, had committed adultery, and I had put her away, and had given her a bill of divorce, yet the faithless one, Judah, her sister, feared not even on this account, and went and played the harlot also . Jer 3:9. And it befell that for the noise of her whoredom the land was defiled, and she committed adultery with stone and wood . Jer 3:10. And yet with all this, the faithless one, her sister Judah, turned not to me with her whole heart, but with falsehood, saith Jahveh ." The thought of these verses is this: notwithstanding that Judah has before its eyes the lot which Israel (of the ten tribes) has brought on itself by its obdurate apostasy from the covenant God, it will not be moved to true fear of God and real repentance. Viewing idolatry as spiritual whoredom, the prophet developes that train of thought by representing the two kingdoms as two adulterous sisters, calling the inhabitants of the ten tribes משׁבה , the backsliding, those of Judah בּגודה , the faithless. On these names Venema well remarks: " Sorores propter unam eandemque stirpem, unde uterque populus fuit, et arctam ad se invicem relationem appellantur. Utraque fuit adultera propter idololatriam et faederis violationem; sed Israel vocatur uxor aversa; Juda vero perfida, quia Israel non tantum religionis sed et regni et civitatis respectu, adeoque palam erat a Deo alienata, Juda vero Deo et sedi regni ac religionis adfixa, sed nihilominus a Deo et cultu ejus defecerat, et sub externa specie populi Dei faedus ejus fregerat, quo ipso gravius peccaverat ." This representation Ezekiel has in Jer 23 expanded into an elaborate allegory. The epithets משׁבה and בּגודה or בּגדה (Jer 3:11) are coined into proper names. This is shown by their being set without articles before the names; as mere epithets they would stand after the substantives and have the article, since Israel and Judah as being nomm. propr . are definite ideas. משׁוּבה is elsewhere an abstract substantive: apostasy, defection (Jer 8:5; Hos 11:7, etc.), here concrete, the apostate, so-called for her many משׁבות , Jer 3:22 and Jer 2:19. בּגודה , the faithless, used of perfidious forsaking of a husband; cf. Jer 3:20, Mal 2:14. הלכה היא , going was she, expressing continuance. Cf. the same statement in Jer 2:20. ותּזני , 3rd pers. fem., is an Aramaizing form for ותּזנה or ותּזן ; cf. Isa 53:10.

Keil-Delitzsch: Jer 3:7

And I said, sc. to myself, i.e., I thought. A speaking by the prophets (Rashi) is not to be thought of; for it is no summons, turn again to me, but only the thought, they will return. It is true that God caused backsliding Israel to be ever called again to repentance by the prophets, yet without effect. Meantime, however, no reference is made to what God did in this connection, only Israel's behaviour towards the Lord being here kept in view. The Chet . ותּראה is the later usage; the Keri substitutes the regular contracted form ותּרא . The object, it (the whoredom of Israel), may be gathered from what precedes.

Jer 3:8

Many commentators have taken objection to the וארא , because the sentence, "I saw that I had therefore given Israel a bill of divorce," is as little intelligible as "and the faithless Judah saw it, and I saw it, for," etc. Thus e.g., Graf, who proposes with Ew. and Syr. to read ותּרא , "and she saw," or with Jerome to omit the word from the text. To this we may add, that either the change or the omission destroys the natural relation to one another of the clauses. In either case we would have this connection: "and the faithless one, her sister Judah, saw that, because the backslider Israel had committed adultery, I had put her away...yet the faithless one feared not." But thus the gist of the thing, what Judah saw, namely, the repudiation of Israel, would be related but cursorily in a subordinate clause, and the 7th verse would be shortened into a half verse; while, on the other hand, the 8th verse would be burdened with an unnaturally long protasis. Ros. is right in declaring any change to be unnecessary, provided the two halves of Jer 3:7 and Jer 3:8 are connected in this sense: vidi quod quum adulteram Israelitidem dimiseram, tamen non timeret ejus perfida soror Juda . If we compare Jer 3:7 and Jer 3:8 together, the correspondence between the two comes clearly out. In the first half of either verse Israel is spoken of, in the second Judah; while as to Israel, both verses state how God regarded the conduct of Israel, and as to Judah, how it observed and imitated Israel's conduct. וארא corresponds to ואמר in Jer 3:7. God thought the backsliding Israel will repent, and it did not, and this Judah saw. Thus, then, God saw that even the repudiation of the backsliding Israel for her adultery incited no fear in Judah, but Judah went and did whoredom like Israel. The true sense of Jer 3:8 is rendered obscure or difficult by the external co-ordination to one another of the two thoughts, that God has rejected Israel just because it has committed adultery, and, that Judah nevertheless feared not; the second thought being introduced by Vav. In reality, however, the first should be subordinated to the second thus: that although I had to reject Israel, Judah yet feared not. What God saw is not the adultery and rejection or divorce of Israel, but that Judah nevertheless had no fear in committing and persisting in the self-same sin. The כּי belongs properly to לא יראה , but this relation is obscured by the length of the prefixed grounding clause, and so לא יראה is introduced by , על־כּל־אדות å גו' .ו yb decud literally: that for all the reasons, because the backslider had committed adultery, I put her away and gave her a bill of divorce; yet the faithless Judah feared not. In plain English: that, in spite of all my putting away the backsliding Israel, and my giving her...because she had committed adultery, yet the faithless Judah feared not. On ספר כּריתוּת , cf. Deu 24:1, Deu 24:3.

Jer 3:9

In Jer 3:9 Judah's fornication with the false gods is further described. Here מקּל זנ  תהּ ereH is rather stumbling, since ob vocem scortationis cannot well be simply tantamount to ob famosam scortationem ; for קול , voice, tone, sound, din, noise, is distinct from שׁם or שׁמע , fame, rumour. All ancient translators have taken קל from קלל , as being formed analogously to עז , תּם , חם ; and a Masoretic note finds in the defective spelling קל an indication of the meaning levitas . Yet we occasionally find קול , vox, written defectively, e.g., Exo 4:8; Gen 27:22; Gen 45:16. And the derivation from קלל gives no very suitable sense; neither lightness nor despisedness is a proper predicate for whoredom, by which the land is polluted; only shame or shameful would suit, as it is put by Ew. and Graf. But there is no evidence from the usage of the language that קל has the meaning of קלון . Yet more inadmissible is the conjecture of J. D. Mich., adopted by Hitz., that of reading מקּל gnid a er fo taht , stock, for מקּל , a stock being the object of her unchastity; in support of which, reference is unfairly made to Hos 4:12. For there the matter in hand is rhabdomancy, with which the present passage has evidently nothing to do. The case standing thus, we adhere to the usual meaning of קל : for the noise or din of her whoredom, not, for her crying whoredom (de Wette). Jeremiah makes use of this epithet to point out the open riotous orgies of idolatry. תּחנף is neither used in the active signification of desecrating, nor is it to be pointed ותּחנף ( Hiph .). On the last clause cf. Jer 2:27.

Jer 3:10

But even with all this, i.e., in spite of this deep degradation in idolatry, Judah returned not to God sincerely, but in hypocritical wise. "And yet with all this," Ros., following Rashi, refers to the judgment that had fallen on Israel (Jer 3:8); but this is too remote. The words can bear reference only to that which immediately precedes: even in view of all these sinful horrors the returning was not "from the whole heart," i.e., did not proceed from a sincere heart, but in falsehood and hypocrisy. For (the returning being that which began with the abolition of idolatrous public worship in Josiah's reformation) the people had returned outwardly to the worship of Jahveh in the temple, but at heart they still calve to the idols. Although Josiah had put an end to the idol-worship, and though the people too, in the enthusiasm for the service of Jahveh, awakened by the solemn celebration of the passover, had broken in pieces the images and altars of the false gods throughout the land, yet there was imminent danger that the people, alienated in heart from the living God, should take the suppression of open idolatry for a true return to God, and, vainly admiring themselves, should look upon themselves as righteous and pious. Against this delusion the prophet takes his stand.

Keil-Delitzsch: Jer 3:11-12

Israel's return, pardon, and blessedness. - Jer 3:11. " And Jahveh said to me, The backsliding one, Israel, is justified more than the faithless one, Judah. Jer 3:12. Go and proclaim these words towards the north, and say, Turn, thou backsliding one, Israel, saith Jahveh; I will not look darkly on you, for I am gracious, saith Jahveh; I will not always be wrathful . Jer 3:13. Only acknowledge thy guilt, for from Jahveh thy God art thou fallen away, and hither and thither hast thou wandered to strangers under every green tree, but to my voice ye have not hearkened, saith Jahveh . Jer 3:14. Return, backsliding sons, saith Jahveh; for I have wedded you to me, and will take you, one out of a city and two out of a race, and will bring you to Zion ; Jer 3:15. And will give you shepherds according to my heart, and they will feed you with knowledge ad wisdom . Jer 3:16. And it comes to pass, when ye increase and are fruitful in the land, in those days, saith Jahveh, they will no more say, 'The ark of the covenant of Jahveh;' and it will no more come to mind, and ye will not longer remember it or miss it, and it shall not be made again . Jer 3:17. In that time they shall call Jerusalem the throne of Jahveh; and to it all peoples shall gather themselves, because the name of Jahveh is at Jerusalem: and no longer shall they walk after the stubbornness of their evil heart . Jer 3:18. In those days shall the house of Judah go along with the house of Israel, and together out of the land of midnight shall they come into the land which I have given for an inheritance unto your fathers ." In Jer 3:11, from the comparison of the faithless Judah with the backsliding Israel, is drawn the conclusion: Israel stands forth more righteous than Judah. The same is said in other words by Eze 16:51.; cf. (Ezek.) Jer 23:11. צדק in Piel is to show to be righteous, to justify. נפשׁהּ , her soul, i.e., herself. Israel appears more righteous than Judah, not because the apostasy and idolatry of the Israelites was less than that of the people of Judah; in this they are put on the same footing in Jer 3:6-10; in the like fashion both have played the harlot, i.e., stained themselves with idolatry (while by a rhetorical amplification the apostasy of Judah is in Jer 3:9 represented as not greater than that of Israel). But it is inasmuch as, in the first place, Judah had the warning example of Israel before its eyes, but would not be persuaded to repentance by Israel's punishment; then again, Judah had more notable pledges than the ten tribes of divine grace, especially in the temple with its divinely-ordained cultus, in the Levitical priesthood, and in its race of kings chosen by God. Hence its fall into idolatry called more loudly for punishment than did that of the ten tribes; for these, after their disruption from Judah and the Davidic dynasty, had neither a lawful cultus, lawful priests, nor a divinely-ordained kingship. If, then, in spite of these privileges, Judah sank as far into idolatry as Israel, its offence was greater and more grievous than that of the ten tribes; and it was surely yet more deserving of punishment than Israel, if it was resolved neither to be brought to reflection nor moved to repentance from its evil ways by the judgment that had fallen upon Israel, and if, on the contrary, it returned to God only outwardly and took the opus operatum of the temple-service for genuine conversion. For "the measure of guilt is proportioned to the measure of grace." Yet will not the Lord utterly cast off His people, Jer 3:12. He summons to repentance the Israelites who had now long been living in exile; and to them, the backsliding sons, who confess their sin and return to Him, He offers restoration to the full favours of the covenant and to rich blessings, and this in order to humble Judah and to provoke it to jealousy. The call to repentance which the prophet is in Jer 3:12 to proclaim towards the region of midnight, concerns the ten tribes living in Assyrian exile. צפנה , towards midnight, i.e., into the northern provinces of the Assyrian empire the tribes had been carried away (2Ki 17:6; 2Ki 18:11). שׁוּבה , return, sc. to thy God. Notwithstanding that the subject which follows, משׁבה , is fem., we have the masculine form here used ad sensum , because the faithless Israel is the people of the ten tribes. לא אפּיל פּני , I will not lower my countenance, is explained by Gen 4:5; Job 29:24, and means to look darkly, frowningly, as outward expression of anger; and this without our needing to take פּני for כּעסי as Kimchi does. For I am חסיד , gracious; cf. Exo 34:6. As to אטּור , see on Jer 3:5.

Keil-Delitzsch: Jer 3:13-15

An indispensable element of the return is: Acknowledge thy guilt, thine offence, for grievously hast thou offended; thou art fallen away ( פּשׁע ), and תּפזּרי את־דּרכיך , lit., hast scattered thy ways for strangers; i.e., hither and thither, on many a track, hast thou run after the strange gods: cf. Jer 2:23.

The repeated call שׁוּבוּ , Jer 3:14, is, like that in Jer 3:12, addressed to Israel in the narrower sense, not to the whole covenant people or to Judah. The "backsliding sons" are "the backsliding Israel" of Jer 3:7, Jer 3:8, Jer 3:11., and of Jer 3:22. In Jer 3:18 also Judah is mentioned only as it is in connection with Israel. בּעלתּי בכם , here and in Jer 31:32, is variously explained. There is no evidence for the meaning loathe, despise, which Ges. and Diet. in the Lex ., following the example of Jos. Kimchi, Pococke, A Schultens, and others, attribute to the word בּעל ; against this, cf. Hgstb. Christol . ii. p. 375; nor is the sig. "rule" certified (lxx διότι ἐγὼ κατακυριεύσω ὑμῶν ); it cannot be proved from Isa 26:13. בּעל means only, own, possess; whence come the meanings, take to wife, have oneself married, which are to be maintained here and in Jer 31:32. In this view Jerome translates, quia ego vir vester ; Luther, denn ich will euch mir vertrauen ; Hgstb., denn ich traue euch mir an ;-the reception anew of the people being given under the figure of a new marriage. This acceptation is, however, not suitable to the perf. בּעלתּי , for this, even if taken prophetically, cannot refer to a renewal of marriage which is to take place in the future. The perf. can be referred only to the marriage of Israel at the conclusion of the covenant on Sinai, and must be translated accordingly: I am your husband, or: I have wedded you to me. This is demanded by the grounding כּי ; for the summons to repent cannot give as its motive some future act of God, but must point to that covenant relationship founded in the past, which, though suspended for a time, was not wholly broken up.

(Note: Calvin gives it rightly: "Dixerat enim, se dedisse libellum repudii h. e. quasi publicis tabulis se testatum fuisse, nihil amplius sibi esse conjunctionis cum populo illo. Nam exilium erat instar divortii. Jam dicit: Ego sum maritus vester. Nam etiamsi ego tam graviter laesus a vobis fuerim, quia fefellistis fidem mihi datam, tamen maneo in proposito, ut sim bovis maritus;...et perinde ac si mihi semper fidem praestitissetis, iterum assuman vos, inqiut." )

The promise of what God will do if Israel repents is given only from ולקחתּי (with ו consec .) onwards. The words, I take you, one out of a city, two out of a race, are not with Kimchi to be so turned: if even a single Israelite dwelt in a heathen city; but thus: if from amongst the inhabitants of a city there returns to me but one, and if out of a whole race there return but two, I will gather even these few and bring them to Zion. Quite aside from the point is Hitz.'s remark, that in Mic 5:1, too, a city is called אלף , and is equivalent to משׁפּחה . The numbers one and two themselves show us that משׁפּחה is a larger community than the inhabitants of one town, i.e., that it indicates the great subdivisions into which the tribes of Israel were distributed. The thought, then, is this: Though but so small a number obey the call to repent, yet the Lord will save even these; He will exclude from salvation no one who is willing to return, but will increase the small number of the saved to a great nation. This promise is not only not contradictory of those which declare the restoration of Israel as a whole; but it is rather a pledge that God will forget no one who is willing to be saved, and shows the greatness of the divine compassion.

As to the historical reference, it is manifest that the promise cannot be limited, as it is by Theodrt. and Grot., to the return from the Assyrian and Babylonian exile; and although the majority of commentators take it so, it can as little be solely referred to the Messianic times or to the time of the consummation of the kingdom of God. The fulfilment is accomplished gradually. It begins with the end of the Babylonian exile, in so far as at that time individual members of the ten tribes may have returned into the land of their fathers; it is continued in Messianic times during the lives of the apostles, by the reception, on the part of the Israelites, of the salvation that had appeared in Christ; it is carried on throughout the whole history of the Church, and attains its completion in the final conversion of Israel. This Messianic reference of the words is here the ruling one. This we may see from "bring you to Zion," which is intelligible only when we look on Zion as the seat of the kingdom of God; and yet more clearly is it seen from the further promise, Jer 3:15-17, I will give you shepherds according to my heart, etc. By shepherds we are not to understand prophets and priests, but the civil authorities, rulers, princes, kings (cf. Jer 2:8, Jer 2:26). This may not only be gathered from the parallel passage, Jer 23:4, but is found in the כּלבּי , which is an unmistakeable allusion to 1Sa 13:14, where David is spoken of as a man whom Jahveh has sought out for Himself after His heart ( כּלבבו ), and has set to be prince over His people. They will feed you דּעה . Both these words are used adverbially. דּעה is a noun, and השׂכּיל an infin .: deal wisely, possess, and show wisdom; the latter is as noun generally השׂכּל , Dan 1:17; Pro 1:3; Pro 21:16, but is found also as infin . absol . Jer 9:23. A direct contrast to these shepherds is found in the earlier kings, whom Israel had itself appointed according to the desire of its heart, of whom the Lord said by Hosea, They have set up kings (to themselves), but not by me (Hos 8:4); kings who seduced the people of God to apostasy, and encouraged them in it. "In the whole of the long series of Israelitish rulers we find no Jehoshaphat, no Hezekiah, no Josiah; and quite as might have been expected, for the foundation of the throne of Israel was insurrection" (Hgstb.). But if Israel will return to the Lord, He will give it rulers according to His heart, like David (cf. Eze 34:23; Hos 3:5), who did wisely ( משׂכּיל ) in all his ways, and with whom Jahveh was (1Sa 18:14.; cf. 1Ki 2:3). The knowledge and wisdom consists in the keeping and doing of the law of God, Deu 4:6; Deu 29:8. As regards form, the promise attaches itself to the circumstances of the earlier times, and is not to be understood of particular historical rulers in the period after the exile; it means simply that the Lord will give to Israel, when it is converted to Him, good and faithful governors who will rule over it in the spirit of David. But the Davidic dynasty culminates in the kingship of the Messiah, who is indeed named David by the prophets; cf. Jer 22:4.

Keil-Delitzsch: Jer 3:16-17

In Jer 3:16 and Jer 3:17 also the thought is clothed in a form characteristic of the Old Testament. When the returned Israelites shall increase and be fruitful in the land, then shall they no more remember the ark of the covenant of the Lord or feel the want of it, because Jerusalem will then be the throne of the Lord. The fruitfulness and increase of the saved remnant is a constant feature in the picture of Israel's Messianic future; cf. Jer 23:3; Eze 36:11; Hos 2:1. This promise rests on the blessing given at the creation, Gen 1:28. God as creator and preserver of the world increases mankind together with the creatures; even so, as covenant God, He increases His people Israel. Thus He increased the sons of Israel in Egypt to be a numerous nation, Exo 1:12; thus, too, He will again make fruitful and multiply the small number of those who have been saved from the judgment that scattered Israel amongst the heathen. In the passages which treat of this blessing, פּרה generally precedes רבה ; here, on the contrary, and in Eze 36:11, the latter is put first. The words ' לא יאמרוּ וגו must not be translated: they will speak no more of the ark of the covenant; אמר c. accus . never has this meaning. They must be taken as the substance of what is said, the predicate being omitted for rhetorical effect, so that the words are to be taken as an exclamation. Hgstb. supplies: It is the aim of all our wishes, the object of our longing. Mov. simply: It is our most precious treasure, or the glory of Israel, 1Sa 4:21.; Psa 78:61. And they will no more remember it. Ascend into the heart, i.e., come to mind, joined with זכר here and in Isa 65:17; cf. Jer 7:31; Jer 32:35; Jer 51:50; 1Co 2:9. ולא יפקדוּ , and they will not miss it; cf. Isa 34:16; 1Sa 20:6, etc. This meaning is called for by the context, and especially by the next clause: it will not be made again. Hitz.'s objection against this, that the words cannot mean this, is an arbitrary dictum. Non fiet amplius (Chr. B. Mich.), or, it will not happen any more, is an unsuitable translation, for this would be but an unmeaning addition; and the expansion, that the ark will be taken into the battle as it formerly was, is such a manifest rabbinical attempt to twist the words, that it needs no further refutation. Luther's translation, nor offer more there, is untenable, since עשׂה by itself never means offer.

The thought is this: then they will no longer have any feeling of desire or want towards the ark. And wherefore? The answer is contained in Jer 3:17 : At that time will they call Jerusalem the throne of Jahveh. The ark was the throne of Jahveh, inasmuch as Jahveh, in fulfilment of His promise in Exo 25:22, and as covenant God, was ever present to His people in a cloud over the extended wings of the two cherubim that were upon the covering of the ark of the law; from the mercy-seat too, between the two cherubs, He spake with His people, and made known to them His gracious presence: Lev 16:2; cf. 1Ch 13:6; Psa 80:2; 1Sa 4:4. The ark was therefore called the footstool of God, 1Ch 28:2; Psa 99:5; Psa 132:7; Lam 2:1. But in future Jerusalem is to be, and to be called, the throne of Jahveh; and it is in such a manner to take the place of the ark, that the people will neither miss it nor make any more mention of it. The promise by no means presumes that when Jeremiah spoke or wrote this prophecy the ark was no longer in existence; "was gone out of sight in some mysterious manner," as Movers, Chron. S. 139, and Hitz. suppose,

(Note: Against this Hgstb. well says, that this allegation springs from the incapacity of modern exegesis to accommodate itself to the prophetic anticipation of the future; and that we might as well infer from Jer 3:18, that at the time these words were spoken, the house of Judah must already in some mysterious manner have come into the land of the north. 2Ch 35:5 furnishes unimpeachable testimony to the existence of the ark in the 18th year of Josiah. And even Graf says he cannot find anything to justify Movers' conclusion, since from the special stress laid on the fact that at a future time they will have the ark no longer, it might more naturally be inferred that the ark was still in the people's possession, and was an object of care to them.)

but only that it will be lost or destroyed. This could happen only at and along with the destruction of Jerusalem; and history testifies that the temple after the exile had no ark. Hence it is justly concluded that the ark had perished in the destruction of Jerusalem by the Chaldeans, and that upon the rebuilding of the temple after the exile, the ark was not restored, because the nucleus of it, the tables of the law written by the finger of God, could not be constructed by the hand of man. Without the ark the second temple was also without the gracious presence of Jahveh, the Shechinah or dwelling-place of God; so that this temple was no longer the throne of God, but only a seeming temple, without substance or reality. And thus the Old Testament covenant had come to an end. "We have here then before us," Hgstb. truly observes, "the announcement of an entire overthrow of the earlier form of the kingdom; but it is such an overthrow of the form that it is at the same time the highest perfection of the substance - a process like that in seed-corn, which only dies in order to bring forth much fruit; like that in the body, which is sown a corruptible that it may rise an incorruptible." For the dwelling and enthronement of the Lord amidst His people was again to come about, but in a higher form. Jerusalem is to become the throne of Jahveh, i.e., Jerusalem is to be for the renewed Israel that which the ark had been for the former Israel, the holy dwelling-place of God. Under the old covenant Jerusalem had been the city of Jahveh, of the great King (Psa 48:3); because Jerusalem had possessed the temple, in which the Lord sat enthroned in the holy of holies over the ark. If in the future Jerusalem is to become the throne of the Lord instead of the ark, Jerusalem must itself become a sanctuary of God; God the Lord must fill all Jerusalem with His glory ( כּבוד ), as Isaiah prophesied He would in Isaiah 60, of which prophecy we have the fulfilment portrayed in Apoc. 21 and 22. Jeremiah does not more particularly explain how this is to happen, or how the raising of Jerusalem to be the throne of the Lord is to be accomplished; for he is not seeking in this discourse to proclaim the future reconstitution of the kingdom of God. His immediate aim is to clear away the false props of their confidence from a people that set its trust in the possession of the temple and the ark, and further to show it that the presence of the temple and ark will not protect it from judgment; that, on the contrary, the Lord will reject faithless Judah, destroying Jerusalem and the temple; that nevertheless He will keep His covenant promises, and that by receiving again as His people the repentant members of the ten tribes, regarded by Judah as wholly repudiated, with whom indeed He will renew His covenant.

As a consequence of Jerusalem's being raised to the glory of being the Lord's throne, all nations will gather themselves to her, the city of God; cf. Zec 2:1-13 :15. Indeed in the Old Testament every revelation of the glory of God amongst His people attracted the heathen; cf. Jos 9:9. לשׁם יהוה , not, to the name of Jahveh towards Jerusalem (Hitz.), but, because of the name of Jahveh at Jerusalem (as in Jos 9:9), i.e., because Jahveh reveals His glory there; for the name of Jahveh is Jahveh Himself in the making of His glorious being known in deeds of almighty power and grace. לירוּשׁלם , prop. belonging to Jerusalem, because the name makes itself known there; cf. Jer 16:19; Mic 4:2; Zec 8:22. - The last clause, they will walk no more, etc., refers not to the heathen peoples, but to the Israelites as being the principal subject of the discourse (cf. Jer 5:16), since שׁררוּת is used of Israel in all the cases (Jer 7:24; Jer 9:13; Jer 11:8; Jer 13:10; Jer 16:12; Jer 18:12; Jer 23:17, and Psa 81:13), thus corresponding to the original in Deu 29:18, whence it is taken. שׁררוּת prop. firmness, but in Hebr. always sensu malo : obstinacy, obduracy of heart, see in Deut. l.c .; here strengthened by the adjective הרע belonging to לבּם .

Keil-Delitzsch: Jer 3:18

In those days when Jerusalem is glorified by being made the throne of the Lord, Judah along with Israel will come out of the north into the land which the Lord gave to their fathers. As the destruction of Jerusalem and of the temple is foretold implicite in Jer 3:16, so here the expulsion of Judah into exile is assumed as having already taken place, and the return not of Israel, only, but of Judah too is announced, as in Hos 2:2, and more fully in Eze 27:16. We should note the arrangement, the house of Judah with ( על , prop. on) the house of Israel; this is as much as to say that Israel is the first to resolve on a return and to arise, and that Judah joins itself to the house of Israel. Judah is thus subordinated to the house of Israel, because the prophet is here seeking chiefly to announce the return of Israel to the Lord. It can surely not be necessary to say that, as regards the fulfilment, we are not entitled hence to infer that the remnant of the ten tribes will positively be converted to the Lord and redeemed out of exile sooner than the remnant of Judah. For more on this point see on Jer 31:8.

Keil-Delitzsch: Jer 3:19-25

The return of Israel to its God. - Jer 3:19. " I thought, O how I will put thee among the sons, and give thee a delightful land, a heritage of the chiefest splendour of the nations! and thought, 'My Father,' ye will cry to me, and not turn yourselves away from me . Jer 3:20. truly as a wife faithlessly forsakes her mate, so are ye become faithless towards me, house of Israel, saith Jahveh . Jer 3:21. A voice upon the bare-topped hills is heard, suppliant weeping of the sons of Israel; for that they have made their way crooked, forsaken Jahveh their God . Jer 3:22. 'Return, ye backsliding sons, I will heal your backsliding,' Behold, we come to thee; for Thou Jahveh art our God . Jer 3:23. Truly the sound from the hills, from the mountains, is become falsehood: truly in Jahveh our God is the salvation of Israel . Jer 3:24. And shame hath devoured the gains of our fathers from our youth on; their sheep and their oxen, their sons and their daughters . Jer 3:25. Let us lie down in our shame, and let our disgrace cover us; for against Jahveh our God have we sinned, we and our fathers, from our youth even unto this day, and have not listened to the voice of our God ." Hitz. takes Jer 3:18 and Jer 3:19 together, without giving an opinion on ואנכי אמרתּי . Ew. joins Jer 3:19 to the preceding, and begins a new strophe with Jer 3:21. Neither assumption can be justified. With Jer 3:18 closes the promise which formed the burden of the preceding strophe, and in Jer 3:19 there begins a new train of thought, the announcement as to how Israel comes to a consciousness of sin and returns penitent to the Lord its God (Jer 3:21-25). The transition to this announcement is formed by Jer 3:19 and Jer 3:20, in which the contrast between God's fatherly designs and Israel's faithless bearing towards God is brought prominently forward; and by ואנכי אמרתּי it is attached to the last clause of the 18th verse. His having mentioned the land into which the Israelites would again return, carries the prophet's thoughts back again to the present and the past, to the bliss which Jahveh had designed for them, forfeited by their faithless apostasy, and to be regained only by repentant return (Graf). "I thought," refers to the time when God gave the land to their fathers for an inheritance. Then spake, i.e., thought, I; cf. Psa 31:23. How I will set thee or place thee among the sons! i.e., how I will make thee glorious among the sons ( שׁית c. accus . and ב , as in 2Sa 19:29). No valid objection against this is founded by Hitz.'s plea that in that case we must read אשׁיתך , and that by Jeremiah, the teacher of morals, no heathen nation, or any but Israel, can ever be regarded as a son of God (Jer 31:9, Jer 31:20). The fem. אשׁיתך is explained by the personification of Judah and Israel as two sisters, extending throughout the whole prophecy. The other objection is erroneous as to the fact. In Jer 31:9 Jahveh calls Ephraim, = Israel, his first-born son, as all Israel is called by God in Exo 4:22. But the conception of first-born has, as necessary correlate, that of other "sons." Inasmuch as Jahveh the God of Israel is creator of the world and of all men, all the peoples of the earth are His בּנים ; and from amongst all the peoples He has made choice of Israel as סגלּה , or chosen him for His first-born son. Hitz.'s translation: how will I endow thee with children, is contrary to the usage of the language. - The place which God willed to give Israel amongst His children is specified by the next clause: and I willed to give thee a delightful land ( ארץ חמדּה as in Zec 7:14; Psa 106:24). צבי צבאות , ornament of ornaments, i.e., the greatest, most splendid ornament. For there can be no doubt that צבאות does not come from צבא , but, with Kimchi after the Targum, is to be derived from צבי ; for the plural צביים from צבי may pass into צבאים , cf. Gesen. §93. 6 b , as Ew., too, in §186, c , admits, though he takes our צבאות from צבא , and strains the meaning into: an heirloom-adornment amidst the hosts of heathen. After such proofs of a father's love, God expected that Israel would by a true cleaving to Him show some return of filial affection. To cry, "My father," is a token of a child's love and adherence. The Chet . תּקראוּ and תּשׁוּבוּ are not to be impugned; the Keris are unnecessary alterations.

Jer 3:20-21

But Israel did not meet the expectation. Like a faithless wife from her husband, Israel fell away from its God. The particle of comparison כּאשׁר is omitted before the verb, as in Isa 55:9, cf. Isa 55:10 and Isa 55:11. רע does not precisely mean husband, nor yet paramour, but friend and companion, and so here is equal to wedded husband. בּגד c . מן , withdraw faithlessly from one, faithlessly forsake - c . בּ , be faithless, deal faithlessly with one.

Yet Israel will come to a knowledge of its iniquity, and bitterly repent it, Jer 3:21. From the heights where idolatry was practised, the prophet already hears in spirit the lamentations and supplications of the Israelites entreating for forgiveness. על שׁפיים points back to Jer 3:2, when the naked heights were mentioned as the scenes of idolatry. From these places is heard the supplicating cry for pardon. כּי העו﫡µ , because (for that) they had made their way crooked, i.e., had entered on a crooked path, had forgotten their God.

Jer 3:22

The prophet further overhears in spirit, as answer to the entreaty of the Israelites, the divine invitation and promise: Return, ye backsliding children (cf. Jer 3:14), I will heal your backslidings. ארפּה for ארפּא . Backslidings, i.e., mischief which backsliding has brought, the wounds inflicted by apostasy from God; cf. Hos 14:5, a passage which was in the prophet's mind; and fore the figure of healing, cf. Jer 30:17; Jer 33:6. To this promise they answer: Behold, we come to Thee ( אתנוּ for אתאנוּ from אתא , Isa 21:12, for אתה ), for Thou art Jahveh, art our God. Of this confession they further state the cause in Jer 3:23-25.

Jer 3:23

From the false gods they have gained but disgrace; the salvation of Israel is found only in Jahveh their God. The thought now given is clearly expressed in the second clause of the verse; less clear is the meaning of the first clause, which tells what Israel had got from idolatry. The difficulty lies in המון הרים , which the early commentators so joined together as to make המון stat. constr . ( המון ). Similarly Hitz. and Graf: from the hills the host (or tumult) of the mountains is (for) a delusion; Hitz. understanding by the host of the mountains the many gods, or the numerous statues of them that were erected at the spots where they were worshipped, while Graf takes the tumult of the mountains to mean the turmoil of the pilgrims, the exulting cries of the celebrants. But it is as impossible that "the sound of the hills" should mean the multitude of the gods, as that it should mean the tumult of the pilgrims upon the mountains. Besides, the expression, "the host or tumult of the mountains comes from the hills," would be singularly tautological. These reasons are enough to show that הרים cannot be a genitive dependent on המון , but must be taken as coordinate with מגּבעות , so that the preposition מן will have to be repeated before הרים . But המון must be the subject of the clause, else where would be no subject at all. המון means bustle, eager crowd, tumult, noise, and is also used of the surging mass of earthly possessions or riches, Psa 37:16; Isa 60:5. Schnur., Ros., Maur., de W., have preferred the last meaning, and have put the sense thus: vana est ex collibus, vana ex montibus affluentia , or: delusive is the abundance that comes from the hills, from the mountains. This view is not to be overthrown by Graf's objection, that we cannot here entertain the idea of abundance, however, imaginary, acquired by the Israelites through idolatry, seeing that in the next verses it is declared that the false gods have devoured the wealth which the Israelites had inherited and received from God. For in the present connection the abundance would be not a real but expected or imagined abundance, the delusiveness of which would be shown in the next verse by the statement that the false gods had devoured the acquisitions of Israel. But to take המון in the sense of affluentia seems questionable here, when the context makes no reference to wealth or earthly riches, and where the abundance of the hills and mountains cannot be understood to mean their produce; the abundance is that which the idolatry practised upon the hills and mountains brought or was expected to bring to the people. Hence, along with Ew., we take this word in the sig. tumult or noise, and by it we understand the wild uproarious orgies of idolatry, which, according to Jer 3:2 and Jer 3:6, were practised on the hills and mountains ( קל זנוּתהּ , Jer 3:9). Thus we obtain the sense already given by the Targ.: in vanum coluimus super collibus et non in utilitatem congregavimus nos ( אתרגישׁנא ( son , prop. tumultuati sumus ) super montibus , i.e., delusive and profitless were our idolatrous observances upon the heights.

Jer 3:24

In Jer 3:24 we are told in what particulars idolatry became to them הבּשׁת . לשׁקר , the shame, opprobrious expression for הבּעל , equal to shame-god, cf. Jer 11:13 and Hos 9:10; since the worship of Baal, i.e., of the false gods, resulted in disgrace to the people. He devoured the wealth of our fathers, namely, their sheep and oxen, mentioned as a specimen of their wealth, and their sons and daughters. The idols devoured this wealth, to in respect that sheep and oxen, and, on Moloch's altar, children too, were sacrificed, for sheep and oxen were offered to Jahveh; but because idolatry drew down judgments on the people and brought about the devastation of the land by enemies who devoured the substance of the people, and slew sons and daughters, Deu 28:30, Deu 28:33. From our youth on; - the youth of the people is the period of the judges.

Jer 3:25

The people does not repudiate this shame and disgrace, but is willing to endure it patiently, since by its sin it has fully deserved it. נשׁכּבה , not: we lie, but: we will lay us down in our shame, as a man in pain and grief throws himself on the ground, or on his couch (cf. 2Sa 12:16; 2Sa 13:31; 1Ki 21:4), in order wholly to give way to the feelings that crush him down. And let our disgrace cover us, i.e., enwrap us as a mourning robe or cloak; cf. Psa 35:26; Psa 109:29; Mic 7:10, Oba 1:10.

Constable: Jer 2:1--45:5

II. Prophecies about Judah chs. 2--45

The first series of prophetic announcements, reflections, and incidents that comprise this part of the book deals with Jeremiah's ministry to his own people.⁶⁴ The second main division of the book contains oracles against foreign nations (chs. 46-51).

Constable: Jer 2:1--25:38

A. Warnings of judgment on Judah and Jerusalem chs. 2-25

Chapters 2-25 contain warnings and appeals to the Judahites in view of their sins and the consequences of those sins.

Constable: Jer 2:1--6:30

1. Warnings of coming punishment because of Judah's guilt chs. 2-6

Most of the material in this section is prophetic oracles that are poetic in form. There are three messages, the first indicting Judah for her evil (ch. 2), the second pleading for repentance (3:1-4:4), and the third declaring divine judgment (4:5-6:30).

". . . it is possible that at an early stage in the development of the book, this collection of prophetic oracles was brought together as a kind of summary of the prophet's early ministry."⁶⁵

"The major themes in these five chapters are (1) God's indignation against moral and social sin, (2) his love for his people and land, (3) the certainty of doom on the unrepentant nation, and (4) salvation for the believing."⁶⁶

Constable: Jer 3:1--4:5

Yahweh's call for His people's repentance 3:1-4:4

A passionate plea for repentance follows logically and textually the indictment of God's people for their sins (ch. 2).

"There is a problem with free forgiveness. If you can always wipe the slate clean, how much does it matter what you write on it next? It is a problem for both parties--not only for the one in the wrong, who may feel that he can get away with more and more, but also for the one who forgives, who has to wonder what his forbearance may be doing to the other person. Here God sets about shaking his people out of their complacency."⁹¹

Constable: Jer 3:1-5

The spiritual unfaithfulness of Judah 3:1-5

3:1 God posed the question to His people of what happens in a divorce. The answer to His rhetorical question is, no, a husband who divorces his wife, if she goes to live with another man, will not return to her.⁹² The Mosaic Law forbade such a thing (cf. Deut. 24:1-4). If Judah was a wife and Yahweh was her husband, He would not normally "return" to her.⁹³ The Israelites believed that sin and evil in the people had repercussions on the land and polluted it (cf. vv. 2, 9; Lev. 18:25, 28; 19:29; Deut. 24:4; Hos. 4:2-3; Amos 4:6-10).

A second figure compares Israel to a harlot with many lovers. She was worse than a divorced wife. Would such a woman expect her husband to receive her back if she returned to him? No. The people of Judah had no reasonable expectation that Yahweh would receive her back even if she repented (cf. Hos. 2:14-3:3).⁹⁴

3:2 Continuing the figure of Judah as a harlot, the Lord urged His people to look around. There was hardly a place they could see where they had not been unfaithful to Him by worshipping idols. They had pursued this evil as avidly as roadside harlots sought lovers (cf. Gen. 38:14-23; Prov. 7:12-15; Ezek. 16:25). Arabs of the desert waited along the wilderness routes and eagerly offered wares for sale to anyone who passed by. They also sometimes hid in ambush to rob passing caravans. The similarly eager Israelites had polluted the land spiritually with their wicked harlotry.

3:3 Consequently the Lord had withheld rain from the land, as He threatened to do if His people departed from Him (Lev. 26:19; Deut. 28:23-24). In the spring, when the people needed rain so their crops would mature, the heavens were dry. In spite of this punishment they refused to repent. They did not feel shame for their apostasy but behaved brazenly. To have a harlot's forehead was to be brazen-faced.⁹⁵

"God's withholding of the rains should have indicated clearly enough to the people that their fertility rites ensured nothing; the God of covenant was as much Lord of the natural world as he was of the events of history."⁹⁶

3:4 Instead of repenting they besought God to help them calling Him their Father, the friend who had guided them in their youth.

3:5 They also asked Him if He would always be angry with them. They acknowledged that He had spoken warnings in the past and had followed up His words with acts of judgment. He had had His way with them, but now, they implied, it was time for Him to relent. They failed to appreciate that the end of His punishment required repentance from them, not a change of heart from Him.

"Persistent, habitual sin can desensitize an individual to the nagging of one's conscience, the convicting work of God's Spirit, or the direct rebuke of God's Word."⁹⁷

Constable: Jer 3:6-10

The persistent harlotry of Israel and Judah 3:6-10

3:6 Yahweh previously had a conversation with Jeremiah along the same lines that took place during the reign of King Josiah (between 627 and 609 B.C.).⁹⁸ The Lord asked the prophet if he had observed that the Northern Kingdom of Israel had been guilty of flagrant spiritual prostitution. He described the Northern Kingdom as "faithless Israel," literally "apostasy (Heb. meshuba) Israel" (cf. vv. 8, 11, 12). Israel was apostasy personified. She was faithless in respect to the Mosaic Covenant and in respect to her relationship to Yahweh as His "wife." She had deserted her covenant with the Lord and made a covenant with Baal, and she had failed to maintain her responsibilities as Yahweh's "wife."

3:7 The Lord had expected that eventually Israel would have returned to Him, but she had not.⁹⁹ Furthermore, the Southern Kingdom of Judah, Israel's treacherous sister, observed Israel's unrepentant harlotry. As Israel was apostasy personified, so Judah was treachery personified (cf. vv. 10, 11, 20).

3:8 Yahweh decided to put away His unfaithful "wife" Israel, to divorce her. So He sent her off to Assyria in captivity. But observing the consequences of Israel's conduct did not discourage Judah from following in her sister's footsteps. She too became a spiritual harlot and betrayed the trust of her "husband."¹⁰⁰

3:9 Israel took her prostitution very lightly and committed spiritual fornication with the pagan idols of Canaan, which stone pillars and tree groves and poles represented (cf. 2:27).¹⁰¹

3:10 Still Judah did not return to the Lord with heartfelt repentance but only superficially. Jeremiah began ministering (in 627 B.C.) one year after King Josiah began his spiritual reforms (in 628 B.C.). This oracle may have come early in Jeremiah's ministry before the reforms had taken hold. But the rapidity with which Judah declined following Josiah's death seems to indicate that the reforms produced only a superficial return to the Lord. King Manasseh's long godless reign (697-642 B.C.) was more than Josiah's comparatively brief reforms (628-609 B.C.) could counteract.

Constable: Jer 3:11-18

The future repentance and return of all Israel 3:11-18

3:11 Yahweh instructed His prophet that though both the Northern and Southern Kingdoms had committed spiritual harlotry, Judah's sin was worse than Israel's. Here the Lord personified Judah as "Treachery" as he again personified Israel as "Apostasy" (cf. vv. 6, 12). Israel had been unfaithful, but Judah and been unfaithful and had presumed on the Lord's mercy. Israel had not had the benefit of an example of unfaithfulness to warn her, but Judah did.

3:12 Jeremiah was to preach to the remnant left in the Northern Kingdom and to the exiles from that nation that they should repent and return to the Lord (cf. 31:2-6, 15-22). Those who had turned away from the Lord should turn back to Him.¹⁰² He would not hold His anger against them forever but would be gracious to them--if they would genuinely repent.

3:13 Genuine repentance would have to include realizing and acknowledging that what they had done was iniquity, transgression of covenant commands, apostasy and spiritual adultery, and disobedience to Yahweh's Word (cf. Deut. 28:1-2, 15).

"True confession, unfortunately, is a harrowing and humiliating experience, and thus seldom encountered, whether in individuals or nations. The catharsis of confession undoubtedly helps to make Christian forgiveness so rich an experience for the penitent spirit (1 Jn. 1:9)."¹⁰³

3:14 Changing the figure, the Lord invited the prodigal Israelites to return to their Father (v. 4). He would take them back and be their master (Heb. Ba'al) again.¹⁰⁴ He, the sovereign Lord of the covenant, was their master, not Baal (lit. "master").

". . . I am your ba'al (husband)' implies that no longer would Judah be bound to the Baals of the fertility faith to which she had so easily fallen away from the true covenant faith."¹⁰⁵

The Israelites did not have to come en mass. The Lord would receive any individual Israelites who really repented even though they were part of a larger group that did not repent. The Lord would even bring them back to Himself in Zion, the place where He had promised to meet with His people. Thus the way was open for a remnant of spiritually sensitive Israelites to respond.

3:15 After their return, the Lord would give the truly repentant Israelites good leaders who had hearts for Himself and who would instruct them in sound knowledge (wisely) and understanding (well). Kind-hearted shepherds would provide wholesome and nourishing food for their sheep (cf. 23:1-4; Ezek. 34:23; 37:24).

3:16 When many Israelites had repented and returned to the land, they would not take pride in the ark of the covenant. The ark would not even come into their minds, they would not even remember it, they would not miss it, nor would they attempt to rebuild it.¹⁰⁶

"Verse 16b shows that the old economy was to be dissolved. The old covenant, of which the ark was a central feature, was to give way to another--a preview of 31:31-34."¹⁰⁷

At this point in the oracle it becomes clear that at least some in Israel definitely would repent and experience divine restoration sometime in the future. Note the recurrence of "in those days" and "at that time" (vv. 16-18). We believe that the repentance in view will take place at the second coming of Christ, when the Jews realize that Jesus is their Messiah. They will then put their trust in Him (Zech. 12:10; 13:1; cf. Rom. 11:26). Much that follows in this oracle concerning the blessings of Israel's repentance describes millennial conditions.¹⁰⁸

3:17 The reason for these Israelites' lack of interest in the ark would be that in that day the Lord Himself would be enthroned in Jerusalem. The whole city would be known as the place of His throne, not just the ark (cf. Lev. 16:2, 13; 2 Kings 19:15; Ps. 80:1; Ezek. 48:35).

"There is unquestionably a Messianic expectation here (cf. Je. 5:18; 31:1; 33:16; Ho. 3:5, etc.)."¹⁰⁹

People from the Gentile nations would also come to Jerusalem, as God would draw them, because of the reputation of Yahweh (cf. Isa. 2:2-3; 56:6-8; 60:11-14; Mic. 4:1-2). Their hearts would be different then, and they would comply with God's will rather than stubbornly resisting it.

3:18 Jews from both Israel and Judah would return to the Promised Land from their various places of captivity "in those days" (cf. Hos. 3:5; Mic. 2:12). The Israelites had gone off to the north to Assyria, and the Judahites would go off to the north to Babylon, and they would return from that direction.¹¹⁰ The north represents wherever the Israelites had gone following the Lord's disbursal of them.¹¹¹

"Since there is no indication that the ten tribes ever repented, the projected union must point to the Messianic age of grace, when Jew and Gentile alike will do honour before the enthroned Lord in Zion."¹¹²

Constable: Jer 3:19-20

The promise of a beautiful land in spite of former treachery 3:19-20

3:19 The Lord next explained how He longed for the day when this repentance and return would happen. He would set His chosen people among His other sons (including good angels, Gentile believers, and Christians). He would give them a pleasant land, a more beautiful inheritance than He will give believing Gentiles in the future. Israel and Judah would return to the Lord as their Father and would not turn away from Him any more (cf. Hos. 11:1).

3:20 All this blessing would come to Israel in spite of her past treacherous unfaithfulness to her spiritual lover, Yahweh. That treachery was deliberate; it was not a provoked departure.

"It is important to retain memory of this deep compassion when we read the prophet's declarations of judgment (4:5ff.); in judgment, the compassion is still present, hoping beyond the judgment for a restoration of the relationship of love."¹¹³

Constable: Jer 3:21-25

The anticipation of Israel's repentance 3:21-25

3:21 The Lord could hear, in the future, the Israelites weeping and praying in repentance on the hilltops, where they had formerly committed spiritual adultery (v. 2). They would finally realize that they had perverted their way and had forgotten Yahweh.

3:22 This anticipation drew from Him an invitation to His faithless people to return to Him immediately. He promised to heal their faithless addiction to wandering from Him. He also anticipated Israel's response of acceptance. Israel would return and acknowledge again Yahweh as her God.

"This simple statement was crucial, for the root of past errors lay in their failure to recognize the Lord as their one and true God, and their consequent resort to the false gods of the fertility cults. Having declared their recognition of God, they would immediately pass on to a denunciation of the false gods to whom they had resorted."¹¹⁴

3:23 The Israelites confessed that the hills and mountains on which they had worshipped idols had been sites of deception for them and places of unrest. The idols had not provided what they promised, and instead of finding rest by worshipping them the Israelites had experienced turmoil. They finally acknowledged that only in Yahweh their God could they find true salvation (cf. Exod. 20:2-6; Deut. 5:6-10; 6:4).

3:24 Idolatry had consumed the Israelites in all that they had done throughout their history. It had been a blight on their existence, a shame to them as a people. But another nuance may also have been intended.

". . . Baal is referred to under the substitute name bosheth, shame' [cf. 11:13; 2 Sam. 2:8: Ish-bosheth, lit. man of shame]. . . . Shame' (Baal) had devoured all that the labors of their fathers had produced since the people were children."¹¹⁵

3:25 They now did not try to run from their shame (cf. Gen. 3:7, 10). Rather they willingly let it cover them and confessed their sin against Yahweh their God, sin that had existed throughout their history as a nation. They had disobeyed the Lord's voice; they had broken His covenant (cf. v. 13).

Pendahuluan / Garis Besar

JFB: Jeremiah (Pendahuluan Kitab)

JEREMIAH, son of Hilkiah, one of the ordinary priests, dwelling in Anathoth of Benjamin (Jer 1:1), not the Hilkiah the high priest who discovered the book of the law (2Ki 22:8); had he been the same, the designation would have been "the priest", or "the high priest". Besides, his residence at Anathoth shows that he belonged to the line of Abiathar, who was deposed from the high priesthood by Solomon (1Ki 2:26-35), after which the office remained in Zadok's line. Mention occurs of Jeremiah in 2Ch 35:25; 2Ch 36:12, 2Ch 36:21. In 629 B.C. the thirteenth year of King Josiah, while still very young (Jer 1:5), he received his prophetical call in Anathoth (Jer 1:2); and along with Hilkiah the high priest, the prophetess Huldah, and the prophet Zephaniah, he helped forward Josiah's reformation of religion (2Ki. 23:1-25). Among the first charges to him was one that he should go and proclaim God's message in Jerusalem (Jer 2:2). He also took an official tour to announce to the cities of Judah the contents of the book of the law, found in the temple (Jer 11:6) five years after his call to prophesy. On his return to Anathoth, his countrymen, offended at his reproofs, conspired against his life. To escape their persecutions (Jer 11:21), as well as those of his own family (Jer 12:6), he left Anathoth and resided at Jerusalem. During the eighteen years of his ministry in Josiah's reign he was unmolested; also during the three months of Jehoahaz or Shallum's reign (Jer 22:10-12). On Jehoiakim's accession it became evident that Josiah's reformation effected nothing more than a forcible repression of idolatry and the establishment of the worship of God outwardly. The priests, prophets, and people then brought Jeremiah before the authorities, urging that he should be put to death for his denunciations of evil against the city (Jer 26:8-11). The princes, however, especially Ahikam, interposed in his behalf (Jer 26:16, Jer 26:24), but he was put under restraint, or at least deemed it prudent not to appear in public. In the fourth year of Jehoiakim (606 B.C.), he was commanded to write the predictions given orally through him, and to read them to the people. Being "shut up", he could not himself go into the house of the Lord (Jer 36:5); he therefore deputed Baruch, his amanuensis, to read them in public on the fast day. The princes thereupon advised Baruch and Jeremiah to hide themselves from the king's displeasure. Meanwhile they read the roll to the king, who was so enraged that he cut it with a knife and threw it into the fire; at the same time giving orders for the apprehension of the prophet and Baruch. They escaped Jehoiakim's violence, which had already killed the prophet Urijah (Jer 26:20-23). Baruch rewrote the words, with additional prophecies, on another roll (Jer 36:27-32). In the three months' reign of Jehoiachin or Jeconiah, he prophesied the carrying away of the king and the queen mother (Jer 13:18; Jer 22:24-30; compare 2Ki 24:12). In this reign he was imprisoned for a short time by Pashur (Jer. 20:1-18), the chief governor of the Lord's house; but at Zedekiah's accession he was free (Jer 37:4), for the king sent to him to "inquire of the Lord" when Nebuchadnezzar came up against Jerusalem (Jer 21:1-3, &c.; Jer 37:3). The Chaldeans drew off on hearing of the approach of Pharaoh's army (Jer 37:5); but Jeremiah warned the king that the Egyptians would forsake him, and the Chaldeans return and burn up the city (Jer 37:7-8). The princes, irritated at this, made the departure of Jeremiah from the city during the respite a pretext for imprisoning him, on the allegation of his deserting to the Chaldeans (Jer 38:1-5). He would have been left to perish in the dungeon of Malchiah, but for the intercession of Ebed-melech, the Ethiopian (Jer 38:6-13). Zedekiah, though he consulted Jeremiah in secret yet was induced by his princes to leave Jeremiah in prison (Jer 38:14-28) until Jerusalem was taken. Nebuchadnezzar directed his captain, Nebuzar-adan, to give him his freedom, so that he might either go to Babylon or stay with the remnant of his people as he chose. As a true patriot, notwithstanding the forty and a half years during which his country had repaid his services with neglect and persecution, he stayed with Gedaliah, the ruler appointed by Nebuchadnezzar over Judea (Jer 40:6). After the murder of Gedaliah by Ishmael, Johanan, the recognized ruler of the people, in fear of the Chaldeans avenging the murder of Gedaliah, fled with the people to Egypt, and forced Jeremiah and Baruch to accompany him, in spite of the prophet's warning that the people should perish if they went to Egypt, but be preserved by remaining in their land (Jer. 41:1-43:13). At Tahpanhes, a boundary city on the Tanitic or Pelustan branch of the Nile, he prophesied the overthrow of Egypt (Jer 43:8-13). Tradition says he died in Egypt. According to the PSEUDO-EPIPHANIUS, he was stoned at Taphnæ or Tahpanhes. The Jews so venerated him that they believed he would rise from the dead and be the forerunner of Messiah (Mat 16:14).

HAVERNICK observes that the combination of features in Jeremiah's character proves his divine mission; mild, timid, and susceptible of melancholy, yet intrepid in the discharge of his prophetic functions, not sparing the prince any more than the meanest of his subjects--the Spirit of prophecy controlling his natural temper and qualifying him for his hazardous undertaking, without doing violence to his individuality. Zephaniah, Habakkuk, Daniel, and Ezekiel were his contemporaries. The last forms a good contrast to Jeremiah, the Spirit in his case acting on a temperament as strongly marked by firmness as Jeremiah's was by shrinking and delicate sensitiveness. Ezekiel views the nation's sins as opposed to righteousness--Jeremiah, as productive of misery; the former takes the objective, the latter the subjective, view of the evils of the times. Jeremiah's style corresponds to his character: he is peculiarly marked by pathos, and sympathy with the wretched; his Lamentations illustrate this; the whole series of elegies has but one object--to express sorrow for his fallen country; yet the lights and images in which he presents this are so many, that the reader, so far from feeling it monotonous, is charmed with the variety of the plaintive strains throughout. The language is marked by Aramæisms, which probably was the ground of JEROME'S charge that the style is "rustic". LOWTH denies the charge and considers him in portions not inferior to Isaiah. His heaping of phrase on phrase, the repetition of stereotyped forms--and these often three times--are due to his affected feelings and to his desire to intensify the expression of them; he is at times more concise, energetic, and sublime, especially against foreign nations, and in the rhythmical parts.

The principle of the arrangement of his prophecies is hard to ascertain. The order of kings was--Josiah (under whom he prophesied eighteen years), Jehoahaz (three months), Jehoiakim (eleven years), Jeconiah (three months), Zedekiah (eleven years). But his prophecies under Josiah (the first through twentieth chapters) are immediately followed by a portion under Zedekiah (the twenty-first chapter). Again, Jer 24:8-10, as to Zedekiah, comes in the midst of the section as to Jehoahaz, Jehoiakim, and Jeconiah (the twenty-second, twenty-third, twenty-fifth chapters, &c.) So the thirty-fifth and thirty-sixth chapters as to Jehoiakim, follow the twenty-seventh, twenty-eighth, twenty-ninth, thirty-third, thirty-fourth chapters, as to Zedekiah; and the forty-fifth chapter, dated the fourth year of Jehoiakim, comes after predictions as to the Jews who fled to Egypt after the overthrow of Jerusalem. EWALD thinks the present arrangement substantially Jeremiah's own; the various portions are prefaced by the same formula, "The word which came to Jeremiah from the Lord" (Jer 7:1; Jer 11:1; Jer 18:1; Jer 21:1; Jer 25:1; Jer 30:1; Jer 32:1; Jer 34:1, Jer 34:8; Jer 35:1; Jer 40:1; Jer 44:1; compare Jer 14:1; Jer 46:1; Jer 47:1; Jer 49:34). Notes of time mark other divisions more or less historical (Jer 26:1; Jer 27:1; Jer 36:1; Jer 37:1). Two other portions are distinct of themselves (Jer 29:1; Jer 45:1). The second chapter has the shorter introduction which marks the beginning of a strophe; the third chapter seems imperfect, having as the introduction merely "saying" (Jer 3:1, Hebrew). Thus in the poetical parts, there are twenty-three sections divided into strophes of from seven to nine verses, marked some way thus, "The Lord said also unto me". They form five books: I. The Introduction, first chapter II. Reproofs of the Jews, the second through twenty-fourth chapters, made up of seven sections: (1) the second chapter (2) the third through sixth chapters; (3) the seventh through tenth chapters; (4) the eleventh through thirteenth chapters; (5) the fourteenth through seventeenth chapters; (6) the seventeenth through nineteenth and twentieth chapters; (7) the twenty-first through twenty-fourth chapters. III. Review of all nations in two sections: the twenty-fifth and twenty-sixth through forty-ninth chapters, with a historical appendix of three sections, (1) the twenty-sixth chapter; (2) the twenty-seventh chapter; (3) the twenty-eighth and twenty-ninth chapters. IV. Two sections picturing the hopes of brighter times, (1) the thirtieth and thirty-first chapters; (2) the thirty-second and thirty-third chapters; and an historical appendix in three sections: (1) Jer 34:1-7; (2) Jer 34:8-22; (3) Jer. 35:1-19. V. The conclusion, in two sections: (1) Jer 36:2; (2) Jer 45:1-5. Subsequently, in Egypt, he added Jer 46:13-26 to the previous prophecy as to Egypt; also the three sections, the thirty-seventh through thirty-ninth chapters; fortieth through forty-third chapters; and forty-fourth chapter. The fifty-second chapter was probably (see Jer 51:64) an appendix from a later hand, taken from 2Ki 24:18, &c.; 2Ki 25:30. The prophecies against the several foreign nations stand in a different order in the Hebrew from that of the Septuagint; also the prophecies against them in the Hebrew (the forty-sixth through fifty-first chapters) are in the Septuagint placed after Jer 25:14, forming the twenty-sixth and thirty-first chapters; the remainder of the twenty-fifth chapter of the Hebrew is the thirty-second chapter of the Septuagint. Some passages in the Hebrew (Jer 27:19-22; Jer 33:14-26; Jer 39:4-14 Jer 48:45-47) are not found in the Septuagint; the Greek translators must have had a different recension before them; probably an earlier one. The Hebrew is probably the latest and fullest edition from Jeremiah's own hand. See on Jer 25:13. The canonicity of his prophecies is established by quotations of them in the New Testament (see Mat 2:17; Mat 16:14; Heb 8:8-12; on Mat 27:9, see on Introduction to Zechariah); also by the testimony of Ecclesiasticus 49:7, which quotes Jer 1:10; of PHILO, who quotes his word as an "oracle"; and of the list of canonical books in MELITO, ORIGEN, JEROME, and the Talmud.

JFB: Jeremiah (Garis Besar)

• EXPOSTULATION WITH THE JEWS, REMINDING THEM OF THEIR FORMER DEVOTEDNESS, AND GOD'S CONSEQUENT FAVOR, AND A DENUNCIATION OF GOD'S COMING JUDGMENTS FOR THEIR IDOLATRY. (Jer. 2:1-37)
• GOD'S MERCY NOTWITHSTANDING JUDAH'S VILENESS. (Jer. 3:1-25)
• CONTINUATION OF ADDRESS TO THE TEN TRIBES OF ISRAEL. (Jer 4:1-2). THE PROPHET TURNS AGAIN TO JUDAH, TO WHOM HE HAD ORIGINALLY BEEN SENT (Jer. 4:3-31). (Jer. 4:1-31)
• THE CAUSE OF THE JUDGMENTS TO BE INFLICTED IS THE UNIVERSAL CORRUPTION OF THE PEOPLE. (Jer. 5:1-31)
• ZION'S FOES PREPARE WAR AGAINST HER: HER SINS ARE THE CAUSE. (Jer. 6:1-30)
• THE SEVENTH THROUGH NINTH CHAPTERS. DELIVERED IN THE BEGINNING OF JEHOIAKIM'S REIGN, ON THE OCCASION OF SOME PUBLIC FESTIVAL. (Jer. 7:1-34)
• THE JEW'S COMING PUNISHMENT; THEIR UNIVERSAL AND INCURABLE IMPENITENCE. (Jer. 8:1-22) The victorious Babylonians were about to violate the sanctuaries of the dead in search of plunder; for ornaments, treasures, and insignia of royalty were usually buried with kings. Or rather, their purpose was to do the greatest dishonor to the dead (Isa 14:19).
• JEREMIAH'S LAMENTATION FOR THE JEWS' SINS AND CONSEQUENT PUNISHMENT. (Jer. 9:1-26) This verse is more fitly joined to the last chapter, as Jer 9:23 in the Hebrew (compare Isa 22:4; Lam 2:11; Lam 3:48).
• CONTRAST BETWEEN THE IDOLS AND JEHOVAH. THE PROPHET'S LAMENTATION AND PRAYER. (Jer. 10:1-25)
• EPITOME OF THE COVENANT FOUND IN THE TEMPLE IN JOSIAH'S REIGN. JUDAH'S REVOLT FROM IT, AND GOD'S CONSEQUENT WRATH. (Jer. 11:1-23)
• CONTINUATION OF THE SUBJECT AT THE CLOSE OF THE ELEVENTH CHAPTER. (Jer. 12:1-17) (Psa 51:4).
• SYMBOLICAL PROPHECY. (Jer 13:1-7). (Jer. 13:1-27)
• PROPHECIES ON THE OCCASION OF A DROUGHT SENT IN JUDGMENT ON JUDEA. (Jer. 14:1-22) Literally, "That which was the word of Jehovah to Jeremiah concerning the dearth"
• GOD'S REPLY TO JEREMIAH'S INTERCESSORY PRAYER. (Jer. 15:1-21)
• CONTINUATION OF THE PREVIOUS PROPHECY. (Jer. 16:1-21)
• THE JEWS' INVETERATE LOVE OF IDOLATRY. (Jer. 17:1-27) The first of the four clauses relates to the third, the second to the fourth, by alternate parallelism. The sense is: They are as keen after idols as if their propensity was "graven with an iron pen (Job 19:24) on their hearts," or as if it were sanctioned by a law "inscribed with a diamond point" on their altars. The names of their gods used to be written on "the horns of the altars" (Act 17:23). As the clause "on their hearts" refers to their inward propensity, so "on . . . altars," the outward exhibition of it. Others refer "on the horns of . . . altars" to their staining them with the blood of victims, in imitation of the Levitical precept (Exo 29:12; Lev 4:7, Lev 4:18), but "written . . . graven," would thus be inappropriate.
• GOD, AS THE SOLE SOVEREIGN, HAS AN ABSOLUTE RIGHT TO DEAL WITH NATIONS ACCORDING TO THEIR CONDUCT TOWARDS HIM; ILLUSTRATED IN A TANGIBLE FORM BY THE POTTER'S MOULDING OF VESSELS FROM CLAY. (Jer. 18:1-23)
• THE DESOLATION OF THE JEWS FOR THEIR SINS FORETOLD IN THE VALLEY OF HINNOM; THE SYMBOL OF BREAKING A BOTTLE. (Jer 19:1-15)
• JEREMIAH'S INCARCERATION BY PASHUR, THE PRINCIPAL OFFICER OF THE TEMPLE, FOR PROPHESYING WITHIN ITS PRECINCTS; HIS RENEWED PREDICTIONS AGAINST THE CITY, &c., ON HIS LIBERATION. (Jer. 20:1-18)
• ZEDEKIAH CONSULTS JEREMIAH WHAT IS TO BE THE EVENT OF THE WAR: GOD'S ANSWER. (Jer 21:1-14)
• EXHORTATION TO REPENTANCE; JUDGMENT ON SHALLUM, JEHOIAKIM, AND CONIAH. (Jer. 22:1-30)
• THE WICKED RULERS TO BE SUPERSEDED BY THE KING, WHO SHOULD REIGN OVER THE AGAIN UNITED PEOPLES, ISRAEL AND JUDAH. (Jer. 23:1-40)
• THE RESTORATION OF THE CAPTIVES IN BABYLON AND THE DESTRUCTION OF THE REFRACTORY PARTY IN JUDEA AND IN EGYPT, REPRESENTED UNDER THE TYPE OF A BASKET OF GOOD, AND ONE OF BAD, FIGS. (Jer 24:1-10)
• PROPHECY OF THE SEVENTY YEARS CAPTIVITY; AND AFTER THAT THE DESTRUCTION OF BABYLON, AND OF ALL THE NATIONS THAT OPPRESSED THE JEWS. (Jer. 25:1-38)
• JEREMIAH DECLARED WORTHY OF DEATH, BUT BY THE INTERPOSITION OF AHIKAM SAVED; THE SIMILAR CASES OF MICAH AND URIJAH BEING ADDUCED IN THE PROPHET'S FAVOR. (Jer. 26:1-24)
• THE FUTILITY OF RESISTING NEBUCHADNEZZAR ILLUSTRATED TO THE AMBASSADORS OF THE KING, DESIRING TO HAVE THE KING OF JUDAH CONFEDERATE WITH THEM, UNDER THE TYPE OF YOKES. JEREMIAH EXHORTS THEM AND ZEDEKIAH TO YIELD. (Jer. 27:1-22)
• PROPHECIES IMMEDIATELY FOLLOWING THOSE IN THE TWENTY-SEVENTH CHAPTER. HANANIAH BREAKS THE YOKES TO SIGNIFY THAT NEBUCHADNEZZAR'S YOKE SHALL BE BROKEN. JEREMIAH FORETELLS THAT YOKES OF IRON ARE TO SUCCEED THOSE OF WOOD, AND THAT HANANIAH SHALL DIE. (Jer. 28:1-17)
• LETTER OF JEREMIAH TO THE CAPTIVES IN BABYLON, TO COUNTERACT THE ASSURANCES GIVEN BY THE FALSE PROPHETS OF A SPEEDY RESTORATION. (Jer. 29:1-32)
• RESTORATION OF THE JEWS FROM BABYLON AFTER ITS CAPTURE, AND RAISING UP OF MESSIAH. (Jer. 30:1-24)
• CONTINUATION OF THE PROPHECY IN THE THIRTIETH CHAPTER. (Jer. 31:1-40)
• JEREMIAH, IMPRISONED FOR HIS PROPHECY AGAINST JERUSALEM, BUYS A PATRIMONIAL PROPERTY (HIS RELATIVE HANAMEEL'S), IN ORDER TO CERTIFY TO THE JEWS THEIR FUTURE RETURN FROM BABYLON. (Jer 32:1-14)
• PROPHECY OF THE RESTORATION FROM BABYLON, AND OF MESSIAH AS KING AND PRIEST. (Jer. 33:1-26)
• CAPTIVITY OF ZEDEKIAH AND THE PEOPLE FORETOLD FOR THEIR DISOBEDIENCE AND PERFIDY. (Jer. 34:1-22)
• PROPHECY IN THE REIGN OF JEHOIAKIM, WHEN THE CHALDEANS, IN CONJUNCTION WITH THE SYRIANS AND MOABITES, INVADED JUDEA. (Jer. 35:1-19)
• BARUCH WRITES, AND READS PUBLICLY JEREMIAH'S PROPHECIES COLLECTED IN A VOLUME. THE ROLL IS BURNT BY JEHOIAKIM, AND WRITTEN AGAIN BY BARUCH AT JEREMIAH'S DICTATION. (Jer. 36:1-32)
• HISTORICAL SECTIONS, THIRTY-SEVENTH THROUGH FORTY-FOURTH CHAPTERS. THE CHALDEANS RAISE THE SIEGE TO GO AND MEET PHARAOH-HOPHRA. ZEDEKIAH SENDS TO JEREMIAH TO PRAY TO GOD IN BEHALF OF THE JEWS: IN VAIN, JEREMIAH TRIES TO ESCAPE TO HIS NATIVE PLACE, BUT IS ARRESTED. ZEDEKIAH ABATES THE RIGOR OF HIS IMPRISONMENT. (Jer. 37:1-21)
• JEREMIAH PREDICTS THE CAPTURE OF JERUSALEM, FOR WHICH HE IS CAST INTO A DUNGEON, BUT IS TRANSFERRED TO THE PRISON COURT ON THE INTERCESSION OF EBED-MELECH, AND HAS A SECRET INTERVIEW WITH ZEDEKIAH. (Jer. 38:1-28)
• JERUSALEM TAKEN. ZEDEKIAH'S FATE. JEREMIAH CARED FOR. EBED-MELECH ASSURED. (Jer. 39:1-18)
• JEREMIAH IS SET FREE AT RAMAH, AND GOES TO GEDALIAH, TO WHOM THE REMNANT OF JEWS REPAIR. JOHANAN WARNS GEDALIAH OF ISHMAEL'S CONSPIRACY IN VAIN. (Jer. 40:1-16)
• ISHMAEL MURDERS GEDALIAH AND OTHERS, THEN FLEES TO THE AMMONITES. JOHANAN PURSUES HIM, RECOVERS THE CAPTIVES, AND PURPOSES TO FLEE TO EGYPT FOR FEAR OF THE CHALDEANS. (Jer. 41:1-18)
• THE JEWS AND JOHANAN INQUIRE OF GOD, THROUGH JEREMIAH, AS TO GOING TO EGYPT, PROMISING OBEDIENCE TO HIS WILL. THEIR SAFETY ON CONDITION OF STAYING IN JUDEA, AND THEIR DESTRUCTION IN THE EVENT OF GOING TO EGYPT, ARE FORETOLD. THEM HYPOCRISY IN ASKING FOR COUNSEL WHICH THEY MEANT NOT TO FOLLOW, IF CONTRARY TO THEIR OWN DETERMINATION, IS REPROVED. (Jer. 42:1-22)
• THE JEWS CARRY JEREMIAH AND BARUCH INTO EGYPT. JEREMIAH FORETELLS BY A TYPE THE CONQUEST OF EGYPT BY NEBUCHADNEZZAR, AND THE FATE OF THE FUGITIVES. (Jer 43:1-13)
• JEREMIAH REPROVES THE JEWS FOR THEIR IDOLATRY IN EGYPT, AND DENOUNCES GOD'S JUDGMENTS ON THEM AND EGYPT ALIKE. (Jer. 44:1-30)
• JEREMIAH COMFORTS BARUCH. (Jer 45:1-5)
• THE PROPHECIES, FORTY-SIXTH THROUGH FIFTY-SECOND CHAPTERS, REFER TO FOREIGN PEOPLES. (Jer. 46:1-28) General heading of the next six chapters of prophecies concerning the Gentiles; the prophecies are arranged according to nations, not by the dates.
• PROPHECY AGAINST THE PHILISTINES. (Jer 47:1-7) Pharaoh-necho probably smote Gaza on his return after defeating Josiah at Megiddo (2Ch 35:20) [GROTIUS]. Or, Pharaoh-hophra (Jer 37:5, Jer 37:7) is intended: probably on his return from his fruitless attempt to save Jerusalem from the Chaldeans, he smote Gaza in order that his expedition might not be thought altogether in vain [CALVIN] (Amo 1:6-7).
• PROPHECY AGAINST MOAB. (Jer. 48:1-47)
• PREDICTIONS AS TO AMMON, IDUMEA, DAMASCUS, KEDAR, HAZOR, AND ELAM. (Jer. 49:1-39)
• BABYLON'S COMING DOWNFALL; ISRAEL'S REDEMPTION. (Jer. 50:1-46) Compare Isa. 45:1-47:15. But as the time of fulfilment drew nearer, the prophecies are now proportionally more distinct than then.
• CONTINUATION OF THE PROPHECY AGAINST BABYLON BEGUN IN THE FIFTIETH CHAPTER. (Jer. 51:1-64)
• WRITTEN BY SOME OTHER THAN JEREMIAH (PROBABLY EZRA) AS AN HISTORICAL SUPPLEMENT TO THE PREVIOUS PROPHECIES. (Jer. 52:1-34)

TSK: Jeremiah 3 (Pendahuluan Pasal)

Overview

Jer 3:1, God’s great mercy in Judah’s vile whoredom; Jer 3:6, Judah is worse than Israel; Jer 3:12, The promises of the gospel to the penitent; Jer 3:20, Israel reproved, and called by God, makes a solemn confession of their sins.

Poole: Jeremiah (Pendahuluan Kitab)

BOOK OF THE PROPHET JEREMIAH

THE ARGUMENT

IT was the great unhappiness of this prophet to be a physician to, but that could not save, a dying state, their disease still prevailing against the remedy; and indeed no wonder that all things were so much out of order, when the book of the law had been wanting above sixty years. He was called to be a teacher in his youth, in the days of good Josiah, being sanctified and ordained by God to his prophetical office from his mother’ s womb, Jer 1:5 in a very evil time, though the people afterward proved much worse upon the death of that good king. He setting himself against the torrent of the corruptions of the times, was always opposed and unkindly treated by his ungrateful countrymen, as also by false prophets, and the priests, princes, and people, who encouraged all their impieties and unrighteousness. At length he threatened their destruction and captivity by the Chaldeans, which he lived to see, but foretells their return after seventy years; all which accordingly came to pass. He doth also, notwithstanding his dreadful threatenings, intermix divers comfortable promises of the Messiah, and the days of the gospel; he denounceth also heavy judgments against the heathens nations that had afflicted God’ s people, both such as were near, and also more remote, as Egypt, the Philistines, Moab, Edomites, Ammonites, Damascus, Kedar, Hazor, Elam, but especially Babylon herself, that is made so great a type of the antichristian Babylon in the New Testament. Upon the murder of Gedaliah, whom the Chaldeans had made governor of Judea, he was forcibly against his will carried into Egypt, where (after he had prophesied from first to last between forty and fifty years) probably he died; some say he was stoned.

Whatever else we hear mentioned of his writings, they are either counterfeit, as the Prophecies of Baruch, &c., or it is likely we have the sum of them in this book, though possibly some of his sermons might have had some enlargements in that roll which, by his appointment, was written by Baruch, Jer 36:2 , &c.

Poole: Jeremiah 3 (Pendahuluan Pasal)

CHAPTER 3

God’ s forbearance with the idolatry of Judah, who is worse than Israel, Jer 3:1-11 . Both called to repent, with gospel promises, Jer 3:12-19 . Misery by sin; salvation only of God, Jer 3:20-25 .

MHCC: Jeremiah (Pendahuluan Kitab)

Jeremiah was a priest, a native of Anathoth, in the tribe of Benjamin. He was called to the prophetic office when very young, about seventy years after the death of Isaiah, and exercised it for about forty years with great faithfulness, till the sins of the Jewish nation came to their full measure and destruction followed. The prophecies of Jeremiah do not stand as they were delivered. Blayney has endeavoured to arrange them in more regular order, namely, ch. 1-20; 22; 23; 25; 26; 35; 36; Jer 45:1-5; Jer 24:1-10; 29; 30; 31; 27; 28; Jer 21:1-14; 34; 37; 32; 33; 38; 39; (Jer 39:15-18, Jer 39:1-14.) 40-44; 46-52. The general subject of his prophecies is the idolatry and other sins of the Jews; the judgments by which they were threatened, with references to their future restoration and deliverance, and promises of the Messiah. They are remarkable for plain and faithful reproofs, affectionate expostulations, and awful warnings.

MHCC: Jeremiah 3 (Pendahuluan Pasal)

(Jer 3:1-5) Exhortations to repentance.

(Jer 3:6-11) Judah more guilty than Israel.

(Jer 3:12-20) But pardon is promised.

(Jer 3:21-25) The children of Israel express their sorrow and repentance.

Matthew Henry: Jeremiah (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The Book of the Prophet Jeremiah

The Prophecies of the Old Testament, as the Epistles of the New, are placed rather according to their bulk than their seniority - the longest first, not the oldest. There were several prophets, and writing ones, that were contemporaries with Isaiah, as Micah, or a little before him, as Hosea, and Joel, and Amos, or soon after him, as Habakkuk and Nahum are supposed to have been; and yet the prophecy of Jeremiah, who began many years after Isaiah finished, is placed next to his, because there is so much in it. Where we meet with most of God's word, there let the preference be given; and yet those of less gifts are not to be despised nor excluded. Nothing now occurs to be observed further concerning prophecy in general; but concerning this prophet Jeremiah we may observe, I. That he was betimes a prophet; he began young, and therefore could say, from his own experience, that it is good for a man to bear the yoke in his youth, the yoke both of service and of affliction, Lam 3:27. Jerome observes that Isaiah, who had more years over his head, had his tongue touched with a coal of fire, to purge away his iniquity (Isa 6:7), but that when God touched Jeremiah's mouth, who was yet but young, nothing was said of the purging of his iniquity (Jer 1:9), because, by reason of his tender years, he had not so much sin to answer for. II. That he continued long a prophet, some reckon fifty years, others above forty. He began in the thirteenth year of Josiah, when things went well under that good king, but he continued through all the wicked reigns that followed; for when we set out for the service of God, though the wind may then be fair and favourable, we know not how soon it may turn and be tempestuous. III. That he was a reproving prophet, was sent in God's name to tell Jacob of their sins and to warn them of the judgments of God that were coming upon them; and the critics observe that therefore his style or manner of speaking is more plain and rough, and less polite, than that of Isaiah and some others of the prophets. Those that are sent to discover sin ought to lay aside the enticing words of man's wisdom. Plain-dealing is best when we are dealing with sinners to bring them to repentance. IV. That he was a weeping prophet; so he is commonly called, not only because he penned the Lamentations, but because he was all along a mournful spectator of the sins of his people and of the desolating judgments that were coming upon them. And for this reason, perhaps, those who imagined our Saviour to be one of the prophets thought him of any of them to be most like to Jeremiah (Mat 16:14), because he was a man of sorrows and acquainted with grief. V. That he was a suffering prophet. He was persecuted by his own people more than any of them, as we shall find in the story of this book; for he lived and preached just before the Jews' destruction by the Chaldeans, when their character seems to have been the same as it was just before their destruction by the Romans, when they killed the Lord Jesus, and persecuted his disciples, pleased not God, and were contrary to all men, for wrath had come upon them to the uttermost, 1Th 2:15, 1Th 2:16. The last account we have of him in his history is that the remaining Jews forced him to go down with them into Egypt; whereas the current tradition is, among Jews and Christians, that he suffered martyrdom. Hottinger, out of Elmakin, an Arabic historian, relates that, continuing to prophesy in Egypt against the Egyptians and other nations, he was stoned to death; and that long after, when Alexander entered Egypt, he took up the bones of Jeremiah where they were buried in obscurity, and carried them to Alexandria, and buried them there. The prophecies of this book which we have in the first nineteen chapters seem to be the heads of the sermons he preached in a way of general reproof for sin and denunciation of judgment; afterwards they are more particular and occasional, and mixed with the history of his day, but not placed in due order of time. With the threatenings are intermixed many gracious promises of mercy to the penitent, of the deliverance of the Jews out of their captivity, and some that have a plain reference to the kingdom of the Messiah. Among the Apocryphal writings an epistle is extant said to be written by Jeremiah to the captives in Babylon, warning them against the worship of idols, by exposing the vanity of idols and the folly of idolaters. It is in Baruch, ch. 6. But it is supposed not to be authentic; nor has it, I think, any thing like the life and spirit of Jeremiah's writings. It is also related concerning Jeremiah (2 Macc. 2:4) that, when Jerusalem was destroyed by the Chaldeans, he, by direction from God, took the ark and the altar of incense, and, carrying them to Mount Nebo lodged them in a hollow cave there and stopped the door; but some that followed him, and thought that they had marked the place, could not find it. He blamed them for seeking it, telling them that the place should be unknown till the time that God should gather his people together again. But I know not what credit is to be given to that story, though it is there said to be found in the records. We cannot but be concerned, in the reading of Jeremiah's prophecies, to find that they were so little regarded by the men of that generation; but let us make use of that as a reason why we should regard them the more; for they are written for our learning too, and for warning to us and to our land.

Matthew Henry: Jeremiah 3 (Pendahuluan Pasal)

The foregoing chapter was wholly taken up with reproofs and threatenings against the people of God, for their apostasies from him; but in this chapter gracious invitations and encouragements are given them to return and repent, notwithstanding the multitude and greatness of their provocations, which are here specified, to magnify the mercy of God, and to show that as sin abounded grace did much more abound. Here, I. It is further shown how bad they had been and how well they deserved to be quite abandoned, and yet how ready God was to receive them into his favour upon their repentance (Jer 3:1-5) II. The impenitence of Judah, and their persisting in sin, are aggravated from the judgments of God upon Israel, which they should have taken warning by (Jer 3:6-11). III. Great encouragements are given to these backsliders to return and repent, and promises made of great mercy which God had in store for them, and which he would prepare them for by bringing them home to himself (Jer 3:12-19). IV. The charge renewed against them for their apostasy from God, and the invitation repeated to return and repent, to which are here added the words that are put in their mouth, which they should make use of in their return to God (Jer 3:20-25).

Constable: Jeremiah (Pendahuluan Kitab)

Introduction

Title

The title of this book derives from its writer, the late seventh and early sixth-century Judean prophet Jeremiah. The book occupies the second position in the Latter Prophets section of the Hebrew Bible after Isaiah and before Ezekiel, which accounts for its position in the Septuagint and most modern translations.

The meaning of "Jeremiah" is not clear. It could mean "Yahweh founds or establishes," "Yahweh exalts," "Yahweh throws down," "Yahweh hurls," or "Yahweh loosens (the womb)."

Writer

The composition and structure of Jeremiah, discussed below, have led many scholars to conclude that an editor or editors (redactors) probably put the book in its final form. Many conservatives, however, believe that Jeremiah himself was responsible for the final form, though it is clear that the book went through several revisions before it reached its final canonical form. Jeremiah could even have written the last chapter, which describes events that took place about 25 years after the next latest events, since he would have been approximately 83 years old, assuming he was still alive. Clearly Jeremiah's secretary, Baruch, provided the prophet with much assistance in writing the material and possibly arranging it in its final form (36:17-18; 45:1). Baruch was to Jeremiah what Luke was to Paul: his companion, amanuensis, and biographer. The book bears marks of having been assembled by one person at one time.

"There is no satisfactory reason for doubting that Jeremiah himself was the author of the entire book."¹

The Book of Jeremiah tells us more about the prophet Jeremiah than any other prophetic book reveals about its writer. It is highly biographical and autobiographical.² We know more about his personality than that of any other prophet.

Jeremiah's hometown was Anathoth, a Levitical town in the territory of Benjamin three miles northeast of Jerusalem.³ Jeremiah's father, Hilkiah, was evidently a descendant of Abiathar, a descendant of Eli (1 Sam. 14:3). Thus Jeremiah had ancestral connections to Shiloh, where the tabernacle stood during the judges period of Israel's history (the amphictyony). Jeremiah referred to Shiloh in his Temple Sermon (7:12, 14; 26:6). Abiathar was the sole survivor of King Saul's massacre of the priests at Nob, also only a few miles northeast of Jerusalem (1 Sam. 22:20). Later Solomon exiled Abiathar to Anathoth, where Abiathar had property, because Abiathar had proved unfaithful to David (1 Kings 2:26). Jeremiah's father Hilkiah may have been the high priest who found the book of the Law in the temple during Josiah's reforms (1 Kings 2:26).⁴ Even though Jeremiah came from a priestly family (like Ezekiel and Zechariah), there is no indication that he ever underwent training for the priesthood or functioned as a priest.

Jeremiah's date of birth is a matter of dispute. Most scholars believe he was born about 643 B.C., one year before the end of King Manasseh's reign.⁵ He probably died in Egypt.

"A late, unattested tradition, mentioned by Tertullian, Jerome, and others, claims that the people of Tahpanhes [in Egypt] stoned Jeremiah to death."⁶

His call to the prophetic office came in 627 or 626 B.C. (1:2; 25:3) when he would have been about 20 years old.⁷ His ministry as a prophet may have extended over 40 years.⁸ He evidently exercised his ministry mainly during periods of crisis in Judah's history, though it is impossible to date some of his prophecies. His ministry involved prophesying about Judah and the other ancient Near Eastern nations of his time (1:10).

Judging by Jeremiah's autobiographical remarks and the narrative information about him in this book, his life was a sad one, one long martyrdom. He probably encountered more opposition from more enemies than any other prophet. Much of it stemmed from his message to his own people: unconditional surrender to Babylon.

"No braver or more tragic figure ever trod the stage of Israel's history than the prophet Jeremiah. . . .

"Jeremiah was hated, jeered at, ostracized (e.g., chs. 15:10f., 17; 18:18; 20:10), continually harassed, and more than once almost killed (e.g., chs. 11:18 to 12:6; 26; 36)."⁹

Jeremiah is the only prophet who recorded his own feelings as he ministered, which makes him both very interesting and very helpful to other ministers. Some authorities believe that his greatest contribution to posterity is his personality.

". . . by birth a priest; by grace a prophet; by the trials of life a bulwark for God's truth; by daily spiritual experience one of the greatest exponents of prophetic faith in his unique relation to God; by temperament gentle and timid, yet constantly contending against the forces of sin; and by natural desire a seeker after the love of a companion, his family, friends, and above all, his people--which were all denied him."¹⁰

"He was a weeping prophet to a wayward people."¹¹

There are many similarities between Jeremiah and Hosea. Hosea announced the fall of Samaria, and Jeremiah announced the fall of Jerusalem. Both prophets experienced much personal tragedy. In his ideas as well as in his vocabulary, Jeremiah demonstrates familiarity with Hosea's prophecies. There are also affinities with Job and the Psalter.

There are also remarkable parallels between Jeremiah and the Lord Jesus Christ. No other prophet bears as many striking similarities to the Savior, which makes him the most Christ-like of the prophets. The people of Jesus' day noted these similarities (Matt. 16:14). In both cases Jerusalem was about to fall, the temple would suffer destruction soon, the worship of Yahweh had become a formalistic husk, and there was need for emphasis on individual relationship with God. Both men had a message for Israel and the whole world. Both of them used nature quite extensively for illustrative purposes in their teaching. Both came from a high tradition: Jeremiah from a priestly prophetic heritage and Jesus from a divine royal position. Both were very conscious of their call from God. Both condemned the commercialism of temple worship in their day (7:11: Matt. 21:13). Their enemies charged both of them with political treason. Both experienced persecutions, trials, and imprisonments. Both foretold the destruction of the temple (7:14; Matt. 13:2). Both wept over Jerusalem (9:1; Luke 19:41). Both condemned the priests of their day. Both experienced rejection by members of their own families (12:6; John 1:11). Both were so tenderhearted that some Jewish leaders identified them with the Suffering Servant of Isaiah 53. Both loved Israel deeply. Both were lonely (15:10; Isa. 53:3). And both enjoyed unusually intimate fellowship with God (20:7; John 11:41-42).¹²

"It has often been remarked that Jeremiah's life was finally a failure. He was alone for most of his ministry. It seemed that no one gave any heed to his words. He was dragged off finally to live his last days in exile against his own will. He was a failure as the world judges human achievement. But a more balanced assessment of him would be that his very words of judgment saved Israel's faith from disintegration, and his words of hope finally helped his people to gain hope in God's future for them."¹³

"The character of Jeremiah is also reflected in his writings. His speech is clear and simple, incisive and pithy, and, though generally speaking somewhat diffuse, yet ever rich in thought. If it lacks the lofty strain, the soaring flight of an Isaiah, yet it has beauties of its own. It is distinguished by a wealth of new imagery which is wrought out with great delicacy and deep feeling, and by a versatility that easily adapts itself to the most various objects, and by artistic clearness' (Ewald)."¹⁴

Historical Background

The biblical records of the times in which Jeremiah ministered are 2 Kings 21-25 and 2 Chronicles 33-36. His contemporary prophets were Zephaniah and Habakkuk before the Exile, and Ezekiel and Daniel after it began.

King Manasseh had been Judah's most ungodly king, but toward the end of his life he repented (2 Chron. 33:15-19). He was responsible for many of the evil conditions that marked Judah in Jeremiah's earliest years (cf. 15:4; 2 Kings 23:26). His long life was not a blessing for faithfulness, as his father Hezekiah's had been, but an instrument of chastening for Judah.

King Amon succeeded Manasseh and reigned two years (642-640 B.C.). Rather than perpetuating the repentant attitude that his father had demonstrated, Amon reverted to the policies of Manasseh's earlier reign and rebelled against Yahweh completely. This provoked some of his officials to assassinate him (2 Kings 21:23).

Josiah was eight years old when his father Amon died. He began reigning then and continued on the throne for 31 years (640-609 B.C.). Josiah was one of Judah's best kings and one of the four reforming kings of the Southern Kingdom. He began to seek the Lord when he was 16 years old and began initiating religious reforms when he was 20 (2 Chron. 34:3-7). Jeremiah received his call to minister in the thirteenth year of Josiah when the king was 21, namely, 627 B.C. (1:6). Josiah's reforms were more extensive than those of any of his predecessors. He began the major projects when he was 26. During these years Assyria was declining as a world power and Neo-Babylonia was not yet the dominant empire it soon became. One of Josiah's projects was the repairing of Solomon's temple (v. 5; cf. 12:4-16). During its renovation Hilkiah, the high priest and possibly Jeremiah's father, discovered the Mosaic Law, which had been lost for a long time (cf. 2 Kings 22:8). This discovery spurred a return to the system of worship that the Book of Deuteronomy specified (2 Kings 23). Josiah also did much to clear the land of idolatry, sacred prostitution, child sacrifice, and pagan altars not only in Judah but also in some formerly Israelite territory. He also reinstituted the Passover. Unfortunately for Judah, Josiah felt compelled to travel to Megiddo to try and block Pharaoh Necho II from advancing north to assist the Assyrians in resisting the westward expanding Babylonians. Josiah died at Megiddo in 609 B.C. at the age of 39. His death was a tragic loss for Judah.

Some of Jeremiah's prophecies date from Josiah's reign.¹⁵ Zephaniah also ministered in Judah during the reign of Josiah as did the prophetess Huldah (2 Kings 22:14-20).

Three of Josiah's sons and one of his grandsons ruled Judah after his death. The first of these, though he was the second son, was Jehoahaz who ruled for only three months in 609 B.C. The Judean people favored Jehoahaz, but Pharaoh Necho, who by slaying Josiah gained control over Judah, found him uncooperative. Therefore, Pharaoh deported Jehoahaz to Egypt as a prisoner where he died (22:10-12). God gave Jeremiah a few prophecies during this king's brief reign.

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Jehoahaz's older brother Jehoiakim succeeded him on Judah's throne, thanks to Pharaoh Necho. He reigned for 11 years (609-598 B.C.). Jehoiakim was a weak king who changed allegiances between Egypt and Babylon whenever he thought a change might be to Judah's advantage. During his tenure Prince Nebuchadnezzar of Babylon defeated the allied Egyptian and Assyrian forces at Carchemish thus establishing Babylonian supremacy in the ancient Near East (605 B.C.). Shortly thereafter King Nebuchadnezzar, as he had become, invaded Palestine, conquered some cities, and took some of the nobles, including Daniel, as exiles to Babylon (Dan. 1:1-3). Jehoiakim refused to follow Jeremiah's counsel to submit to the Babylonians. Instead he showed his contempt for the prophet by burning his prophecies (ch. 36). Jeremiah despised this king for his wickedness (22:18-19; 26:20-23; 36). Jehoiakim rebelled against Babylon in 601 B.C., so the Babylonians deposed him and took him to Babylon (2 Chron. 36:6). Later they allowed him to return to Jerusalem where he died in 561 B.C. (cf. 22:19). Several of Jeremiah's prophecies apparently date from Jehoiakim's reign. Habakkuk probably also ministered at this time, as the content of his book suggests.

Jehoiakim's son Jehoiachin succeeded his father but only reigned for three months (598-597 B.C.). During that time Nebuchadnezzar attacked Jerusalem and carried off a large portion of the city's population (in 597 B.C.). The king was evil, and Jeremiah predicted that none of his sons would rule over the nation (22:30). He ended his days in Babylon enjoying the favor of the Babylonian king Evilmerodach (52:31-34).

Zedekiah was the third son of Josiah to rule Judah, and he too ruled under Nebuchadnezzar's sovereignty (597-586 B.C.). The Babylonian monarch summoned Zedekiah to Babylon in 593 B.C. (51:59), but he rebelled against Nebuchadnezzar by making a treaty with Pharaoh Hophra (589-570 B.C.) under pressure from Judean nationalists (chs. 37-38). This resulted in the final siege of Jerusalem in 588 and its fall two years later in 586 B.C. (ch. 39).¹⁶ The Babylonians took Zedekiah captive to Riblah in Syria where they slew his sons and put out his eyes. He died later in Babylon. Since Jeremiah advocated surrender to the Babylonians, Nebuchadnezzar allowed him to choose where he wanted to live when Jerusalem fell, and the prophet elected to stay where he was.

Shortly after he defeated Zedekiah, Nebuchadnezzar set up a pro-Babylonian Judean named Gedaliah as his governor (40:5-6). But a group of Jewish nationalists under Ishmael's leadership assassinated Gedaliah within the year (586 B.C.; 41:2). This ill-advised act resulted in the rebels having to flee to Egypt for safety from Nebuchadnezzar. They forced Jeremiah to accompany them against his will (chs. 42-43). There the prophet evidently spent the remaining years of his life and produced his final prophecies.¹⁷

Important Dates for Jeremiah
Years	Events	References
643	Probable date of Jeremiah's birth
640	Josiah becomes king of Judah at age 8	2 Chron. 34:1
628	Josiah begins his reforms	2 Chron. 34:3
627	Jeremiah begins his ministry	Jer. 1:2; 25:3
626	Nabopolassar founds the Neo-Babylonian Empire
622	The book of the Law discovered in the temple	2 Chron. 34:8, 14
612	The fall of Nineveh, Assyria's capitol
609	Josiah killed in battle by Egyptians at Megiddo	2 Chron. 35:20-25
	Jehoahaz reigns over Judah for 3 months	2 Chron. 36:1-3
	Jehoiakim made king of Judah by Pharaoh Necho	2 Chron. 36:4
605	Nebuchadnezzar defeats the Egyptians at Carchemish	Jer. 46:2
	The first deportation of exiles (including Daniel) to Babylon	Dan. 1:1-7
604	Jehoiakim burns Jeremiah's first scroll	Jer. 36
601	Jehoiakim rebels against Babylon	2 Kings 24:1
598	Jehoiakim is deposed and dies	2 Chron. 36:3
	Jehioachin reigns over Judah for 3 months	2 Kings 24:8
597	The second deportation of exiles (including Jehoiachin) to Babylon	2 Kings 24:12-16
	Zedekiah made king of Judah by Nebuchadnezzar	2 Kings 24:17
593	Zedekiah summoned to Babylon	Jer. 51:59
588	Zedekiah is besieged in Jerusalem for treachery	Jer. 52:3-4
586	Fall of Jerusalem	Jer. 39
	Gedaliah appointed governor of Judah by Nebuchadnezzar	Jer. 40:5-6
	Gedaliah assassinated by Ishmael	Jer. 41:2
	Judean refugees flee to Egypt taking Jeremiah with them	Jer. 42-43
581	The third deportation of exiles to Babylon	Jer. 52:30
568	Nebuchadnezzar invades Egypt	Jer. 43:8-13; 46:13-26
561	Jehoiachin released from prison in Babylon	Jer. 52:31-34
539	Fall of Babylon to Cyrus the Persian	Dan. 5:30
538	Cyrus issues his decree allowing the Jews to return to Palestine	Ezra 1:1-4

Date

As has already been pointed out, Jeremiah gave the prophecies and composed the narratives that constitute this book at various times during his long ministry. The date at which the book reached the state in which it is today is debatable. Most scholars believe that editors continued to add and rearrange the material long after Jeremiah's day. However, the tradition that Jeremiah was responsible for the book is old and has encouraged conservative scholars to view it as the product of the prophet himself or perhaps his scribe Baruch. If Jeremiah was the final editor of the work, as well as its writer, he completed this editorial task after his last historical reference and before his death. The last historical reference is Jehoiachin's release from captivity in Babylon (561 B.C.; 52:31-34). We do not know when Jeremiah died, but if he was born about 643 B.C., he probably did not live much beyond 560 B.C. Some scholars believe Jeremiah wrote this account himself and or that Baruch provided it. Others believe the writer of the Book of Kings added it to the collections of Jeremiah's writings.¹⁸ One writer speculated that the final canonical form of the book was in circulation not later than 520 B.C.¹⁹ Another believed it was available shortly after Jeremiah's death, which he guessed was about 586 B.C.²⁰

Audience

Jeremiah ministered to the people of Judah during the last days of the monarchy and the early part of the captivity. Almost all of his ministry took place in Jerusalem. He spoke to kings, priests, and prophets, as well as the ordinary citizens, and he delivered oracles against foreign nations.

"The book of Jeremiah and the book of Lamentations show how God looks at a culture which knew Him and deliberately turned away."²¹

Purpose

Jeremiah's purpose was to call his hearers to repentance in view of God's judgment on Judah, which would come soon from an army from the north (chs. 2-45). Judgment was coming because God's people had forsaken Yahweh and had given themselves to idolatry. Jeremiah spoke more about repentance than any other prophet. He also assured his audience that God had a future for Israel and Judah (chs. 30-33). Once it became clear that the people would not repent, he advocated submission to Babylon to minimize the destruction that was inevitable. As God's prophetic spokesman, he also uttered oracles against the nations that opposed God's chosen people (chs. 46-51).

"The theme of this prophet consists largely in a stern warning to Judah to turn from idolatry and sin to avoid the catastrophe of exile."²²

Theological Emphases

The Book of Jeremiah is not theologically organized in the sense that it develops a certain theological emphasis as it unfolds, as Isaiah does. Rather it presents certain theological truths in greater or lesser degree throughout its 52 chapters. The dominant theological emphases are as follows.

The prophet paid more attention to God and the Israelites than to any other subjects of revelation. His appreciation for God as the Lord of all creation is noteworthy. In contrast to Isaiah, Micah, Zechariah, and Daniel, Jeremiah did not reveal much about the coming Messiah, though he did record some significant messianic predictions. A coming revealer would outshine the ark of the covenant (3:14-17), and the fulfillment of the Davidic Covenant promises would come (33:14-26).

Regarding the Israelites, Jeremiah stressed the fact that immorality always accompanies idolatry. Israel's present problems were the result of her past and present apostasy. The priests, Jeremiah asserted, were primarily responsible for the degeneration of worship from spiritual to merely formal, though several false prophets also misled the people. The Judahites could not escape going into captivity because they refused to repent. Therefore, they needed to accept the inevitable and not resist the Babylonians. Jerusalem and Judah would suffer destruction, the Davidic kings would not rule (for some time), and the Israelites would lose their land (temporarily). But there would be a return from exile (25:11; 29:10). Israel had hope of a glorious future in view of God's faithfulness to His promises (32:1-15). In the distant future, Israel would return in penitence to the Lord (32:37-40). Messiah would rule over her (23:5-8).

". . . Jeremiah placed an enormous emphasis on the sins and misdeeds of Israel. . . .

"The evil deeds in which Israel was involved were of two broad classes--the worship of false gods, and the perpetration of personal and social sins of an ethical and moral kind."²³

"The theology of the book of Jeremiah may be summarized as follows: God's judgment would fall on Judah because she had broken His covenant."²⁴

The nations were God's agents in executing His will, particularly Nebuchadnezzar (27:6). But Babylon would fall (chs. 50-51). The nations, as well as Israel, needed to demonstrate righteousness (chs. 46-51). God had a concern for the nations as well as for His people (29:1-14). In the distant future, the remnant of the nations would enjoy blessing from the Lord (3:17; 16:19).

There is also a strong emphasis on the biblical covenants in Jeremiah, particularly the Mosaic and New Covenants. Jeremiah viewed Israel as the chosen people of God adopted by Him for a special relationship with Himself and for a special purpose in the world. The Mosaic Covenant was pure grace, and Yahweh had made it with a redeemed people. It involved promises from God and responsibilities for the Israelites that required trust, obedience, and holiness. Obedience would result in blessing from God, and disobedience would yield divine cursing. The prophet knew the Mosaic Law and compared the conduct of the people to what it required.²⁵ Jeremiah anticipated the appearing of the promised Davidic Messiah and the fulfillment of the kingdom promises that God had made to David. He also predicted that God would make a new covenant with the Israelites sometime in the future that would involve new provisions and conditions for living (31:31-34). It would replace the old Mosaic Covenant and would feature personal relationship with God to an extent never experienced before.

"Probably the outstanding emphasis in Jeremiah's ministry was the priority of the spiritual over everything else. He saw how secondary the temporal features of Judah's faith were. . . .

"The lasting value of Jeremiah's book lies not only in the allusions (between forty and fifty of them) in the NT (over half are in Revelation) but also in its being a wonderful handbook for learning the art of having fellowship with God."²⁶

Composition

The present canonical form of the book was probably the result of a long and complex process of collection. The Book of Psalms also underwent compilation in a similar fashion over many years. The compilation is not chronological, but it did occur in stages.

"Precisely how the final form of the prophecy arose is unknown."²⁷

In some cases key words link units of material together. There is also some grouping of subject matter according to genre within the larger sections of the book.²⁸

The attempt to identify the original sources of material in Bible books is a worthy subject of study, but the purpose of these notes is to expound the text.²⁹ The book itself indicates that King Jehoiakim destroyed some of Jeremiah's earlier written prophecies and that Baruch rewrote them and added more to form another collection (ch. 36). This information explains to some extent the anthological structure of the book and suggests that Jeremiah, Baruch, and perhaps others added even more prophecies as time passed and that the final product is what we have.

"It is clear that the book assumed its present form either very late in the prophet's lifetime, or more probably after his death."³⁰

Genre

About half of Jeremiah is poetry and half prose. But poetry and prose appear side by side in many sections of the book; several literary units contain both forms of composition.

Scholars have identified three types of literature (genre) in Jeremiah: poetic sayings or oracles (so-called Type A material), prose narratives that are largely biographical and historical (so-called Type B material), and prose speeches or discourses (so-called Type C material).³¹

Several generations of scholars have held that the poetic oracles toward the first part of the book represent Jeremiah's original sayings, and the historical and biographical narratives that follow were the product of Baruch, Jeremiah's scribe. This view, while a common one, contains serious problems, and many competent authorities have pointed out the inconsistencies of this position. I mention it here because it is a common view, not because I accept it. I do not.

Structure

Like most other prophetic books of the Old Testament, Jeremiah is a collection of oracles and other materials. It is an anthology of Jeremiah's speeches and writings, really an anthology of anthologies. It is not like a novel that one may read from start to finish discovering that it unfolds in a logical fashion as it goes.

"No commentator, ancient or modern, has seriously posited a chronological arrangement of its prophecies."³²

This book, even more than most of the other prophetic books, strikes the western mind initially as not following any consistently logical order, especially within the body of the book. The difficulty that students of Jeremiah have had in discovering its underlying plan is clear from the fact that commentators have offered so many different outlines of it.³³

"When we come to inquire whether any principles of arrangement can be observed in the book of Jeremiah, we have to admit that any consistent principles escape us."³⁴

". . . it is often difficult to see why certain passages occur at precisely the point where they do occur."³⁵

Distinctive Features

In addition to the lack of a clear organizing plan, Jeremiah is quite repetitive. The repetition is for emphasis, no doubt, and many very similar passages occur two and even three times.

The last chapter is unique because someone must have written it long after the rest of the book. The options are that Jeremiah or Baruch wrote it or that some other writer added it later. There is no way to tell for sure who wrote it or when, but it's purpose seems clear enough. It provides hope at the end of a record of discouraging circumstances.

The biographical and autobiographical sections of the book are also distinctive. No other prophet wrote as much about himself and his experiences as Jeremiah did, and no other prophet let us into his head and his heart as much as he did by sharing how he thought and felt.

Jeremiah used object lessons to communicate spiritual truth more than the other prophets. He made his prophecies concrete and vivid by this means. He did not delight to paint word pictures as much as Isaiah did, but he did acts and spoke of real situations far more than that earlier prophet did.

Text

The history of the textual transmission of Jeremiah is unusual. The Septuagint (Greek) translation, made in the third and second centuries B.C. in Alexandria, Egypt, is about one-eighth shorter than the Masoretic Text (the Hebrew text formalized in the fifth century A.D. that is the basis for the modern Hebrew Bible and our English translations). In addition to its being shorter, the arrangement of material in the book is in a different order in several places. The Septuagint version of Jeremiah differs from the Hebrew more widely than is true of any other Old Testament book. There are omissions, additions, transpositions, alterations, and substitutions.³⁶

Probably the Septuagint translators worked from a different version of Jeremiah than the one that was the basis for the Masoretic Text.³⁷ The Septuagint was the Bible of most of the early Christians, especially those who lived outside Palestine. Which version is more reliable, the shorter one that they used (and quoted in the New Testament) or the longer one that we have? Most conservative scholars believe that the Masoretic Text has a solid history and is more reliable than the Septuagint. The differences between these two versions are not significant in terms of theology. We do not have contradictions between what the New Testament writers quoted as being from Jeremiah and what we read in our English translations of Jeremiah.³⁸

Message³⁹

The reader of Jeremiah must have a knowledge of the times in which this prophet lived and ministered to appreciate the message of this book. This is more important for understanding Jeremiah than it is for understanding any other prophetic book.

Jeremiah lived in days of darkness and disaster. He ministered about a century after Isaiah had finished prophesying. The Northern Kingdom was no more; it had ceased to exist with the Assyrian invasion of 722 B.C. Only the Southern Kingdom of Judah remained.

Two strong nations greatly affected life in Judah when Jeremiah began his ministry: Egypt on the southwest, and Assyria on the northeast. Judah was the jelly in this sandwich and found herself pressed on both sides. Instead of looking to God for their security, the people looked either to Egypt or to Assyria. There were two parties in Jeremiah's day: the pro-Egyptian party and the pro-Assyrian party. Each vied with the other trying to gain supporters for alliances with their particular favorite superpower, trying to outwit their opponents and trick their enemy.

The internal condition of Judah was the result of 52 years of rule by the apostate King Manasseh who reacted to godly King Hezekiah's trust in Yahweh.

Manasseh, and King Amon who ruled after him for two years, set up pagan altars all over Judah. These kings encouraged idolatry of every sort, even in the Jerusalem temple. The people departed farther and farther from the Lord. It was a condition very much like the one in North America today.

The next king was Josiah. Josiah tried to turn the people back to the Lord, but his reforms were more external than internal. The people just did not want to submit to Yahweh. They had gone their own way for so long that they viewed following the Mosaic Law as a step backward rather than forward. Jeremiah began to minister during Josiah's reign. Unfortunately Josiah died prematurely, so his reforms did not last very long or have much effect.

The four kings who followed Josiah, the last four in Judah's history, were all weak men who lacked spiritual conviction. They just played politics and tried to win Judah's security through political intrigue and alliances. Three of these sad rulers were sons of Josiah: Jehoahaz, Jehoiakim, and Zedekiah. The fourth was Josiah's grandson, Jehoiachin, the son of Jehoiakim. The last of these kings was Zedekiah, the most spineless of them all. He was a chameleon, a double-minded man who was unstable in all his ways. Jeremiah ministered during the reigns of these four kings until Jerusalem fell to the Babylonians in 586 B.C., and he ministered beyond that from Egypt.

Throughout Jeremiah's entire ministry he was never blessed to see the people of Judah turn back to God. Repentance was one of his greatest pleas, but the kings, priests, false prophets, and ordinary citizens did not return to the Lord. He did not check the deterioration of his nation. He was very unpopular in his day because he was always preaching to the people to do the opposite of what they wanted to do. Even after the fall of the nation the Judahites proved unresponsive to his preaching. There was no encouraging revival in his day, as there was in Isaiah's day with the appearance of King Hezekiah. Things just kept going from bad to worse.

The meaning of "Jeremiah" is not clear. It could mean "Yahweh founds or establishes," "Yahweh exalts," "Yahweh throws down," "Yahweh hurls," or "Yahweh loosens." All of these meanings reflect aspects of Jeremiah's ministry as a prophet. He announced that Yahweh founds or establishes those who trust in Him rather than trusting in other people or nations. He announced that Yahweh eventually exalts those whom He has chosen and that He throws down and humbles those who disregard Him. He also announced that Yahweh hurls into captivity people who depart from Him and loosens from their captivity those whom He has disciplined.

Just as God had foreordained Jeremiah to his ministry (1:5), so He had foreordained Israel to a royal priestly ministry on the earth (Exod. 19:5-6). Just as Jeremiah felt inadequate for his ministry (1:6), so Israel was inadequate to fulfill her calling without divine enablement. And just as Jeremiah received divine enablement for his ministry (1:7-8), so Israel received divine enablement for hers.

What was true for Jeremiah on the personal level and for Israel on the national level is also true for Christians on the personal level and for the church on the corporate level.

The Book of Jeremiah also reveals more about the person of the prophet than any other prophetic book. Jeremiah shared his life with His Lord, and the Lord shared the record of Jeremiah's life with the reader. Four things characterized Jeremiah: his simplicity, his sensitivity, his strength, and his spirituality.

We see the first indication of Jeremiah's simplicity in his response to the Lord's call when he was a teenager. He realized that he was an inadequate child (1:7). He never lost that sense of inadequacy. He was poor in spirit in that he sensed his own personal lack of resources to carry out the task God had given him (cf. Matt. 5:3).

We see his sensitivity in the way he shrunk from his work. He confessed to his Lord how much he disliked having to proclaim messages of judgment to the people he loved. He felt the pain of the prophecies he delivered. He mourned over the fate of his hardhearted and stubborn fellow Judahites (cf. Matt. 5:4).

We see Jeremiah's strength in his willingness to stand alone against the popular opinions and opinion makers of his day. He always delivered the whole message that God had given him to proclaim, and he never stopped speaking what God told him to say. He was persecuted for the sake of righteousness (cf. Matt. 5:10). His contemporaries reviled him, persecuted him, and said all kinds of evil things against him falsely (Matt. 5:11). Nevertheless through it all Jeremiah followed God faithfully, and undoubtedly his reward in heaven will be great (Matt. 5:12).

No prophet in the Old Testament was more like our Lord Jesus Christ than Jeremiah. He faithfully represented the true King of Israel, Yahweh, when the Judahites rejected His authority and neglected His grace. He was God's representative on the earth when people were acting like there was no Sovereign in heaven. God knew him and chose him before his birth, equipped him by giving him His word, led him to practice a simple and solitary lifestyle, strengthened him to love his people, enabled him to oppose the apostasy of his day, and preserved his life until his work was done.

One of the great values of the Book of Jeremiah is that it reveals how God behaves when His people fail Him and depart from Him.

When His people fail Him and depart from Him, God judges their sin. As Isaiah emphasizes the salvation of God, Jeremiah stresses the judgment of God. God enabled Jeremiah to see what the Judahites did not see, namely that all the bad things that were happening to them were divine discipline on them for their apostasy. The people interpreted these calamities as the result of their failure to continue worshipping the Queen of Heaven and their other pagan idols (44:18). Jeremiah saw that sin leads to death. He came to appreciate the devastating effects of sin. Ever since the Fall Satan has been convincing people that they can sin with impunity. Jeremiah shows that the sin of God's people will find us out, and when it does there is a terrible price to pay.

Jeremiah also reveals how human sin causes great suffering for God. It breaks His heart when His people sin. Not only did God explain to Jeremiah how sin hurt Him, but Jeremiah reflected God's pain over sin with his own tears and terror at the prospect of the fall of Jerusalem and its attending horrors. We see God's attitude toward the people in the prophet's attitude.

Jeremiah also reveals that there is life beyond sin, there is victory over sin. In the prophet's life we see how God blessed him and preserved His faithful servant in the midst of what we might compare to the bombing of the World Trade Center in New York City. In Jeremiah's messages to Judah, Israel, and the nations we see how bright the distant future is beyond the present judgment for sin. God's plans for humankind are plans for blessing ultimately. Judgment is His immediate response to sin, but blessing is His ultimate purpose. The politicians in Jeremiah's day blamed the nation's troubles on the nations around them. Jeremiah blamed them on the internal condition of Judah herself.

We need voices and lives like Jeremiah's today calling people to recognize the fact that all ruin and loss and national decay are due to forgetting God who lifts up or breaks down according to how we relate to Him. Though Jeremiah lived 2, 600 years ago, his voice continues to challenge us today. We appear to be ministering in a context very similar to Jeremiah's. The study of his life and ministry encourages and motivates us to remain faithful. He enables us to understand what Christ-like ministry in such a context looks like.

What is the message of Jeremiah? Jeremiah teaches us that God's judgment falls when people break His covenant. There are constant references to Judah's covenant unfaithfulness to her sovereign suzerain. Judgment is inevitable unless there is repentance. But when there is repentance, God is rich in mercy. One of Jeremiah's favorite words was shub, meaning "return." God and he held out the possibility of return and release from judgment as long as possible. However, as with Pharaoh, repentance is not always possible when one resists Yahweh continually (cf. Heb. 6:4-6). It was not possible eventually for Judah.

There are at least three abiding lessons of this book.

Sin brings destruction. No policy can outmaneuver God. National rebellion is national ruin. Sin brings with it its own destruction and retribution.

Sin wounds the heart of God. He weeps over the doom of a city and its people. He does not delight in bringing devastation and ruin, and neither should His servants.

The ultimate victory is with God. He made again the vessel that He destroyed because of its flaws. The stump of David will sprout. Though the last Davidic king died in exile, God promised that another Davidic King would emerge (23:5; 30:9). There is hope of a new covenant and enabling grace that will replace the old covenant that no one could keep (31:31-34).

Constable: Jeremiah (Garis Besar)

Outline

I. Introduction ch. 1

A. The introduction of Jeremiah 1:1-3

B. The call of Jeremiah 1:4-19

1. The promise of divine enablement 1:4-10

2. Two confirming visions 1:11-19

II. Prophecies about Judah chs. 2-45

A. Warnings of judgment on Judah and Jerusalem chs. 2-25

1. Warnings of coming punishment because of Judah's guilt chs. 2-6

2. Warnings about apostasy and its consequences chs. 7-10

3. Warnings in view of present conditions 11:1-15:9

4. Warnings in view of Judah's hardheartedness 15:10-25:38

B. Controversies concerning false prophets chs. 26-29

1. Conflict with the people ch. 26

2. Conflict with the false prophets in Jerusalem chs. 27-28

3. Conflict with the false prophets in exile ch. 29

C. The Book of Consolation chs. 30-33

1. The restoration of all Israel chs. 30-31

2. The restoration of Judah and Jerusalem chs. 32-33

D. Incidents surrounding the fall of Jerusalem chs. 34-45

1. Incidents before the fall of Jerusalem chs. 34-36

2. Incidents during the fall of Jerusalem chs. 37-39

3. Incidents after the fall of Jerusalem chs. 40-45

III. Prophecies about the nations chs. 46-51

A. The oracle against Egypt ch. 46

B. The oracle against the Philistines ch. 47

C. The oracle against Moab ch. 48

D. The oracle against Ammon 49:1-6

E. The oracle against Edom 49:7-22

F. The oracle against Damascus 49:23-27

G. The oracle against the Arab tribes 49:28-33

H. The oracle against Elam 49:34-39

I. The oracle against Babylon chs. 50-51

IV. Conclusion ch. 52.

A. The fall of Jerusalem and the capture of Zedekiah 52:1-16

B. The sacking of the temple 52:17-23

C. The numbers deported to Babylon 52:24-30

D. The release of Jehoiachin from prison 52:31-34

Constable: Jeremiah

Jeremiah

Bibliography

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Copyright 2003 by Thomas L. Constable

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Haydock: Jeremiah (Pendahuluan Kitab)

THE PROPHECY OF JEREMIAS.

INTRODUCTION.

Jeremias was a priest, a native of Anathoth, a priestly city, in the tribe of Benjamin, and was sanctified from his mother's womb to be a prophet of God; which office he began to execute when he was yet a child in age. He was in his whole life, according to the signification of his name, great before the Lord, and a special figure of Jesus Christ, in the persecutions he underwent for discharging his duty, in his charity for his persecutors, and in the violent death he suffered at their hands; it being an ancient tradition of the Hebrews, that he was stoned to death by the remnant of the Jews who had retired into Egypt, (Challoner) at Taphnes. His style is plaintive, (Worthington) like that of Simonides, (Calmet) and not so noble as that of Isaias and Osee. (St. Jerome) --- He was the prophet of the Gentiles, as well as of the Jews, predicting many things which befell both, and particularly the liberation of the latter, the year of the world 3485, after the seventy years' captivity, dating from the year of the world 3415, (Calmet) or 3398, the 4th of Joakim. (Usher) (Chap. xxv.) (Haydock) --- He began to prophesy when he was very young, the year of the world 3375, in the 13th year of Josias, (Calmet) before that prince had brought his reformation to any great perfection. (Haydock)

Gill: Jeremiah (Pendahuluan Kitab)

INTRODUCTION TO JEREMIAH

The title of the book in the Vulgate Latin version is, "the Prophecy of Jeremiah"; in the Syriac and Arabic versions, "the Prophecy of the Prophet Jeremiah". According to a tradition of the Jews ^a, this book stands the first of the Prophets, the order of which is, Jeremiah, Ezekiel, Isaiah, and the twelve. Kimchi makes mention of it in a preface to his comment on this book; and Dr. Lightfoot from hence concludes, that this is the reason why a passage in Zechariah is cited under the name of Jeremy, Mat 27:9, because he standing first in the volume of the Prophets gave name to the whole; just as the book of Psalms, being the first of the Hagiographa, they are called the Psalms from it, Luk 24:44. The name of the writer of this book, Jeremiah, signifies, "the Lord shall exalt", or "be exalted"; or, "exalting the Lord"; being composed of ירם, "he shall exalt", and יה, "Jehovah", according to Hillerus ^b. Though others ^c take it to be a composition of יה, and ירמה, "the Lord shall cast down"; as he did his enemies, and also himself, he being greatly afflicted; and which suits with the argument of his book, foretelling the casting away of the people of the Jews. His style of writing, according to the opinion of Jerom ^d, is more rustic than that of Isaiah and some other prophets, and which he attributes to his being born and brought up in a country village; and Abarbinel to his age, being a child when he began to prophesy. The duration of his prophesying was forty years and upwards. He began to prophesy in the thirteenth year of Josiah's reign; in 3375 A.M. or before the era of Christ 629, according both to Bishop Usher ^e and Mr. Whiston ^f, and the Universal History ^g; and according to Mr. Bedford ^h 627. If any credit can be given to Epiphanius ⁱ, or to the writer that bears his name, he was stoned to death by the people at Taphnas in Egypt, and was buried where Pharaoh dwelt. Abulpharagius, an Arabic writer ^k, says, that he went to Egypt, where some of the Jews took him and put him into a well, and afterwards took him out and stoned him, so that he died, and he was buried in Egypt; and was from thence removed by Alexander, in his time, to Alexandria, and buried there. And both Tertullian ^l and Jerom ^m affirm that he was stoned by the people. This prophecy contains several discourses delivered to the people of the Jews; charging them with many sins they were guilty of; exhorting them to repentance; threatening them with the destruction of their city and temple, and with captivity in Babylon; and comforting the saints, not only with a promise of deliverance from thence, but of spiritual redemption by the Messiah. And it also has in it several predictions of judgments upon other nations; and gives a particular account of the destruction of Jerusalem, and of the carrying of the Jews captive into Babylon; which he lived to see, as the fulfilment of his prophecies.

Gill: Jeremiah 3 (Pendahuluan Pasal)

INTRODUCTION TO JEREMIAH 3

In this chapter the sins of the people of Israel and Judah are exposed; particularly their idolatry, signified by playing the harlot; which is aggravated by the number of lovers or idols they had worshipped; by the many places where they had committed it; by their impudence in doing it; and by the bad consequence of it, showers of rain being withheld from them on that account, Jer 3:1 and the grace of God towards them is abundantly declared by frequent calls unto them to repent and turn to him, and this after putting them away, which is not usual, Jer 3:1, the Lord expostulates with them, and puts words into their mouths, what they should say to him, even after they had spoken and done as evil things as they could, Jer 3:4 the sin of Judah is particularly aggravated, by having seen what Israel, or the ten tribes, had done; their impenitence, notwithstanding the divine call; their going into captivity for their sin; and yet all this had no effect on Judah, to restrain them from the like sins, and to engage them to repentance; so that, of the two, the men of Judah were most to blame, Jer 3:6, wherefore the prophet is bid to go towards the north, where Babylon lay, and Israel were carried captive, and call upon them to return to the Lord, and proclaim his grace and mercy to them, only insisting upon an acknowledgment of their sins, their idolatry and disobedience, Jer 3:12 and next the call to them to return is repeated; to which they are encouraged by observing the relations, they stood in to him, which continued, by promising to bring a remnant of them to Zion, and give them pastors approved of by him, and profitable to them, Jer 3:14 which respect Gospel times, and the latter day, when the ceremonial law would be abrogated, Jer 3:16, the Gentiles called, Jer 3:17 and an entire agreement between Judah and Israel, Jer 3:18 and yet the Lord expresses a concern how he should reckon them as his children, and treat them as such, who had behaved so ill towards him; but his grace gets over the difficulties; finds out a way, by putting it into their mouths to call him their Father, and not turn away from him, Jer 3:19 and this, notwithstanding their great treachery to him, perversion of their ways, and forgetfulness of the Lord, Jer 3:20, and they are again exhorted to repent and turn, with a promise of healing their backslidings, which has such an effect upon them, as to engage them to come to him, Jer 3:22 acknowledging their salvation is only in him, and not in their idols; and that sin was the cause of all their calamities; and that shame and confusion of face belonged unto them on that account, Jer 3:23.