Jeremiah 3:22-23 – Jeremiah 3:25

Jeremiah 3:22-23

Jeremiah 3:22-23

22. Return, ye backsliding children, and I will heal your backslidings. Behold, we come unto thee; for thou art the LORD our God.

22. Revertimini, filii rebelles; sanabo transgressiones vestras. Ecce, nos venimus ad to, quia Jehova Deus noster.

23. Truly in vain is salvation hoped for from the hills, and from the multitude of mountains: truly in the LORD our God is the salvation of Israel.

23. Certe fallacia a collibus, multitudo montium; certe in Jehova Deo nostro sans Israel.

God here exhorts the Israelites to repent, that by their example he might move the Jews. The benefit of what is here taught might indeed have reached to the miserable captives and exiles; but as Jeremiah was especially the teacher of his own nation, he labored chiefly no doubt for their advantage, as we have before stated. God then here declares, that he would be reconcilable to the Israelites, how grievously soever they had sinned, he afterwards introduces them as answering, Behold, we return, or we shall come to thee: for the Prophet speaks here of the future conversion of the ten tribes.

It is then a dialogue between God and the Israelites. God himself freely invites them to repent: Return, he says, ye rebellious children; and then he promises to be a physician to heal their diseases: I will heal thy transgressions; that is, I will blot out thy sins, and absolve thee from guilt. God then undertakes to do these things; first, to stimulate the Israelites to repentance, and then to give them the hope of pardon: and he says that a remedy was provided for them, except they hardened themselves. Now, the Israelites, on the other hand, make this answer, Behold, we shall come to thee Here Jeremiah condemns the obstinacy of his own nation, by saying, that the Israelites, when thus kindly invited by God, would not be perverse, but would, on the contrary, be tractable and obedient. This indeed was not fulfilled, when a liberty to return was given to the people, except in the case of a few, who had a right feeling, and preferred the glory of God to their temporal advantages. But the number was small; nor was it a matter of surprise; for God had not previously said, without reason, that if one came from a city, and two from a tribe, he would be received, though others continued fixed in their perverseness. However this may have been, God here intimates that the Israelites would not be so refractory as not to obey his admonition when the hope of pardon and salvation would be presented to them: and this is mentioned, that the perverseness of the Jews might appear more detestable.

But some think that the Israelites are here upbraided, because they hypocritically pretended that they always sought God. Hence they elicit this meaning, “Ye indeed say, Behold, we return to thee, thou art our God;” as though he condemned their hypocrisy, because they falsely alleged that they always sought him. But this view seems to me foreign to the intention of the Prophet. Hence I doubt not but that Jeremiah sets before the Jews, as in a picture, what ought to have constrained them not to persist so obstinately in their sinful courses: “Behold,” he says, “God is prepared to receive into favor your brethren, who are undone and past all hope; and when they shall hear God’s voice kindly and graciously inviting them to himself, they will doubtless return: why then do not ye obey?”

And in the same sense is to be taken what follows, Surely, deceit is from the hills, and the multitude of mountains, or, from the multitude of mountains, as the letter מ is to be repeated. Here the Prophet more fully expresses the evidence of their repentance, as though he had said, “We have been deceived by the hills and the multitude of mountains; we thought that there would be more defense from a large number of gods than if we worshipped one God: this deception has led to ruin. Let then all these deceits be now discarded; for we shall be content with the only true God.” In short, the Israelites confess, in these words, that they had been drawn into ruin by the worst of errors, while they sought many gods, and did not acquiesce in the one true God.

Then they add, for surely in Jehovah our God is salvation They set here the one true God in opposition to all their idols, as though they had said, that the cause of all their evils was, that they did not continue in the service of the one true God, but wandered after a multitude of Gods. We hence see that these two things cannot possibly be connected, — to worship the true God, — and to seek for ourselves various other gods, and to form vain hopes, as they do, who are not satisfied with the only true God. It follows —

Note 95. The literal rendering of these two verses is the following:- 22. Return, ye apostate children, I will heal your apostasies. — Behold us! We come to thee; For thou art Jehovah our God: 23. Surely, in vain are the hills, The multitude of mountains; Surely, in (or through) Jehovah our God Is the salvation of Israel. The word rendered “apostate,” does not mean “rebellious,” but such as turn away, i.e., from God; and the word for “apostasies” means the same, being from the same root. The מ before the word for “hills,” is not a preposition, as it is commonly taken, but a formative: so it appears from all the versions. Blayney conjectures that it belongs to the former word, and makes it לשקרים; but then he does not account for the ל prefixed to it. There is no different reading. The Septuagint is, εἰς ψεῦδος ἧσαν οἱ ζουνοὶ — for a lie were the hills. The Vulgate, Syriac, and Arabic, are materially the same. — Ed

Jeremiah 3:24

Jeremiah 3:24

24. For shame hath devoured the labour of our fathers from our youth; their flocks and their herds, their sons and their daughters.

24. Et pudor (vel, probrum) voravit laborem patrum nostrorum a pueritia nostra, oves eorum et pecora eorum, filios eorum et filias eorum.

They confirm more fully the same complaint, — That God had by manifest proofs shewed the sins of the nation; for he had consumed their labor, that is, whatever they had acquired by labor. He also adds sheep and cattle, and then sons and daughters He does not indeed ascribe this consumption to God; but the mode of speaking is more emphatic, when he says, Shame has consumed the labor of our fathers from our childhood: for by shame he understands wickedness, of which they ought to have been ashamed. The meaning then is, that all the evils they had endured could in no other way be accounted for, inasmuch as the whole was to be ascribed to their wickedness. Our shame, then, that is, our wickedness, has consumed the labor of our fathers It follows —

Note 96. Rather, “And the shame,” i e , the idol-worship, referred to in the preceding verse; the article ה is prefixed to the noun. This is the view taken by Gataker and Blayney See Jeremiah 11:13; Hosea 9:10. — Ed

Jeremiah 3:25

Jeremiah 3:25

25. We lie down in our shame, and our confusion covereth us: for we have sinned against the LORD our God, we and our fathers, from our youth even unto this day, and have not obeyed the voice of the LORD our God.

25. Jacuimus in pudore nostro, et operuit nos ignomina nostra; quoniam cum Jehova Deo nostro scelerate egimus, nos et patres nostri, a pueritia nostra, et ad hunc diem usque; et non audivimus vocem Jehovae Dei nostri.

As the Israelites say here nothing new, but continue the same subject, I propose only to touch briefly on the words, lest I should be too tedious. They say then that they were lying in their miseries; and why? because they had dealt wickedly with God We see that they are explaining what they had confessed, — even that the labor of their fathers had been consumed by their shame, that is, by their wickedness; and they ascribe to themselves what might have been put to the account of their fathers, because they knew that they were heirs to their iniquity. We have lain, they say, in our shame They here shortly confess that they were deservedly miserable, that they could not accuse God of cruelty, as that he afflicted them too severely. How so? because they were lying in their own shame, and their own disgrace covered them; as though they said, that the cause of all their evils was to be found in their sins, and that it was not to be sought anywhere else.

Note 97. Calvin seems to have followed the Septuagint in rendering the verb in the past tense. The Vulgate and Syriac retain the future of the original; but the Targum gives the present, and rightly so, as the future in Hebrew is often to be so taken. It is the same in Welsh, the future conveys the meaning of the present. This distich might in that language be rendered exactly according to the Hebrew, and the future would be understood as expressing what the present state of things is, — Gorweddwn yn ein cywilydd, A gorchuddia ni ein gwarth. But in English the present must be used, as it is the confession of the penitent when returning to God, — We lie in our shame, And cover us does our disgrace, Because against Jehovah our God Have we sinned, we and our fathers, From our childhood even to this day; And we have not hearkened To the voice of Jehovah our God. — Ed.

Because we and our fathers, they say, have done wickedly By these words they intimate that they had acted thus, not for a day only, but had been so perverse, that from early life they had imbibed the iniquity of their fathers, and thus added evils to evils. They had said before, that the labor of their fathers had been consumed from their childhood, thereby signifying the continuance of their punishment; for God had not for a day chastised them, but had often repeated his scourges, and yet without any benefit. Now they add, “As we have from our childhood dealt wickedly towards our God, so also he has warned us from our childhood to return to him; and it has been our fault that we have not returned, for he called us; but as we were obstinate, so also God has justly executed on us his vengeance.”

They afterwards say, even to this day; by which they confirm what I have already stated, — that they had been so perverse as not to cease from their vices. At the same time he points out the source of all their wickedness: they hearkened not to the voice of Jehovah Had they gone astray, and had God been silent, their fault might have been extenuated; but as God had daily sent prophets to them, who never ceased to cry in their hearing, and yet they continued deaf, their perverseness in their sinful courses was inexcusable. We then see that their sin was increased by the circumstance, that they refused to hear the voice of God; as though he had said, that God had done his part in calling them back from the way of ruin, but that they had been so obstinate as to disregard his favor, and that they thus justly suffered, not only for their impiety, but also for their ingratitude and perverse wickedness.

Prayer Lecture 13

PRAYER

Grant, Almighty God, that as we cease not, though favored with many blessings, to provoke thee by our misdeeds, as though we avowedly carried on war against thee, — O grant, that we being at length warned by those examples, by which thou invitest us to repentance, may restrain our depraved nature, and in due time repent, and so devote ourselves to thy service, that thy name through us may be glorified, and that we may strive to bring into the way of salvation those who seem to be now lost, so that thy mercy may extend far and wide, and that thus thy salvation, obtained through Christ thine only — begotten Son, may be known and embraced by all nations. — Amen.