Jeremiah 3

of all things, (see Hi. 19.) to senseless images, which are indeed no better than what they appear to be, wood and stone. (See the note on Isa. xliv. 13.) For they have turned their back unto me, and not their face.] A token of contempt and aversion. (See xviii. 17. xxxii. 33.) The word noreph, properly signifies the hinder part of the neck, but is used for the back parts, particularly xlviii. 39. we read, how Moab turned the back with shame! But in the time of trouble they will say, Arise, and save vs.] As they did formerly. (Sec 1 Sam..xii. 13. Psal. lxxviii. 34.) the note on ii. 33.) and learned their idolatries: (compare ii. 20.) a thing expressly forbidden in the law of Moses. (See Exod. xxxiv. 16. Deut. xii. 30. 1 Kings xi. 1, 2.) as being equally concerned in the mercies here promised. (Seo ver. 17, 18. and iv. 1—3.) For I am married to you.’] See ii. 2. and compare xxxi. 32. The phrase here and in the text last mentioned is the same, ba&lti bakem, which Dr. Pocockis inclined to interpret to the sense of disregarding, or disdaining, and quotes some rabbics who expound the words to this sense, I have of late disregarded you, but?iow I ivill take or choose you, one of a city, &c. (See his miscellany notes upon Porta Mosis, p. 14G.) And I will take you one of a city, and two of a family, and bring you to ZionJ] The wori family here is equivalent to a country or kingdom. (Compare i. 15. Zech. xiv. 17, 18.) Some expound the words to this sense: Although there be but one of you in a city, or two in a country, I will not leave those behind, but will give them a share in the general restoration of their brethren. (Compare Isa. xxvii. 12.) Others suppose that the words relate to their return from Babylon, when the whole congregation was hxxt forty -two thousand three hundred and sixty, beside their servants, (Ezra ii. 64.) a small number in comparison of those that stayed behind. But I conceive that this verse as well as the context, relates to the general restoration of the Jews, yet to come; and they import, that there shall be but a few of the Jews in comparison, to whom this promise shall belong, viz. those who are elsewhere called the remnant. (See the notes on Isa. i. 9. iv.2. x. 22. and compare Ezek. xx. 38. Zech. xiii. 8, 9.) pilers of it had better opportunities of knowing the extent of the Hebrew language, than we can have at this distance, and might have very good reasons for rendering Some words in a singular and unusual signification, and Such a one as the later rabbins and lexicographers have not “observed. Upon these grounds, Bishop Pearson, Dr. Pocock, and other learned men, justify several passages in that translation, which are cited in the New Testament, and shew that the sense of the original is truly expressed by it. And I said, Thou shalt call me, Father; and shall not turn away from me.] Upon this condition I will restore thee into grace and favour, that thou acknowledge those benefits, which thou hast from time to time received at my hands, and vow faithful obedience to me. (Compare Deut. xxxii. 6. 1 Chron. xxix. 10.) When the Jews called upon God as their Father in their prayers, they did it chiefly by way of confession, when they would acknowledge his former favours, together with the ungrateful returns they had made to him, and withal desired to express their trust in his mercies. (Compare ver. 4. of this chapter, Isa. lxiii. 16. lxiv. 8.) To address ourselves with an humble confidence and assurance to God as our Father, is the peculiar prerogative of us Christians, who have received the adoption of sons, whereupon God hath sent forth the Spirit of his Son into our hearts, crying, Abba, Father, (Gal. iv. 5, 6.)

Jeremiah 3:2

Lift up thine eyes to the high places, and seewhere thou hast not been lien ivith. Idolatry is usually expressed by going a ivhoring after other gods; (see the note on ii. 2.) who were worshipped in the high places. (See ii. 20.) In the ways hast thou sat for them, as the Arabian in the wilderness.] Their fondness for idolatry is compared to the lewdness of a common strumpet, who lies in wait for men as for a prey, (Prov. xxiii. 28.) or as a robber (so the margin reads), the same comparison which is here used; the Arabians being remarkable for living upon robberies, and lying in wait for travellers.

Jeremiah 3:3

Therefore the showers liave been withholden, and there hath been no latter rain. Compare ix. 12. xiv. 4. God threatens, as a. punishment of the people’s sins, to make the heavens iron, (Deut. xxviii. 22.) The climate of Judea wanted rain at two seasons; the first was just after seed-time, (see Isa. xxx. 23.) called the former rain; the other not long before harvest, called the latter rain, (Joel ii. 23. compared with Amos iv. 7.) And [yet] thou hast a whores forehead, &c.J All my judgments have made no impression jupon thee, nor hast thou any remorse for thy wickedness. (Compare vi. 15. viii. 12.)

Jeremiah 3:4

Wilt thou not from this time cry unto me, My father, thou art the guide of my youth?. Notwithstanding their former obstinacy, God calls them still to repentance, to acknowledge the duty they owe to God, both as their father, (see ver. 19.) and their husband: for under both these ties God was related to them. (See ii. 27. and ver. 14. of this chapter.) God calls himself the guide of their youth, (compare Prov. ii. 17.) as having espoused them, in the days of their youth before their manners were corrupted by idolatry. (Sec ii. 2. Hos. ii. 15.)

Jeremiah 3:5

Will he reserve his anger for ever? orivill he keep it to the end?. God puts words into the people’s mouths in this and the foregoing verse, whereby they might express their humiliation, and Jiope in his mercy, which they might still expect to find upon their true repentance, though upon account of their long provocations they had reason to,despair of it. Behold, thou hast spoken and done evil things as thou couldest.] Thy behaviour hath been in direct opposition to these kind admonitions; thou dost still persist in malicious wickedness, and by thy actions shewest the utmost hatred and despite against God and goodness. Ver. G. The Lord also said unto me in the days ofJosiah the king.] This relates to the time when Josiah made a great reformation, and purged the land from the idols which had been set up in every part of it; (see 2 Kings xxiii.) wherein the people did outwardly comply with him, but still retained a kindness for their former idolatries. (Compare ver. 10. of this chapter with Zeph. i. 5. and 2 Kings xxiii. 26, 27.) Host thou seen that which backsliding Israel hath done?] Sec the note on vii. 21.

Jeremiah 3:7

And I said unto her, after she had done all these things, Turn thou unto me. I sent to her frequent messages by my prophets, exhorting her to repentance. (Sec 2 Kings xvii. 13.) And her treacherous sister Judah saw it.] The two kingdoms of Israel and Judah are described as sisters in ini- * quity. The same metaphor is applied to Samaria and Jerusalem, the two metropolises of those kingdoms, (Ezek. xxiii. 4, &c.) The word treacherous, properly denotes a wife’s being unfaithful to her husband; (see ver. 20.) and from thence it is applied to the sin of idolatry, which is spiritual whoredom, as hath been already observed.

Jeremiah 3:8

And I saw, when for all the causes whereby backsliding Israel had committed adultery, I had put her away, and given her a bill of divorce. Or, When for the sake of the adultery which backsliding Israel had committed, J had put her away. The same metaphor is still pursued; God’s casting off the ten tribes is expressed by giving them a bill of divorce; but such a one as differed from the common bills of divorce in this particular, that God was ready to receive them again, whenever they would return from their idolatries. (See ver. 1. of this chapter.) Upon which account, God denies that he had given his people a bill of divorce, Isa. 1. 1. meaning such a one as was irreversible.

Jeremiah 3:9

And it came to pass, through the lightness [or fame. of her whoredom, that she defiled the land, &c] See ii. 7. 27.

Jeremiah 3:10

And yet for all this her treacherous sister Judah hath hot turned to me with her whole heart. See the note on ver. 6. That the generality of the people did not join sincerely in Josiah’s reformation appears from hencej that immediately upon his death, they relapsed into the grossest idolatry. (See below, vii. 18. xix. 4, &c. 2 Chron. xxxiv. 33.) t

Jeremiah 3:11

Tlie backsliding Israel hath justified herself more than treacherous Judah. Because Judah hath sinned against greater convictions, and would not take warning by that desolation t which God brought upon the whole kingdom of Israel for their idolatries. (Compare. Ezek. xvi. 51.)

Jeremiah 3:12

Go, proclaim these ivords towards the north, and say, Return, thou backsliding Israel, &c. The sin.of the ten tribes being attended with more favourable circumstances than that of Judah, the prophet is commanded to call them to repentance, with promises of pardon. In order to this end, he is bid to direct his speech northward, i. e. towards Assyria’and Media, whither the ten tribes were carried away captive, which countries lay north of Judea. (See ver. 18. 1. 9. 41. compared with li. 11. 27.) The restoration of Israel as distinct from Judah, is the subject of several other prophecies. (See the note upon ver. 18.)

Jeremiah 3:13

Only acknowledge thine iniquity, that thou hast transgressed against the Lord thy God. Repentance is a condition necessarily required in order to their being restored to God’s favour. (See Deut. xxx. 1 — 3.) And hast scattered thy ways to the strangers under every green tree.] Hast gone a whoring after the gods of the neighbouring nations; for the word translated strangers, signifies strange gods. (Compare ii. 25.) The phrase Thou hast scattered thy ways, is taken from the lewdness of common harlots, who promiscuously prostitute themselves to all comers. (Compare Prov. xxx. 20.)

Jeremiah 3:14

Turn you, O backsliding children. The prophet directed his speech, ver. 12. to the ten tribes: and now he addresses himself to Judah as well as to Israel,

Jeremiah 3:15

And I will give you pastors according to mine heart, Sec. This is likewise an evangelical promise. (Compare xxiii. 4.) Implying, that under the happy times here foretold, all governors both civil and ecclesiastical should faithfully discharge their trust, in duly governing and instructing the people committed to their charge; and all that are in authority shall answer that character God gives of David, that he was a man after his own heart; (1 Sam. xiii. 14.) whereas, at that time when Jeremiah lived, the princes, the priests, and prophets, were the ringleaders in seducing the people, and enticing them to idolatry. (See ii. 8.)

Jeremiah 3:16

And it shall come to pass, when ye be multiplied and increased in the land. The words imply, that the Jews shall be gathered together from their several dispersions, and restored to their own country. (See the notes on Isa. xi. 11. lxi. 4.) In those day r— they sJtall say no more, TJte ark of the covenant of the Lord; neither shall it come to mind, &c.] In those times the Mosaical covenant shall be utterly forgotten, and passed over in silence as not worthy to be mentioned; (compare Isa. lxv. 17.) and all the external marks and ceremonies thereto belonging shall belaid aside. Such as were the ark, where the tables of the covenant were laid up, and the temple, which was the repository of the ark itself; (compare xliv. 22.) where, by the law of Moses, the Jews were bound to pay their yearly attendance, and offer up their solemn worship to God. Neither shall that be done any more.’] The margin reads, Neither shall it be magnified any more; to which sense the verb nasah is rendered by our translators, 1 Sam. xii. 6. But the original will bear this sense, which agrees better with the scope of the place: Neither shall any more sacrifice be offered there. In which sense the same verb is elsewhere taken. (See Exod. xxix. 38. Psal.lxvi. 15.)

Jeremiah 3:17

At that time they shall xall Jerusalem the throne of the Lord; and all the nations shall be gathered to it. Jeru-. salem is often called’ the city of God: (see Psal. xlviii. 1. Ixxxvii. 3.) whereupon it is a fit type or figure of the church of God: (see Isa. Ixvi. 20. Zech. viii. 3.) which the text tells us shall be called the throne of the Lord; i. e. God shall give evident proofs of his peculiar residence there, as the king and protector of his people, and in a more eminent ^manner than ever ho did at the temple in Jerusalem. (Comparo xiv. 21.) To this church all the nations shall be gathered, as it follows; i. e. the Jews and gentiles shall then be joined in one religious body or society, and worship God with one mind and one mouth. The expression alludes to the Jews going up to Jerusalem at their solemn festivals. (See the notes upon Isa. ii. 3. Ix. 9. Ixvi. 20.) * To the name of the Lord.] To the church where God hath placed his name, as he promised to do in Solomon’s tem*> pie, (1 Kings viii. 29.) and whero he will give evident tokens of his power and presence. Neither shall they walk any more after the imaginations of their evil heart.] God’s restoring his ancient people the Jews, shall be attended with the, bringing in of the fulness of the gentiles into the church, and the utter abolishing of all false and idolatrous ways of worship. (Compare Rom. xi. 25, 26. and see the notes on Isa. i. 29. Ixvi.

Jeremiah 3:18

In those days thehouse ofJudah shall walk with the house of Israel. Most of the prophecies which mention the restoration of the Jews join Judah and Israel together, as equal sharers in that blessing. (See xxx. 3. xxxi. 1. 1. 4» 20. Isa. xi. 13. Ezek, xxxvii. 16. 22. Hos. i. 11. Zech. x. 6.) They shall come together outofthelandofthe north.] See before ver. 12. i. 15. and compare xxxi. 8.

Jeremiah 3:19

But I said, How shall I put thee among the children, and give thee a pleasant land?. How can it be consistent with the Divine justice, for God to receive such a rebellious people into favour, to own them for his children, and restore them to the possession of that goodly inheritance which he gave to their fathers? Judeais elsewhere called a pleasant land, the glory of all lands, and the land which God had espied out for his chosen people. (See Ezek. xx. 6. Dan. viii. 9. xi. 16. 41. 45.) A goodly heritage of the hosts of nations.] The words may be rendered, a goodly heritage of the desire of nations, taking tsebaoth [host] as the same in sense with tsebi, the foregoing word, and as a derivative from the Chaldee verb tseba, which signifies to desire, (Dan. v. 19. vii. 19.) This sense the Chaldee paraphrast follows. If we take tsebaoth in the usual sense which our translators follow, the phrase will import that land which the armies of the’ gentiles are to possess in the latter times, to which this prophecy relates; (see Ezek. xxxviii. 8.) when, according to our Saviour’s prediction, Jentsalem shall be trodden down of the gentiles, (Luke xxi. 24.) But after all, I am apt to think, that the Septuagint have hit upon the true sense of this place, who render it, The inheritance of the Almighty God of the nations; taking the word tsebi for a title belonging to God, denoting his superlative excellence. The word is used in a sense near akin to this, 2 Sam. i. 19. where it denotes the regal dignity of Saul. A great regard is to be paid to the authority of that version, because the com-

Jeremiah 3:20

Surely as a wife treacherously departeth from her husband, so have you dealt treacherously with me. The Hebrew reads, From her friend, in which sense the word is taken, Hos. iii. 1, Idolatry being the breach of that covenant which God made with the Jews as their Lord and husband, is properly compared to the sin of whoredom, or a woman’s being unfaithful to her husband’s bed, as hath already been observed in several passages of this and the foregoing chapter. (Compare v. 11, 12. Isa. xlviii. 8.) The word reang, translated husband, properly signifies a friend, as our margin observes; but it is elsewhere used for a husband. (See Cant. v. 16.)’ O house of Israel.] An expression denoting all the families or tribes of the Jews: (compare ii. 4.) called the children of Israel in the following verse.

Jeremiah 3:21

A voice was heard upon the high places, weeping and supplications of the children of Israel. The prophet foreseeing that the Jews will at length be touched with a hearty repentance for all their misdoings, represents them as bewailing themselves upon the high places, the scenes of their former idolatries. (Compare xxxi. 9. 1. 4. Zech. xii. 10.)

Jeremiah 3:22

Return,ye backsliding children, &c. This verse contains a dialogue between God and his people, wherein he ofFers gracious terms of pardon to them, and they make sincere professions of obedience to him.

Jeremiah 3:23

Truly in vain is salvation hoped for from the hills, from themultitndes of mountains, &c. A continuation of that” form of confession, begun ver. 22. drawn up with reference to the present state of the idolatrous Israelites; wherein they express their abhorrence of those idols they worshipped upon the hills and mountains; (sec ver. 6.) and declare their firm adherence to, and dependance upon, the Lord their God. Idolatry was the great and crying sin of the Jews, in which case God particularly declared, that he would visit the sins of the fathers upon the children. (See Exod. xx. 5. Isa. lxv. 7.) Accordingly the Jews* have a proverbial saying among them, That there is no judgment inflicted upon Israel, wherein there is not an ounce of the golden calf

Jeremiah 3:24

For shame hath devoured the labours of our fathers from our youth; their flocks and their herds, their sons and their daughters. AH the miseries of our captivity, implying the loss of our goods and substance, and the dispersion of our families and nearest relations: all these calamities which we and our forefathers have felt are the effects of our idolatry, of which we are now heartily ashamed, and which hath brought shame and confusion upon us. (Compare Ezek. xvi. 61. 63.) The idol Baal was by way of reproach called Bosheth, that is, shame. (See xi. 13. Hos. ix. 10.)

Jeremiah 3:25

We lie down in our shame, and our confusion covereth tis. The expressions are taken from those who cast themselves down upon the ground, and cover themselves with dust or ashes, out of grief and anguish of mind; (Compare vi. 26. Isa. 1. 11.) By way of conclusion to the notes upon this chapter, I shall consider an objection which the Jews advance from the twenty-first and following verses of it; where the dispersion of that nation is charged upon their idolatry, and their conversion expressed by their deserting and renouncing that sin. From these passages, and others of a like nature, particularly Isa. lxv. 7. they conclude, that their.present forlorn condition is not to be ascribed to their rejecting the true Messias, as we Christians believe. To this objection an answer may be returned in these two particulars: 1. That the prophecies belonging to this matter, which were uttered near the times of the Babylonish captivity, or before the people’s return from it, do so intermix the promises relating to their first or second restoration, that it is no easy matter to discern the transition from one to the other: the like ambiguity may be observed in many prophecies, relating to the first and second coming of the Messias* And we may assign a sufficient reason, why the * prophecies that treat of the first and second dispersion of the Jews, should be delivered in such doubtful expressions, viz. because it would have discouraged the Jews from returning out of Babylon into their own country, if any ancienter prophecies had given them a distinct account of a second dispersion of their nation, and of the cause of s© dreadful a calamity. But, secondly, We may observe that some prophecies in the Old Testament do plainly ascribe the destruction of the Jewish chiirchand nation to their rejecting and putting to death the Messias. To this purpose those words of Moses are very remarkable, (Deut. xviii. 19.) It shall come to pass, that every soid that will not hear that Prophet, shall be destroyed from among the people, as St. Peter explains the sense of that prophecy, Acts iii. 23. Daniel expressly assigns their sin of cidting off the Messias, as the cause of the destruction of their city and temple, (Dan. ix. 26.) And Zechary, who lived after the people’s return from their first captivity, describes the mourning of the whole nation for their sin of piercing or crucifying Christ, as a preparative to their general restoration, (Zech. xii. 10. xiii. 1.) which repentance of theirs is only expressed in general terms by v

But where are thy gods that thou hast made thee? let them arise, if they can save thee in the time of thy trouble. God returns the same answer he formerly did, when their distresses made them seek him by a forced submission. (See Judg. x. 14.) For according to the number of thy cities’ are thy gods, O Judah.~] Every county and city hath its peculiar deity, according to the custom of the heathen. (See 2 Kings xvii. 30, 31. Hos. viii. 11. x. 1.)

Wherefore will ye plead with me?. Why do you insist upon your innocency? (See ver. 35.) Why do you lay claim to my former promises, as if you had not forfeited your title to them by your sins?

In vain have I smitten your children; they received no correction. The design of God’s judgments is men’s reformation; and where they do not attain this end, it shews that such a people are incorrigible. The words are directed to the land of Judea, whose inhabitants are called its children, v. 7. (Compare Isa. i. 5.) Your own sword hath devoured your prophets, like a destroying Hon.] You are so far from receiving correction, that you take away the lives of those prophets who reprove you, and exhort you to amend your ways. (See 2 Chron. xxxvi. 1G. Nehem. ix. 26. Acts vii. 52.)

O generation, see ye the word of the Lord: Have I been a wilderness nnto Israel? a land of darkness?. Consider what I say to you from, the mouth of God: Have ye not been plentifully provided for by him? has he been backward in bestowing his kindness upon you? To this sense some render the latter part of the sentence a backward land, a land of snow, clouds, and dark vapours, where the fruits spring or ripen late, for want of the kindly warmth of the sun; a character that did by no means belong to Judea. Wlterefore say my people, We are lords; we will no more come at thee?] Words that imply casting off God’s authority, and rejecting him from being their Lord and sovereign. (Compare Psal. xii. 4.)

Can a maid forget her ornaments, and a bride her attire? &c. God was the glory and ornament of the Jewish nation, upon whose favour and protection they so justly valued themselves, and were thereby distinguished from other nations. (See Deut. iv. 7, 8. 2 Sam. vii. 23, 24.) So that it is a just matter of astonishment, that this people, called by his name, should now for so many years renounce their relation to him, who is their truest glory. (See ver. 11.)

Why trimmest thou thy way to seek love?. The prophet alludes (as before, ver. 20.) to the practices of a common harlot, who decks herself, and uses all the inveigling arts that may recommend her to her gallants; in like manner have the Jews tried all methods to gain the friendship and assistance of foreign idolaters, who are called her lovers. (See iii. 1. iv. 13. xxii. 22.) Xoldius expounds it, Why dost thou justify thy ways, or insist upon thy innocence? (compare ver. 35.) and translates the particle taken [therefore] whereas. (See his Concordance, p. 507.) Tlierefore hast thou also taught the wicked one thy tvays.] Thou hast by this means, not only confirmed those nations in their idolatrous practices, but hast also taught them to practise new idolatries which they were not accustomed to.

Also in thy skirts is found the blood of the souls (or lives) of the poor innocents. Of the children oflered in sacrifice to Moloch. (See ver. 23. xix. 4. Psal. cvi. 38.) The guilt of that innocent blood was as evident upon them as if they had murdered them with their own hands, and the stains of their blood had been found upon their clothes. I have not found it by secret search, but upon all these.] It is become a national sin. (See vii. 31. xix. 4, 5.) Some render the former part of the sentence thus; Tliou didst not find them breaking up [a house, like thieves], who might bo killed immediately upon the spot, according to the law; (Exod. xxii. 2.) L e. thou didst not find them guilty of any such notorious wickedness as to deserve present death.

Yet thou sayest, Because I am innocent, surely his anger shall turn from me, &c. The people insisting still upon their own innocence, God tells them he will debate the case with them, and prove the contrary. (See before, ver. 9. 23. 29.)

Wliy gaddest thou about so much to change thy way?. He reproves them for their various methods of courting the alliance of foreign idolaters, which implied a dis* trust of God’s protection. (See before, ver. 13. 18. 23. 25.) Thou also shalt be ashamed of Egypt, as thoutvast ashamed of Assyria*] Ahaz made himself tributary to the king of Assyria, but it turned to his disgrace and ruin. (See 2 Chron. xxviii. 21.) In like manner shall ye be disappointed in your expectations of succour from Egypt. (See xxxvii. 5. 7* Lam. iv. 17. 2 Kings xxiv. 7.)

Yea, thou shalt go forth from him, and thy hands upon thy head. The ambassadors thou sehdest to Egypt shall return with disappointment and confusion. (See 2 Sam. xiii. 19.) For God will not prosper these unlawful means thou makestuse of for thy preservation. (See ver.3G.)