16 And it shall come to pass, when ye are multiplied in the land and become fruitful, in those days, saith Jehovah, they shall say no more, Ark of the covenant of Jehovah! neither shall it come to mind, nor shall they remember it, nor shall they visit [it]; neither shall it be done any more.
For behold, I create new heavens and a new earth; and the former shall not be remembered, nor come into mind.
And I will turn again the captivity of my people Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; and they shall make gardens, and eat the fruit of them. And I will plant them upon their land, and they shall no more be plucked up out of their land which I have given them, saith Jehovah thy God.
Above, saying Sacrifices and offerings and burnt-offerings and sacrifices for sin thou willedst not, neither tookest pleasure in (which are offered according to the law); then he said, Lo, I come to do thy will. He takes away the first that he may establish the second;
the which [is] an image for the present time, according to which both gifts and sacrifices, unable to perfect as to conscience him that worshipped, are offered, [consisting] only of meats and drinks and divers washings, ordinances of flesh, imposed until [the] time of setting things right. But Christ being come high priest of the good things to come, by the better and more perfect tabernacle not made with hand, (that is, not of this creation,) nor by blood of goats and calves, but by his own blood, has entered in once for all into the [holy of] holies, having found an eternal redemption.
Our fathers worshipped in this mountain, and ye say that in Jerusalem is the place where one must worship. Jesus says to her, Woman, believe me, [the] hour is coming when ye shall neither in this mountain nor in Jerusalem worship the Father. Ye worship ye know not what; we worship what we know, for salvation is of the Jews. But [the] hour is coming and now is, when the true worshippers shall worship the Father in spirit and truth; for also the Father seeks such as his worshippers. God [is] a spirit; and they who worship him must worship [him] in spirit and truth.
And do not think to say within yourselves, We have Abraham for [our] father; for I say unto you, that God is able of these stones to raise up children to Abraham.
and Josias begat Jechonias and his brethren, at the time of the carrying away of Babylon.
And [they of] Ephraim shall be like a mighty man, and their hearts shall rejoice as through wine; and their children shall see [it], and rejoice; their heart shall be joyful in Jehovah. I will hiss for them, and gather them; for I have redeemed them: and they shall multiply as they used to multiply. And I will sow them among the peoples, and they shall remember me in far countries; and they shall live with their children and return.
Thus saith Jehovah of hosts: There shall yet old men and old women sit in the streets of Jerusalem, each one with his staff in his hand for multitude of days. And the streets of the city shall be full of boys and girls playing in the streets thereof.
In that day thou shalt not be ashamed for all thy doings wherein thou hast transgressed against me; for then I will take away out of the midst of thee them that exult in thy pride, and thou shalt no more be haughty because of my holy mountain.
For behold, I command, and I will shake the house of Israel to and fro among all the nations, like as one shaketh [corn] in a sieve; yet shall not the least grain fall upon the earth.
Yet the number of the children of Israel shall be as the sand of the sea which cannot be measured or numbered; and it shall come to pass, [that] in the place where it was said unto them, Ye are not my people, it shall be said unto them, Sons of the living ùGod. And the children of Judah and the children of Israel shall be gathered together, and they shall appoint themselves one head, and shall go up out of the land: for great is the day of Jizreel.
And ye mountains of Israel shall shoot forth your branches, and yield your fruit to my people Israel: for they are at hand to come. For behold, I am for you, and I will turn unto you, and ye shall be tilled and sown. And I will multiply men upon you, all the house of Israel, the whole of it; and the cities shall be inhabited, and the waste places shall be builded. And I will multiply upon you man and beast, and they shall increase and bring forth fruit; and I will cause you to be inhabited as [in] your former times, yea, I will make it better than at your beginnings: and ye shall know that I [am] Jehovah. And I will cause men to walk upon you, even my people Israel; and they shall possess thee, and thou shalt be their inheritance, and thou shalt no more henceforth bereave them of children.
Behold, days come, saith Jehovah, that I will sow the house of Israel and the house of Judah [with] the seed of man and the seed of beast.
And out of them shall proceed thanksgiving, and the voice of them that make merry: and I will multiply them, and they shall not be diminished; and I will honour them, and they shall not be small.
Confide ye not in words of falsehood, saying, Jehovah's temple, Jehovah's temple, Jehovah's temple is this.
Thus saith Jehovah: The heavens are my throne, and the earth is my footstool: what is the house that ye will build unto me? and what is the place of my rest? Even all these things hath my hand made, and all these things have been, saith Jehovah. But to this man will I look: to the afflicted and contrite in spirit, and who trembleth at my word.
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).