Chapter 3

1 God’s great mercy in Judah’s vile whoredom. 6 Judah is worse than Israel. 12 The promises of the gospel to the penitent. 20 Israel reproved, and called by God, maketh a solemn confession of their sins.

1. They say. Heb. leХmor, literally, “saying.” The connection of this verb form with the context is not indicated. Commentators have offered various explanations for this anomalous construction: (1) It is connected with “hath rejected” (ch. 2:37). (2) A line originally reading, “The word of the Lord came unto me, saying,” has dropped out of the original text, leaving only the one word. (3) The Hebrew is an unusual equivalent for, “that is to say,” or, “for example.” (4) There is an ellipsis, and the word should be rendered by some such phrase as, “It is commonly said,” or, “I might say.” Whatever translation is adopted, the interpretation of what follows remains unaffected. No translation of the word appears in the LXX or the Syriac.

Put away. An allusion to the law of Deut. 24:1–4. If this prophetic message was delivered after the discovery of the book of the law and the resultant revival of interest in the contents of the book (2 Kings 22:10, 11), the illustration would have special force. However, the date of the message cannot be definitely established. At the same time Jeremiah may be alluding to the experience and message of his predecessor, Hosea. As an illustration of God’s dealings with a wayward people Hosea had taken back his wayward wife (Hosea 2:14, 16, 19, 20; 3:1). Jeremiah had the difficult task of convincing the people of his day that God could not take them back as His own until they experienced a deep change of heart.

Shall he return? The verb may be understood potentially, “ought he to return?”

That land. See on Deut. 24:4.

Many lovers. Because Judah had been joined in solemn covenant relationship with God, her act of going after other gods was regarded as spiritual adultery. She was guilty not only of a single case of infidelity but of persistent and repeated wanderings after numerous gods.

Return again. There is some uncertainty as to the correct translation of the verb form (shob) thus rendered. The Syriac, Targums, Vulgate, and KJV translate shob as an imperative. This makes the Lord say in effect, Although according to legal regulations, I ought not to receive you, yet return to Me. The call to return is a fundamental idea in this discourse (Jer. 3:12, 14, 22; 4:1; Zech. 1:3), and so would not be out of place here. However, shob is masculine in form, whereas God is addressing His people by the figure of a woman. The feminine pronoun occurs earlier in the verse, and since the figure has not changed, it would be natural to expect a feminine form of the verb. On the other hand, most modern scholars, following the LXX, translate the clause as a question, evidently regarding shob as an infinitive “to return.” The statement then expresses wonder or surprise that Judah would expect to return. The RSV reads “would you return?” and the ASV, margin, has “thinkest thou to return?” This interpretation seems to accord better with v. 2. Certainly before God could take these wanderers back there would have to be some evidence of a change on their part, and of seriousness of purpose.

2. High places. The scenes of Judah’s spiritual adulteries (see 2 Kings 21:3; cf. Jer. 2:20).

In the ways. Like a prostitute, to entice passers-by (see Gen. 38:14; Prov. 7:12; Eze. 16:24, 25).

As the Arabian. Judah’s eagerness for the idolatrous rites of the nature cults is compared with that of a desert bandit who lies in wait to despoil a passing caravan.

3. Withholden. As God had predicted (see Lev. 26:19; see on Deut. 28:23, 24), drought had come as a result of their apostasy (see Jer. 14:1–6).

Latter rain. The latter rain fell in March and the beginning of April, and the early rain, in October and November (see on Deut. 11:14; Jer. 5:24; Joel 2:23). Both were essential for a successful harvest.

Whore’s forehead. The figure implies impudence, obstinacy, and shamelessness (Jer. 6:15; 8:12; cf. Rev. 17:5). Affliction had made no impression upon Judah.

4. Wilt thou not? Better, “Hast thou not?”

From this time. Probably a reference to Josiah’s reforms, which began in the 12th year of his reign and culminated in the great celebration of the Passover feast six years later (2 Chron. 34:3; 35:19). Even though the king was in earnest, the response of the people was largely lip service.

Guide. Heb. alluph, “a friend,” or “an intimate”; used here for “husband” (see on Prov. 2:17).

5. Will he reserve? This seems to be a continuation of the supposed address begun in v. 4. The people express their confidence that the anger of their divine Husband will pass in spite of their unfaithfulness.

Thou hast spoken. A sharp contrast is drawn between Judah’s specious words and her idolatrous ways.

As thou couldest. Or, “that you were able.” Judah used all her powers in doing evil.

6. The Lord said. The prophet compares the attitudes of Judah toward idolatry with those of Israel. Judah was inclined to regard with contemptuous scorn the northern tribes, who had been carried captive by Assyria. Jeremiah points out that her guilt is, in fact, greater.

Days of Josiah. This would place the address in the early years of Jeremiah’s ministry (see p. 19). It may have been delivered soon after Josiah’s attempt to purge the land of idolatry and to restore the pure worship of the true God.

Hast thou seen? Israel had been carried captive about 100 years previously. “Seen” is here used in the sense of “considered.”

Backsliding. Heb. meshubah, “backturning.” Israel was Judah’s renegade sister.

She is gone. The Hebrew verb form denotes habitual practice (see ch. 2:20).

7. Turn thou. Perhaps better, “she will return.” The Heb. tashub may be translated either way, but inasmuch as the former translation assumes that the one addressed is masculine, and Judah is here clearly referred to in the feminine, it is more logical to adopt the latter translation.

Her treacherous sister. Compare Eze. 16:46; 23:2, 4. Israel openly broke her connection with Jehovah, but Judah professed loyalty, at the same time acting deceitfully. The specious insincerity of Judah was worse in God’s sight than Israel’s open profaneness. To Israel’s faithlessness Judah added deceit and hypocrisy.

8. I saw. One Hebrew and several Greek MSS, and the Syriac, read “she saw.” Either reading is appropriate to the context.

Put her away. The repudiation of the northern kingdom and the loss of Israel’s national life came at the time of the Assyrian exile (2 Kings 17:6, 18).

9. Lightness. Heb. qol, from the root qalal, “to be slight,” “to be swift,” “to be trifling.” This seems to be the only instance where the word qol has this meaning. The LXX supports this reading by its rendering eis outhen, literally, “unto nothing.” According to this reading Judah attached no importance to her fornication.

Defiled. See ch. 2:7.

Stones and with stocks. Their idols (see ch. 2:27).

10. Whole heart. The reformation under Josiah (v. 6) was a mere outward turning to God. At heart the people still clung to their idols. After the king’s death they lapsed into open idolatry (2 Kings 23:31, 32; 2 Chron. 36:5–8).

Feignedly. Literally, “in falsehood,” or “in deception.” Judah acted a lie in her pretended reformation.

11. Justified herself. See on v. 7. Hypocrisy was as offensive to God as open apostasy (PP 523). The fact that Judah possessed greater privileges heightened her guilt. Among Judah’s advantages were the following: (1) An unbroken succession of kings descended from the house of David. During all the years of her existence as a kingdom, but one dynasty ruled. As a result she was spared the political upheavals that plagued her northern neighbor. (2) The presence within her boundaries of the Temple and the visible manifestation of God’s presence in the Temple. (3) The presence within her boundaries of the majority of the priests and Levites, official representatives of the worship of God. (4) The warning example of Israel’s downfall for a hundred years.

In the face of all these advantages Judah became faithless, hypocritical, and intolerably proud. Hence, Israel, in spite of her open apostasy, was less guilty than Judah (see Eze. 16:51, 52; 23:11; Matt. 12:41, 42; Luke 18:14). “The greater the knowledge of God’s will, the greater the sin of those who disregard it” (PP 584).

12. North. Here, the northern provinces of the Assyrian Empire to which the ten tribes had been exiled (see 2 Kings 15:29; 17:6; 18:11; Jer. 16:15; 23:8; 31:8). The exiles were invited to repent and return.

Return, thou backsliding. There is a play on words in the Hebrew, the word for “return” beingshubah, and the word for backsliding, meshubah. The command is literally, “turn back, O backturning Israel” (see on v. 6). The appeal to Israel was doubtless to excite Judah to godly jealousy and repentance (see Rom. 11:14).

Cause mine anger to fall. Literally, “cause my face to fall.” The idiom is illustrated in Gen. 4:5, 6 (see Job 29:24). God would remove the frown of His displeasure from them (see Lev. 17:10; Ps. 34:16).

I am merciful. The mercy of God is the ground of this conditional promise and the hope of all who will avail themselves of it (see Jer. 3:5; cf. Ps. 86:15; 103:8, 9).

13. Acknowledge thine iniquity. Repentance and acknowledgment of sin are prerequisites to pardon. Men must courageously face their own sins and frankly recognize them (see Ps. 51:3; Isa. 59:12; Jer. 14:20). Nothing must be kept back and there must be no vain excuses (see on Prov. 28:13).

Scattered thy ways. See Jer. 2:23; Eze. 16:15, 24, 25, 36. Israel had gone this way and that in search of new and alien forms of worship.

Strangers. Strange gods (see Jer. 2:25; Deut. 12:2; 32:16).

14. Children. Literally, “sons.” Like the father in Jesus’ parable of the prodigal son, God would welcome these sons who were wandering in a far country.

Am married. Heb. baФal, “to take possession of a woman as bride or wife,” or, “to rule.” The LXX, adopting the second meaning, renders the clause, “I will rule over you.” Note the mixed metaphors in this verse. First Israel is compared with sons that have wandered away, then to a wife who has departed from her husband (see Jer. 31:32; cf. Isa. 54:5; Hosea 2:19, 20).

One of a city. The prophet contemplated the return of only a few. The truly penitent would constitute but a small remnant. Men would be dealt with as individuals.

Family. Heb. mishpachah, “a clan,” or “a subdivision of a tribe.” “Family” here denotes a major subdivision larger than a city, in fact, one that might include many cities. That two were to be taken from a “family,” whereas only “one” from a city, further supports the idea (see Gen. 10:5; 12:3; cf. 22:18). It should be noted that the word for “city” may denote a unit of any size, from a village to a large city.

15. Pastors. See on ch. 2:8.

According to mine heart. David was called a man after God’s heart (1 Sam. 13:14; Ps. 89:20; Acts 13:22). The God-selected shepherds are contrasted with Israel’s kings, appointed, not by God, but according to the nation’s desires (see Hosea 8:4). These kings had led the nation to apostasy and ruin.

16. When ye be multiplied. Compare Jer. 23:3; Eze. 36:11; see also Deut. 8:7–20.

The ark of the covenant. The ark was the symbol of the abiding presence of the Lord. As such it was an object of great reverence. Over its mercy seat was revealed the glory of the Shekinah, the visible symbol of the presence of the most high God. It was the center of ancient Israel’s symbolic service. Jeremiah predicted the coming of the time when God would set up His abode upon the earth. God’s actual presence would make the symbol of His presence obsolete. Glorious would have been the experiences of ancient Israel had the people accepted God’s plan for them (see pp. 27–30).

17. Jerusalem the throne. If Israel had heeded the light from Heaven, Jerusalem would have been established as “the mighty metropolis of the earth” (DA 577; see p. 30).

All the nations. Compare Isa. 66:18; Zech. 14:16.

Imagination. Rather, “stubbornness” (see ch. 11:8).

18. With the house of Israel. Israel and Judah were to come together from the land of captivity and national unity was to be restored (see Isa. 11:12, 13; Eze. 37:16, 17; Hosea 1:11; cf. Eph. 2:14–16; 3:6). The enmity that had existed between them for so long would be taken away and both would turn to God (see Jer. 30:3, 10, 11; 31:31–33; 50:4, 5).

Land of the north. The lands of the captivity, Assyria (see on v. 12) and Babylonia (see on ch. 1:14; cf. chs. 16:15; 23:8). After this phrase the LXX has “and from all the countries” (cf. ch. 32:37).

19. How shall I? Probably to be regarded as an exclamation, “How shall I!”

Among the children. There is considerable difference of opinion as to the meaning of this phrase. Some refer the “children” to the other nations among whom Israel was to receive her inheritance. Against this interpretation is the fact that Judah is presented as the wife of Yahweh (the word for “thee” here is feminine). But it seems incongruous to reckon a wife (v. 20) among sons. Others make this phrase parallel in thought with the first part of v. 16 as though God said, “How will I establish thee with sons!” The LXX renders this passage, “I will set thee among children.”

A pleasant land. Or, “land of desire” (see Ps. 106:24; Zech. 7:14; cf. Dan. 8:9; 11:16, 41).

Goodly heritage of the hosts. Literally, “heritage of beauty of beauties of nations,” that is, a most glorious inheritance (see Eze. 20:6, 15). Much of the natural beauty and fertility of Palestine has been lost.

My father. Compare v. 4.

21. A voice was heard. In a sudden and dramatic transition (vs. 21–25) the prophet portrays his people as in heartfelt repentance and penitential confessions.

Upon the high places. The very places that had been the scenes of licentious idolatry are pictured as echoing the cry of weeping and supplication (see ch. 7:29). According to Eastern custom, lofty or prominent places were often chosen for public lamentation (see Judges 11:37; Isa. 15:2).

22. Return, ye backsliding. See on v. 12; cf. v. 14. The word for “turn” (v. 14) is the same as the one here translated “return.”

I will heal. Compare chs. 30:17; 33:6.

Behold, we come. This should have been the people’s response to this offer of pardon and restoration. The Lord gave them “the very words with which they might turn to Him” (PK 410).

23. Truly in vain. The Hebrew of the first part of the verse is very brief and consequently obscure. It reads literally, “Surely for the deception from hills, the tumult, the mountains.” A number of Hebrew manuscripts connect the words for “tumult” and “mountains” into the phrase “the tumult of the mountains.” For “from the hills” the LXX has “the hills.” The general thought is clear. A sharp contrast is drawn between the delusive, worthless orgies of idol worship and the security of the worship of Jehovah.

24. Shame. Literally, “the shame,” that is, the people’s shameful idolatry (see Jer. 11:13; Hosea 9:10). The Heb. bosheth, “shame,” was used also as a title of opprobrium for Baal (see on Jer. 2:26).

Devoured. Some commentators refer this to the large numbers of sheep and cattle that were sacrificed to heathen deities and to the children burned as a sacrifice to Molech, the fiery god of Ammon (Ps. 106:38; Jer. 7:31). It seems more likely that the general ruin resulting from Israel’s apostasy is here referred to.

25. We lie down. The Lord desired a complete acknowledgment of sin and an acceptance of the chastisement without any excuses being offered or any palliating circumstances being solicited. A man in pain and grief frequently throws himself on the ground or on a couch (see 2 Sam. 12:16; 13:31; 1 Kings 21:4) in order to give way to the overwhelming emotions that crush him.

Ellen G. White comments

4    3T 227; 4T 363

12, 13  DA 300

12–14PK 410

13   COL 158; MH 123

14   MB 64

19   PK 410

20   GC 382

22   GW 209

22–25PK 410