Jeremiah 3:4
Verse
Context
The Wages of the Harlot
3Therefore the showers have been withheld, and no spring rains have fallen. Yet you have the brazen look of a prostitute; you refuse to be ashamed. 4Have you not just called to Me, ‘My Father, You are my friend from youth. 5Will He be angry forever? Will He be indignant to the end?’ This you have spoken, but you keep doing all the evil you can.”
Summary
Commentary
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Henceforward, forsooth, it calls upon its God, and expects that His wrath will abate; but this calling on Him is but lip-service, for it goes on in its sins, amends not its life. הלוא, nonne, has usually the force of a confident assurance, introducing in the form of a question that which is held not to be in the least doubtful. מעתּה, henceforward, the antithesis to מעולם, Jer 2:20, Jer 2:27, is rightly referred by Chr. B. Mich. to the time of the reformation in public worship, begun by Josiah in the twelfth year of his reign, and finally completed in the eighteenth year, 2 Chron 34:3-33. Clearly we cannot suppose a reference to distress and anxiety excited by the drought; since, in Jer 3:3, it is expressly said that this had made no impression on the people. On אבי, cf. Jer 2:27. אלּוּף נערי (cf. Pro 2:17), the familiar friend of my youth, is the dear beloved God, i.e., Jahveh, who has espoused Israel when it was a young nation (Jer 2:2). Of Him it expects that He will not bear a grudge for ever. נטר, guard, then like τηρεῖν, cherish ill-will, keep up, used of anger; see on Lev 19:18; Psa 103:9, etc. A like meaning has ישׁמר, to which אף, iram, is to be supplied from the context; cf. Amo 1:11. - Thus the people speaks, but it does evil. דּבּרתּי, like קראתי in Jer 3:4, is 2nd pers. fem.; see in Jer 2:20. Hitz. connects דּבּרתּי so closely with ותּעשׂי as to make הרעות the object to the former verb also: thou hast spoken and done the evil; but this is plainly contrary to the context. "Thou speakest" refers to the people's saying quoted in the first half of the verse: Will God be angry for ever? What they do is the contradiction of what they thus say. If the people wishes that God be angry no more, it must give over its evil life. הרעות, not calamity, but misdeeds, as in Jer 2:33. תּוּכל, thou hast managed it, properly mastered, i.e., carried it through; cf. Sa1 26:25; Kg1 22:22. The form is 2nd pers. fem., with the fem. ending dropped on account of the Vav consec. at the end of the discourse, cf. Ew. 191, b. So long as this is the behaviour of the people, God cannot withdraw His anger.
Jamieson-Fausset-Brown Bible Commentary
from this time--not referring, as MICHAELIS thinks, to the reformation begun the year before, that is, the twelfth of Josiah; it means--now at once, now at last. me--contrasted with the "stock" whom they had heretofore called on as "father" (Jer 2:27; Luk 15:18). thou art--rather, "thou wast." guide of . . . youth--that is, husband (Jer 2:2; Pro 2:17; Hos 2:7, Hos 2:15). Husband and father are the two most endearing of ties.
John Gill Bible Commentary
Wilt thou not from this time cry unto me,.... These words are either a confirmation and proof of that impudence with which these people are charged; for had they not been impudent, or had not a forehead like a whorish woman; or were they truly ashamed, they would have cried to the Lord henceforward; called upon him; claimed their relation to him; and owned his favours in time past: or, if they had not been impudent, they would not have dared from this time to have called God their Father and their guide, when they had so wickedly sinned against him; so that this is a charge of hypocrisy and deceit, calling God their Father and guide, when they were at the same time worshipping idols: or rather they are expressive of the wondrous grace and goodness of God towards this people, that had so highly offended him, yet he expostulates with them, puts words into their mouths to return unto him with, saying: my father; I have sinned against thee, and am not worthy of the relation, yet receive me as a returning prodigal: thou art the guide of my youth; or, "hast been": I acknowledge the favours I have received in time past, which is an aggravation of my sin; reject me not, but receive me graciously into thy favour; see Hos 14:2, so the Targum interprets the words as a prayer, "wilt thou not from this time pray before me, saying, thou art my Lord, my Redeemer, which art of old?'' or else they point to them their duty, what they ought to do from henceforward; that seeing the Lord had withheld from them the former and latter rain for their idolatry, it became them to return to him by repentance; and to call upon him, who had been their Father and their guide in time past, to have mercy on them, and avert his judgments from them.
Tyndale Open Study Notes
3:4-5 Instead of confessing their sins, the people tried to cover them over with sweet talk. However, God saw through their deception. They were inadvertently correct that he would not be angry forever (Ps 103:9; Isa 57:16; Mal 1:6), though he promised to vent his wrath (Jer 4:7).
Jeremiah 3:4
The Wages of the Harlot
3Therefore the showers have been withheld, and no spring rains have fallen. Yet you have the brazen look of a prostitute; you refuse to be ashamed. 4Have you not just called to Me, ‘My Father, You are my friend from youth. 5Will He be angry forever? Will He be indignant to the end?’ This you have spoken, but you keep doing all the evil you can.”
- Scripture
- Sermons
- Commentary
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Henceforward, forsooth, it calls upon its God, and expects that His wrath will abate; but this calling on Him is but lip-service, for it goes on in its sins, amends not its life. הלוא, nonne, has usually the force of a confident assurance, introducing in the form of a question that which is held not to be in the least doubtful. מעתּה, henceforward, the antithesis to מעולם, Jer 2:20, Jer 2:27, is rightly referred by Chr. B. Mich. to the time of the reformation in public worship, begun by Josiah in the twelfth year of his reign, and finally completed in the eighteenth year, 2 Chron 34:3-33. Clearly we cannot suppose a reference to distress and anxiety excited by the drought; since, in Jer 3:3, it is expressly said that this had made no impression on the people. On אבי, cf. Jer 2:27. אלּוּף נערי (cf. Pro 2:17), the familiar friend of my youth, is the dear beloved God, i.e., Jahveh, who has espoused Israel when it was a young nation (Jer 2:2). Of Him it expects that He will not bear a grudge for ever. נטר, guard, then like τηρεῖν, cherish ill-will, keep up, used of anger; see on Lev 19:18; Psa 103:9, etc. A like meaning has ישׁמר, to which אף, iram, is to be supplied from the context; cf. Amo 1:11. - Thus the people speaks, but it does evil. דּבּרתּי, like קראתי in Jer 3:4, is 2nd pers. fem.; see in Jer 2:20. Hitz. connects דּבּרתּי so closely with ותּעשׂי as to make הרעות the object to the former verb also: thou hast spoken and done the evil; but this is plainly contrary to the context. "Thou speakest" refers to the people's saying quoted in the first half of the verse: Will God be angry for ever? What they do is the contradiction of what they thus say. If the people wishes that God be angry no more, it must give over its evil life. הרעות, not calamity, but misdeeds, as in Jer 2:33. תּוּכל, thou hast managed it, properly mastered, i.e., carried it through; cf. Sa1 26:25; Kg1 22:22. The form is 2nd pers. fem., with the fem. ending dropped on account of the Vav consec. at the end of the discourse, cf. Ew. 191, b. So long as this is the behaviour of the people, God cannot withdraw His anger.
Jamieson-Fausset-Brown Bible Commentary
from this time--not referring, as MICHAELIS thinks, to the reformation begun the year before, that is, the twelfth of Josiah; it means--now at once, now at last. me--contrasted with the "stock" whom they had heretofore called on as "father" (Jer 2:27; Luk 15:18). thou art--rather, "thou wast." guide of . . . youth--that is, husband (Jer 2:2; Pro 2:17; Hos 2:7, Hos 2:15). Husband and father are the two most endearing of ties.
John Gill Bible Commentary
Wilt thou not from this time cry unto me,.... These words are either a confirmation and proof of that impudence with which these people are charged; for had they not been impudent, or had not a forehead like a whorish woman; or were they truly ashamed, they would have cried to the Lord henceforward; called upon him; claimed their relation to him; and owned his favours in time past: or, if they had not been impudent, they would not have dared from this time to have called God their Father and their guide, when they had so wickedly sinned against him; so that this is a charge of hypocrisy and deceit, calling God their Father and guide, when they were at the same time worshipping idols: or rather they are expressive of the wondrous grace and goodness of God towards this people, that had so highly offended him, yet he expostulates with them, puts words into their mouths to return unto him with, saying: my father; I have sinned against thee, and am not worthy of the relation, yet receive me as a returning prodigal: thou art the guide of my youth; or, "hast been": I acknowledge the favours I have received in time past, which is an aggravation of my sin; reject me not, but receive me graciously into thy favour; see Hos 14:2, so the Targum interprets the words as a prayer, "wilt thou not from this time pray before me, saying, thou art my Lord, my Redeemer, which art of old?'' or else they point to them their duty, what they ought to do from henceforward; that seeing the Lord had withheld from them the former and latter rain for their idolatry, it became them to return to him by repentance; and to call upon him, who had been their Father and their guide in time past, to have mercy on them, and avert his judgments from them.
Tyndale Open Study Notes
3:4-5 Instead of confessing their sins, the people tried to cover them over with sweet talk. However, God saw through their deception. They were inadvertently correct that he would not be angry forever (Ps 103:9; Isa 57:16; Mal 1:6), though he promised to vent his wrath (Jer 4:7).