Jeremiah 3:5 Ulasan

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).

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.

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 "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 "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. (y) "sed fecisit mala", Schmidt. (z) "et praevaluisti", Vatablus, Schmidt; "et preavales", Piscator, Gataker; "et evaluisti", Cocceius. (a) "Si ita loquereris, quanquam mala plurirma fecisti, praevaleres", Grotius.

(Verse 4, 5.) Therefore, at least from now on, call me, my Father, you are the leader of my virginity: will you be angry forever, or will you persist until the end? Let the heretics be ashamed who do not want to convert to better things, nor return to their Father and Creator, and let them hear: At least from now on, call me, my Father, you are the leader of my virginity. He himself embraces your soul with his affection, and teaches how one should pray and repent. However, the more merciful he who shows the way to salvation after fornication, the more wretched the prostitute who does not want to receive health after wounds. Behold, you have spoken, and you have done evil, and you have been able. For words of repentance, with words of pride you blasphemed: and you fulfilled your evil intention, and you showed your strength against a man, so that you could do what you discussed in speech.

GOD'S MERCY NOTWITHSTANDING JUDAH'S VILENESS. (Jer. 3:1-25) 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 (Deu 24:1-4). shall not--Should not the land be polluted if this were done? yet return-- (Jer 3:22; Jer 4:1; Zac 1:3; compare Eze 16:51, Eze 16:58, Eze 16:60). "Nevertheless," &c. (see on Isa 50:1).

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. 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].