7 I said after she had done all these things, She will return to me; but she didn't return: and her treacherous sister Judah saw it.
Your elder sister is Samaria, who dwells at your left hand, she and her daughters; and your younger sister, who dwells at your right hand, is Sodom and her daughters.
Yet Yahweh testified to Israel, and to Judah, by every prophet, and every seer, saying, Turn you from your evil ways, and keep my commandments and my statutes, according to all the law which I commanded your fathers, and which I sent to you by my servants the prophets. Notwithstanding, they would not hear, but hardened their neck, like the neck of their fathers, who didn't believe in Yahweh their God.
So the posts went with the letters from the king and his princes throughout all Israel and Judah, and according to the commandment of the king, saying, You children of Israel, turn again to Yahweh, the God of Abraham, Isaac, and Israel, that he may return to the remnant that have escaped of you out of the hand of the kings of Assyria. Don't be you like your fathers, and like your brothers, who trespassed against Yahweh, the God of their fathers, so that he gave them up to desolation, as you see. Now don't you be stiff-necked, as your fathers were; but yield yourselves to Yahweh, and enter into his sanctuary, which he has sanctified forever, and serve Yahweh your God, that his fierce anger may turn away from you. For if you turn again to Yahweh, your brothers and your children shall find compassion before those who led them captive, and shall come again into this land: for Yahweh your God is gracious and merciful, and will not turn away his face from you, if you return to him. So the posts passed from city to city through the country of Ephraim and Manasseh, even to Zebulun: but they ridiculed them, and mocked them. Nevertheless certain men of Asher and Manasseh and of Zebulun humbled themselves, and came to Jerusalem. Also on Judah came the hand of God to give them one heart, to do the commandment of the king and of the princes by the word of Yahweh.
I saw, when, for this very cause that backsliding Israel had committed adultery, I had put her away and given her a bill of divorce, yet treacherous Judah, her sister, didn't fear; but she also went and played the prostitute. It happened through the lightness of her prostitution, that the land was polluted, and she committed adultery with stones and with stocks. Yet for all this her treacherous sister Judah has not returned to me with her whole heart, but only in pretense, says Yahweh. Yahweh said to me, Backsliding Israel has shown herself more righteous than treacherous Judah.
Son of man, there were two women, the daughters of one mother: and they played the prostitute in Egypt; they played the prostitute in their youth; there were their breasts pressed, and there was handled the bosom of their virginity. The names of them were Oholah the elder, and Oholibah her sister: and they became mine, and they bore sons and daughters. As for their names, Samaria is Oholah, and Jerusalem Oholibah.
"Come, and let us return to Yahweh; For he has torn us to pieces, And he will heal us; He has injured us, And he will bind up our wounds. After two days will he revive us. On the third day he will raise us up, And we will live before him. Let us acknowledge Yahweh. Let us press on to know Yahweh. As surely as the sun rises, Yahweh will appear. He will come to us like the rain, Like the spring rain that waters the earth." "Ephraim, what shall I do to you? Judah, what shall I do to you? For your love is like a morning cloud, And like the dew that disappears early.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Jeremiah 3
Commentary on Jeremiah 3 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 3
Jer 3:1-25. God's Mercy notwithstanding Judah's Vileness.
Contrary to all precedent in the case of adultery, Jehovah offers a return to Judah, the spiritual adulteress (Jer 3:1-5). A new portion of the book, ending with the sixth chapter. Judah worse than Israel; yet both shall be restored in the last days (Jer 3:6-25).
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.
shall he return unto her—will he take her back? It was unlawful to do so (De 24:1-4).
shall not—Should not the land be polluted if this were done?
yet return—(Jer 3:22; Jer 4:1; Zec 1:3; compare Eze 16:51, 58, 60). "Nevertheless," &c. (see on Isa 50:1).
2. high places—the scene of idolatries which were spiritual adulteries.
In … ways … sat for them—watching for lovers like a prostitute (Ge 38:14, 21; Pr 7:12; 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.
3. no latter rain—essential to the crops in Palestine; withheld in judgment (Le 26:19; compare Joe 2:23).
whore's forehead—(Jer 8:12; Eze 3:8).
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.
me—contrasted with the "stock" whom they had heretofore called on as "father" (Jer 2:27; Lu 15:18).
thou art—rather, "thou wast."
guide of … youth—that is, husband (Jer 2:2; Pr 2:17; Ho 2:7, 15). Husband and father are the two most endearing of ties.
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 Ps 103:9, answer their question in the event of their penitence.
spoken and—rather (God's reply to them), "Thou hast spoken (thus), and yet (all the while) thou hast done evil," &c.
as thou couldest—with all thy might; with incorrigible persistency [Calvin].
6. Jer 3:6-6:30, 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.
backsliding—literally, "apostasy"; not merely apostate, but apostasy itself, the essence of it (Jer 3:14, 22).
7. I said—(2Ki 17:13).
sister—(Eze 16:46; 23:2, 4).
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, 18), and given her a bill of divorce, yet Judah, &c. (Eze 23:11, &c.).
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.
also—herself also, like Israel.
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.
lightness—"infamy." [Ewald]. Maurer not so well takes it from the Hebrew root, "voice," "fame."
10. yet—notwithstanding the lesson given in Israel's case of the fatal results of apostasy.
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; Ho 7:14).
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; 23:11).
more than—in comparison with.
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; 17:6; 18:9, 11).
Return … backsliding—Hebrew, Shubah, Meshubah, a play on sounds. In order to excite Judah to godly jealousy (Ro 11:14), Jehovah addresses the exiled ten tribes of Israel with a loving invitation.
cause … anger to fall—literally, "I will not let fall My countenance" (compare Ge 4:5, 6; Job 29:3), that is, I will not continue to frown on you.
keep—"anger" is to be supplied (see on Jer 3:5).
13. Only acknowledge—(De 30:1, 3; Pr 28:13).
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, 24, 25).
14. I am married—literally, "I am Lord," that is, husband to you (so Jer 31:32; compare Ho 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].
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 (Am 9:9). So, in the spiritual Israel, God gathers one convert here, another there, into His Church; not the least one is lost (Mt 18:14; Ro 11:5; compare Jer 24:5-7).
family—a clan or tribe.
15. pastors—not religious, but civil rulers, as Zerubbabel, Nehemiah (Jer 23:4; 2:8).
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).
neither … visit it—rather, "neither shall it be missed" (so in Jer 23:4).
done—rather, "neither shall it (the ark) be made (that is, be restored) any more" [Maurer].
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; 14:16-21).
throne of … Lord—The Shekinah, the symbol of God's peculiar nearness to Israel (De 4:7) shall be surpassed by the antitype, God's own throne in Jerusalem (Ps 2:6, 8; Eze 34:23, 24; Zec 2:5).
imagination—rather, as Margin, "the obstinacy" or stubbornness.
18. Judah … Israel … together—Two distinct apostasies, that of Israel and that of Judah, were foretold (Jer 3:8, 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; Ho 1:11).
north—(Jer 3:12).
land … given … inheritance—(Am 9:15).
19. The good land covenanted to Abraham is to be restored to his seed. But the question arises, How shall this be done?
put … among … children—the Greek for adoption means, literally, "putting among the sons."
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; Ga 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).
pleasant land—(Jer 11:5; Eze 20:6; Da 11:16, Margin).
heritage of … hosts—a heritage the most goodly of all nations [Maurer]; or a "heritage possessed by powerful hosts" (De 4:38; Am 2:9). The rendering "splendors," instead of "hosts," is opposed by the fact that the Hebrew for "splendor" is not found in the plural.
20. Surely—rather, "But."
husband—literally, "friend."
21. In harmony with the preceding promises of God, the penitential confessions of Israel are heard.
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; 48:38).
22. Jehovah's renewed invitation (Jer 3:12, 14) and their immediate response.
heal—forgive (2Ch 30:18, 20; Ho 14:4).
unto thee—rather, "in obedience to thee"; literally, "for thee" [Rosenmuller].
23. multitude of mountains—that is, the multitude of gods worshipped on them (compare Ps 121:1, 2, Margin).
24. shame—that is, the idols, whose worship only covers us with shame (Jer 11:13; Ho 9:10). So far from bringing us "salvation," they have cost us our cattle and even our children, whom we have sacrificed to them.
25. (Ezr 9:7).