Jeremiah 3:14
Verse
Context
A Call to Repentance
13Only acknowledge your guilt, that you have rebelled against the LORD your God. You have scattered your favors to foreign gods under every green tree and have not obeyed My voice,’” declares the LORD.14“Return, O faithless children,” declares the LORD, “for I am your master, and I will take you—one from a city and two from a family—and bring you to Zion.15Then I will give you shepherds after My own heart, who will feed you with knowledge and understanding.”
Sermons
Chuck Missler
Teresa Conlon
David Wilkerson
Charles Finney
T. Austin-Sparks
Francis SchaefferSummary
Commentary
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Jamieson-Fausset-Brown Bible Commentary
I am married--literally, "I am Lord," that is, husband to you (so Jer 31:32; compare Hos 2:19-20; Isa 54:5). GESENIUS, following the Septuagint version of Jer 31:32, and Paul's quotation of it (Heb 8:9), translates, "I have rejected you"; so the corresponding Arabic, and the idea of lordship, may pass into that of looking down upon, and so rejecting. But the Septuagint in this passage translates, "I will be Lord over you." And the "for" has much more force in English Version than in that of GESENIUS. The Hebrew hardly admits the rendering though [HENGSTENBERG]. take you one of a city--Though but one or two Israelites were in a (foreign) city, they shall not be forgotten; all shall be restored (Amo 9:9). So, in the spiritual Israel, God gathers one convert here, another there, into His Church; not the least one is lost (Mat 18:14; Rom 11:5; compare Jer 24:5-7). family--a clan or tribe.
John Gill Bible Commentary
Turn, O backsliding children, saith the Lord,.... All of them were children by national adoption, and some by special grace, and yet "backsliders", O monstrous ingratitude! "backsliders", and yet "children", still the relation continues, O marvellous grace! God's own children may backslide, and often do; either in heart, when love waxes cold, faith declines, zeal wanting; when they get into a carnal sleepy frame of spirit, and have not that quick sense of sin, and of duty, as heretofore: or in practice, when private prayer is restrained; public worship is neglected; get into bad company, and fall into gross sins; all which is owing to the prevalence of indwelling sin, the force of Satan's temptations, and the enticing snares of the world; but God will not leave them, he calls unto them again and again to turn unto him by repentance, and to doing their first works; which calls, at length, through powerful grace, become effectual; see Jer 3:22 and the arguments used to engage to it follow, for I am married unto you; in a civil sense as a nation, Jer 31:32, and in a spiritual sense to a remnant of them; Christ is the bridegroom, the church is the bride, which he has secretly betrothed to himself in eternity; openly in time, at the conversion of everyone of them; and will more publicly at the last day, when all are gathered in and prepared for him. This relation, as it is a very near one, so it is very astonishing, considering the disparity between the two parties, and it always continues; love, the bond of it, never alters; the covenant, in which this transaction is carried on, is ever sure; and Christ always behaves agreeably to it; wherefore it is base ingratitude to backslide; and reason there is sufficient why his backsliding spouse should return to him. The Septuagint version is, "because I will rule over you." agreeable to which is Jarchi's note, "because I am your Lord, and it is not for my glory, (or honour) to leave you in the hand of enemies.'' Kimchi's father interprets the word used by "I loath you", or I am weary of you; the reverse of which is the Targum, "for I am well pleased with you;'' and so the Syriac version, "I delight in you"; which carries in it a much more engaging argument to return, and agrees with what follows: and I will take you one of a city, and two of a family: or tribe, or country; for sometimes a whole country is called a family, as in Jer 1:15 and here it must design more than a city; for otherwise there are many families in a city; the meaning is, according to Kimchi, that though there may be but one Jew in a city of the Gentiles, or two only in a nation, the Lord would take them from thence; and, according to others, that though one or two, or a few, here and there one of the backsliders, should return to him by true repentance, he would receive them graciously; the smallness of their number would be no objection to him; which is a sense not to be despised: but the phrase seems to denote the distinguishing grace of God to his people; which appears in the choice of them in his Son; the redemption of them by him; and the sanctification of them by his Spirit; and very few are the objects of his grace, as it were one of a city, and two of a tribe; however, they shall none of them be lost, notwithstanding their backslidings, to which they are bent: for it is added, and I will bring you to Zion; to the church of God here, a Gospel church state, whither to come is the great privilege of the saints, Heb 12:22 and to the Zion above, the heavenly state, where all the chosen and ransomed, and sanctified ones, shall come, with songs, and everlasting joy upon their heads, Isa 35:10 and all as the fruit of distinguishing and efficacious grace.
Tyndale Open Study Notes
3:14 Return home: The Lord had spoken to all Israel as a husband to an adulterous wife, but now he refers to Israel as wayward children. The Lord would bring selected exiles back to the Promised Land (31:6, 32; Hos 2:19-20; Rom 11:5). • to the land of Israel: Hebrew to Zion.
Jeremiah 3:14
A Call to Repentance
13Only acknowledge your guilt, that you have rebelled against the LORD your God. You have scattered your favors to foreign gods under every green tree and have not obeyed My voice,’” declares the LORD.14“Return, O faithless children,” declares the LORD, “for I am your master, and I will take you—one from a city and two from a family—and bring you to Zion.15Then I will give you shepherds after My own heart, who will feed you with knowledge and understanding.”
- Scripture
- Sermons
- Commentary
Genesis #23 Ch. 40-41 Joseph Glorified
By Chuck Missler2.9K1:22:31GenesisJER 3:14JER 3:20MAT 6:33In this sermon on Genesis chapters 40 and 41, Chuck Misler explores the story of Joseph and his interpretation of dreams for the butler and the baker. He highlights the significance of the elements of bread and wine in the story and draws parallels to the Passover. Misler suggests that Joseph may be seen as a model or type of Christ, although some scholars may disagree. He encourages listeners to be open to the possibility of the Holy Spirit using puns, subtleties, and rhetorical phrases in the Bible.
08 New Wine in New Wineskins the Congregation, the Club and the Church
By Santosh Poonen1.2K1:00:23JER 3:14ACT 2:42ROM 5:51CO 12:27EPH 5:25HEB 12:6
This sermon emphasizes the importance of moving beyond congregations and clubs to truly build the church as a body of Christ. It highlights the need for personal sacrifices, devotion to God, and genuine fellowship among believers. The speaker shares insights on the new covenant, the significance of dying to self, and the transformation that occurs when individuals are willing to pay the price to build the church.
Living in Plan A
By Teresa Conlon1.1K59:34JER 2:5JER 3:14JER 3:22MAT 6:33In this sermon, the preacher emphasizes the importance of holding onto God's word and having a deep relationship with Him. He highlights that many people struggle to grasp and internalize God's word, leading to emptiness and vanity in their thoughts. God desires to be a fountain of living waters for His people, providing sustenance and rest for their spirits and hearts. The preacher also mentions a popular book that addresses the boredom some Christian men feel in church, suggesting that they long for a battle to fight. However, he expresses concern about the author's dissatisfaction in his marriage and ministry, which has influenced his theology.
God Is Willing to Save Wicked, Hardened Sinners!
By David Wilkerson0RedemptionHope in GodPSA 86:5ISA 50:2JER 3:14JER 18:12LUK 19:10JHN 3:16ROM 5:8EPH 2:81TI 1:15HEB 7:25David Wilkerson emphasizes God's unwavering willingness and power to save even the most hardened sinners, as seen in the plight of Judah who doubted His ability to redeem them from their deep-seated sins. He challenges the belief that some individuals are beyond hope, reminding us that God's arm is not too short to save anyone, regardless of their circumstances. Wilkerson encourages believers to maintain faith in God's redemptive power, urging them to pray and trust that He can reach even the most difficult hearts. He reassures that God is committed to gathering His people back to Him, one by one, demonstrating His love and mercy. Ultimately, the message is one of hope and the assurance that no one is too far gone for God's grace.
The Bride of Christ
By Charles Finney0The Relationship Between Christ and the ChurchFaithfulness in MarriageISA 54:5JER 3:14JHN 14:19ROM 7:4ROM 8:11CO 1:302CO 11:2EPH 5:22PHP 3:10REV 22:17Charles Finney emphasizes the profound relationship between Christ and the Church, likening it to a marriage where Christ is the devoted husband and the Church is His bride. He explains that just as a wife takes on her husband's name and interests, the Church must fully align with Christ, sharing in His reputation and responsibilities. Finney highlights the importance of faithfulness, urging believers to recognize their sins as a betrayal to Christ, who sacrificed Himself for them. He calls for a complete surrender to Christ's will, asserting that true believers should expect to live without sin through reliance on Jesus for sanctification. Ultimately, Finney encourages the Church to embrace its identity in Christ, trusting Him for protection, holiness, and the ability to bear fruit for God.
The Companions as the Bride of the Lord
By T. Austin-Sparks0The Bride of ChristCompanionship with GodISA 54:5ISA 62:5JER 3:14JER 31:31T. Austin-Sparks emphasizes the profound relationship between God and His people, portraying the Church as the Bride of Christ. He reflects on the Old Testament's depiction of Israel as God's bride, highlighting God's everlasting love and the disappointment caused by Israel's unfaithfulness. The sermon transitions to the New Testament, where the Church is presented as the new bride, called to reveal God's glory and expand His family. Sparks urges believers to embrace their identity as companions of Christ, fulfilling their purpose for His pleasure and glory. He concludes with a call to remain faithful and not miss the heavenly calling that God has for each believer.
Adultery and Apostasy: The Bride and Bridegroom
By Francis Schaeffer0EXO 20:14JER 3:14JHN 3:282CO 11:2EPH 5:22REV 17:1Francis Schaeffer delves into Ephesians 5:21-32, emphasizing the profound connection between Christ and the church as His bride, mirroring the marriage relationship between husband and wife. The Bible portrays believers as individually the bride of Christ and collectively as the church being His bride, highlighting the mystery of Christ as the divine Bridegroom. Schaeffer explores the significance of the bride and Bridegroom symbolism in both the Old and New Testaments, underscoring the beauty of marriage and the deep relationship between God and His people. He addresses the seriousness of sexual immorality in relation to the sacredness of the marriage relationship and the spiritual adultery that occurs when believers turn away from Christ.
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Jamieson-Fausset-Brown Bible Commentary
I am married--literally, "I am Lord," that is, husband to you (so Jer 31:32; compare Hos 2:19-20; Isa 54:5). GESENIUS, following the Septuagint version of Jer 31:32, and Paul's quotation of it (Heb 8:9), translates, "I have rejected you"; so the corresponding Arabic, and the idea of lordship, may pass into that of looking down upon, and so rejecting. But the Septuagint in this passage translates, "I will be Lord over you." And the "for" has much more force in English Version than in that of GESENIUS. The Hebrew hardly admits the rendering though [HENGSTENBERG]. take you one of a city--Though but one or two Israelites were in a (foreign) city, they shall not be forgotten; all shall be restored (Amo 9:9). So, in the spiritual Israel, God gathers one convert here, another there, into His Church; not the least one is lost (Mat 18:14; Rom 11:5; compare Jer 24:5-7). family--a clan or tribe.
John Gill Bible Commentary
Turn, O backsliding children, saith the Lord,.... All of them were children by national adoption, and some by special grace, and yet "backsliders", O monstrous ingratitude! "backsliders", and yet "children", still the relation continues, O marvellous grace! God's own children may backslide, and often do; either in heart, when love waxes cold, faith declines, zeal wanting; when they get into a carnal sleepy frame of spirit, and have not that quick sense of sin, and of duty, as heretofore: or in practice, when private prayer is restrained; public worship is neglected; get into bad company, and fall into gross sins; all which is owing to the prevalence of indwelling sin, the force of Satan's temptations, and the enticing snares of the world; but God will not leave them, he calls unto them again and again to turn unto him by repentance, and to doing their first works; which calls, at length, through powerful grace, become effectual; see Jer 3:22 and the arguments used to engage to it follow, for I am married unto you; in a civil sense as a nation, Jer 31:32, and in a spiritual sense to a remnant of them; Christ is the bridegroom, the church is the bride, which he has secretly betrothed to himself in eternity; openly in time, at the conversion of everyone of them; and will more publicly at the last day, when all are gathered in and prepared for him. This relation, as it is a very near one, so it is very astonishing, considering the disparity between the two parties, and it always continues; love, the bond of it, never alters; the covenant, in which this transaction is carried on, is ever sure; and Christ always behaves agreeably to it; wherefore it is base ingratitude to backslide; and reason there is sufficient why his backsliding spouse should return to him. The Septuagint version is, "because I will rule over you." agreeable to which is Jarchi's note, "because I am your Lord, and it is not for my glory, (or honour) to leave you in the hand of enemies.'' Kimchi's father interprets the word used by "I loath you", or I am weary of you; the reverse of which is the Targum, "for I am well pleased with you;'' and so the Syriac version, "I delight in you"; which carries in it a much more engaging argument to return, and agrees with what follows: and I will take you one of a city, and two of a family: or tribe, or country; for sometimes a whole country is called a family, as in Jer 1:15 and here it must design more than a city; for otherwise there are many families in a city; the meaning is, according to Kimchi, that though there may be but one Jew in a city of the Gentiles, or two only in a nation, the Lord would take them from thence; and, according to others, that though one or two, or a few, here and there one of the backsliders, should return to him by true repentance, he would receive them graciously; the smallness of their number would be no objection to him; which is a sense not to be despised: but the phrase seems to denote the distinguishing grace of God to his people; which appears in the choice of them in his Son; the redemption of them by him; and the sanctification of them by his Spirit; and very few are the objects of his grace, as it were one of a city, and two of a tribe; however, they shall none of them be lost, notwithstanding their backslidings, to which they are bent: for it is added, and I will bring you to Zion; to the church of God here, a Gospel church state, whither to come is the great privilege of the saints, Heb 12:22 and to the Zion above, the heavenly state, where all the chosen and ransomed, and sanctified ones, shall come, with songs, and everlasting joy upon their heads, Isa 35:10 and all as the fruit of distinguishing and efficacious grace.
Tyndale Open Study Notes
3:14 Return home: The Lord had spoken to all Israel as a husband to an adulterous wife, but now he refers to Israel as wayward children. The Lord would bring selected exiles back to the Promised Land (31:6, 32; Hos 2:19-20; Rom 11:5). • to the land of Israel: Hebrew to Zion.