เยเรมีย์ 3:15 วิจารณ์

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.

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. (f) "regent", Gataker.

Brethren and especially priests, if God rebukes whom he loves, and rebukes him for the very purpose of amending him, do not hate, but love those whom you rebuke, that you may amend them. God also before predicted by Jeremiah and pointed to our times, when he said, “And I will give you shepherds according to my heart, and they shall feed you with the food of discipline.” But if in Holy Scripture discipline is frequently and everywhere prescribed, and the whole foundation of religion and of faith proceeds from obedience and fear, what is more fitting for us urgently to desire? What is there more to wish for and to hold fast than to stand with roots strongly fixed and with our houses based with solid mass on the rock, which is unshaken by the storms and whirlwinds of the world, so that we may come by the divine precepts to the rewards of God?

God, who gave the word to those who preach the gospel with great power for the perfection of the gospel, may he himself hold me by my right hand, and guide me with his counsel and receive me with glory. He is a shepherd to shepherds and a guide to guides that we may feed his flock with knowledge, not with the instruments of a foolish shepherd, according to the blessing, and not according to the curse pronounced against the people of former days. May he give strength and power to his people, and himself present them to himself.

We should consider our pastor happy in his death because he has laid aside his life at an age rich with years and has gone to his rest with the greatest honors from the Lord. Concerning all else we have this to recommend, that you should cast off all depression, regain self-control and rise to the necessary duty of caring for the church, so that the holy God may give heed to his own flock and provide for you a shepherd according to his will, one who will govern you wisely.

(V. 14 seqq.) Turn to me, O sons, returning (or wandering and straying), says the Lord: for I am your husband (or master), and I will take you, one from a city, and two from a family, and bring you to Zion, and I will give you shepherds according to my heart, and they will feed you with knowledge and doctrine. And when you have increased and multiplied in the land, in those days, says the Lord, they will no longer say, the ark of the covenant (or testament) of the Lord: neither will it come to mind, nor will they remember it, nor will it be visited, nor made anymore. The Jews think that this was fulfilled after the return from Babylon under the rule of Cyrus, king of Persia, and to Zerubbabel, son of Shealtiel (Isaiah 1). Even if not all returned, this is meant to signify: let one be taken from the city and two from the clan. But it is better understood in the coming of Christ, when the remnant was saved, as the Apostle says and explains: Unless the Lord of Sabaoth had left us seed, we would have been like Sodom and similar to Gomorrah (Romans 9:29); then they were brought into Zion, about which it is written: Glorious things are said of you, O city of God (Psalm 87:2). And there were given shepherds according to his heart, the apostles and apostolic men, and they feed a multitude of believers, not in Jewish ceremonies, but in the knowledge of Christ and doctrine, and by preaching the Gospel spread throughout the whole world, they will not have confidence in the Ark of the Lord, which was the guardian of the Mosaic law, but they themselves will be the temple of God: nor will they follow the wandering Nazarenes, serving abolished sacrifices, but they will follow a spiritual worship. But others interpret this as referring to the end times, when with the coming in of the fullness of the Gentiles, all Israel will be saved (Rom. 11).

And what are we saying, brothers? Aren't there any good shepherds? Doesn't it say in another passage of the Scriptures, "I will set up for them shepherds after my own heart, and they shall feed them with instruction." So how can he fail to give the sheep he takes from the bad shepherds to good ones, and say, as though there were absolutely no good ones left anywhere at all, "I will feed them"? He said to Peter, "Feed my sheep." So what are we to make of it? When the sheep are entrusted to Peter, the Lord does not say on that occasion, "I will feed my sheep, don't you do it," but, "Peter, do you love me? Feed my sheep."

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).

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