Jeremiah 4:3
Verse
Context
A Plea to Return
2and if you can swear, ‘As surely as the LORD lives,’ in truth, in justice, and in righteousness, then the nations will be blessed by Him, and in Him they will glory.” 3For this is what the LORD says to the men of Judah and Jerusalem: “Break up your unplowed ground, and do not sow among the thorns. 4Circumcise yourselves to the LORD, and remove the foreskins of your hearts, O men of Judah and people of Jerusalem. Otherwise, My wrath will break out like fire and burn with no one to extinguish it, because of your evil deeds.”
Sermons
Leonard Ravenhill
Bill McLeod
Vance HavnerVance Havner
Michael HowardLeonard Ravenhill
Rolfe BarnardSummary
Commentary
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Threatening of Judgment upon Jerusalem and Judah. - If Judah and Jerusalem do not reform, the wrath of God will be inevitably kindled against them (Jer 4:3, Jer 4:4). Already the prophet sees in spirit the judgment bursting in upon Judah from the north, to the dismay of all who were accounting themselves secure (Jer 4:5-10). Like a hot tempest-blast it rushes on, because of the wickedness of Jerusalem (Jer 4:11-18), bringing desolation and ruin on the besotted people, devastating the whole land, and not to be turned aside by any meretricious devices (Jer 4:19-31). Jer 4:3-4 "For thus hath Jahveh spoken to the men of Judah and to Jerusalem: Break up for yourselves new ground, and sow not among thorns. Jer 4:4. Circumcise yourselves to Jahveh, and take away the foreskins of your heart, men of Judah and inhabitants of Jerusalem, lest my fury break forth like fire and burn unquenchably, because of the evil of your doings." The exhortation to a reformation of life is attached by כּי, as being the ground of it, to the preceding exhortation to return. The אם תּשׁוּב, Jer 4:1, contained the indirect call to repent. In Jer 4:1 this was addressed to Israel. In Jer 4:3 the call comes to Judah, which the prophet had already in his eye in Jer 3; cf. Jer 3:7-8, Jer 3:10-11. The transition from Israel to Judah in the phrase: for thus saith Jahveh, is explained by the introduction of a connecting thought, which can without difficulty be supplied from the last clause of Jer 4:2; the promise that the nations bless themselves in Jahveh will come to be fulfilled. The thought to be supplied is: this conversion is indispensable for Judah also, for Judah too must begin a new life. Without conversion there is no salvation. The evil of their doings brings nought but heavy judgments with it. אישׁ, as often, in collective sense, since the plural of this word was little in use, see in Jos 9:6. ניר לו ניר, as in Hos 10:12, plough up new land, to bring new untilled soil under cultivation - a figure for the reformation of life; as much as to say, to prepare new ground for living on, to begin a new life. Sow not among thorns. The seed-corns are the good resolutions which, when they have sunk into the soil of the mind, should spring up into deeds (Hitz.). The thorns which choke the good seed as it grows (Mat 13:7) are not mala vestra studia (Ros.), but the evil inclinations of the unrenewed heart, which thrive luxuriantly like thorns. "Circumcise you to the Lord" is explained by the next clause: remove the foreskins of your heart. The stress lies in ליהוה; in this is implied that the circumcision should not be in the flesh merely. In the flesh all Jews were circumcised. If they then are called to circumcise themselves to the Lord, this must be meant spiritually, of the putting away of the spiritual impurity of the heart, i.e., of all that hinders the sanctifying of the heart; see in Deu 10:16. The plur. ערלות is explained by the figurative use of the word, and the reading ערלת, presented by some codd., is a correction from Deu 10:16. The foreskins are the evil lusts and longings of the heart. Lest my fury break forth like fire; cf. Jer 7:20; Amo 5:6; Psa 89:47. 'מפּני רע מ as in Deu 28:20. This judgment of wrath the prophet already in spirit sees breaking on Judah.
Jamieson-Fausset-Brown Bible Commentary
Transition to Judah. Supply mentally. All which (the foregoing declaration as to Israel) applies to Judah. and Jerusalem--that is, and especially the men of Jerusalem, as being the most prominent in Judea. Break . . . fallow ground--that is, Repent of your idolatry, and so be prepared to serve the Lord in truth (Hos 10:12; Mat 13:7). The unhumbled heart is like ground which may be improved, being let out to us for that purpose, but which is as yet fallow, overgrown with weeds, its natural product.
John Gill Bible Commentary
For thus saith the Lord to the men of Judah and Jerusalem,.... The two tribes of Judah and Benjamin, who were at the time of this prophecy in their own land; and so are distinguished from Israel the ten tribes, who were in captivity; unless the same persons should be meant, who were called by these several names, the people of the Jews; and it was in Judea that our Lord appeared in the flesh, and to the inhabitants thereof he ministered, he was the minister of the circumcision; and so to the inhabitants of Jerusalem, whom he called to repentance, and would have gathered, Mat 23:37, break up your fallow ground; this is ground that lies untilled, not ploughed, nor sown, on which nothing grows but the produce of nature, as weeds, thorns, briers, &c. is common to men and beasts, and is trodden upon, and, so is hard and unsusceptible of seed; which, if it accidentally falls upon it, makes no impression on it, and is not received by it; and the breaking of it up is by the plough. The "fallow ground" fitly represents the hearts of unregenerate men, which are unopened to the word, and unbroken by it; nor have they the seed of divine grace sown in them; but are destitute of faith, hope, love, fear, and the like; there is nothing grows there but the weeds of sin and corruption; and are like a common beaten road; are the common track of sin, where lusts pass to and fro, and dwell; and so are hardened and obdurate, as hard as a stone, yea, harder than the nether millstone; and who, though they may occasionally be under the word, it makes no impression on them; it has no place in them, but is like the seed that falls by the wayside, Mat 13:4, unless divine power attends it; for the Gospel is the plough, and ministers are the ploughmen; but it is the Lord alone that makes it effectual to the breaking up the fallow ground of men's hearts, Luk 9:62, but when the Lord puts his hand to the plough it enters within, and opens the heart; it is quick, powerful, and sharp; it cuts deep, and makes long and large furrows, even strong convictions of sin; it throws a man's inside outward, as the plough does the earth; and lays all the wicked of his heart open to him; and roots up the pride, the vanity, and boasting of the creature, and other lusts; and so makes way for the seed of divine grace to be sown there: and sow not among thorns; or, "that ye may not sow among thorns" (o); for, unless the fallow ground is broken up, it will be no other than sowing among thorns; and unless the hearts of men are opened by the power and grace of God, they will not attend to the things that are spoken; preaching and eating the word will be like sowing among thorns; cares of this world, the deceitfulness of riches, the pleasures of life, and the lusts thereof, which are comparable to thorns, because pricking, perplexing, and distressing, and because vain and unprofitable, choke the word, and make it unfruitful; see Mat 13:7, now this exhortation in the text does not suppose power in man to break up and open his heart; but to show his want of renewing grace; the necessity of it; and the danger he is in without it; and to awaken in him a concern for it; see Eze 18:31. The words may be applied to backsliding professors, since backsliding Israel and Judah are the persons addressed; and this may be done with great propriety and pertinence to the simile; for fallow ground is that which has been broke up and sown, and laid fallow. It is usual to till and sow two years, and lay fallow a third: and backsliding Christians look very much like fallow ground; so faithless, so lukewarm, and indifferent; so inattentive to the word, and unconcerned under it; so barren and unfruitful, as if they had never had any faith, or love, or good work in them; so that they need to be renewed in the spirit of their minds; to have a new face of things put upon them: and to have a clean heart, and a right spirit, created in them. The Targum is, "make to yourselves good works, and seek not salvation in sins.'' (o) "ut non seratis".
Matthew Henry Bible Commentary
The prophet here turns his speech, in God's name, to the men of the place where he lived. We have heard what words he proclaimed towards the north (Jer 3:12), for the comfort of those that were now in captivity and were humbled under the hand of God; let us now see what he says to the men of Judah and Jerusalem, who were now in prosperity, for their conviction and awakening. In these two verses he exhorts them to repentance and reformation, as the only way left them to prevent the desolating judgments that were ready to break in upon them. Observe, I. The duties required of them, which they are concerned to do. 1. They must do by their hearts as they do by their ground that they expect any good of; they must plough it up (Jer 4:3): "Break up your fallow-ground. Plough to yourselves a ploughing (or plough up your plough land), that you sow not among thorns, that you may not labour in vain, for your own safety and welfare, as those do that sow good seed among thorns and as you have been doing a great while. Put yourselves into a frame fit to receive mercy from God, and put away all that which keeps it from you, and then you may expect to receive mercy and to prosper in your endeavours to help yourselves." Note, (1.) An unconvinced unhumbled heart is like fallow-ground, ground untilled, unoccupied. It is ground capable of improvement; it is our ground, let out to us, and we must be accountable for it; but it is fallow; it is unfenced and lies common; it is unfruitful and of no advantage to the owner, and (which is principally intended) it is overgrown with thorns and weeds, which are the natural product of the corrupt heart; and, if it be not renewed with grace, rain and sunshine are lost upon it, Heb 6:7, Heb 6:8. (2.) We are concerned to get this fallow-ground ploughed up. We must search into our own hearts, let the word of God divide (as the plough does) between the joints and the marrow, Heb 4:12. We must rend our hearts, Joe 2:13. We must pluck up by the roots those corruptions which, as thorns, choke both our endeavours and our expectations, Hos 10:12. 2. They must do that to their souls which was done to their bodies when they were taken into covenant with God (Jer 4:4): "Circumcise yourselves to the Lord, and take away the foreskin of your heart. Mortify the flesh and the lusts of it. Pare off that superfluity of naughtiness which hinders your receiving with meekness the engrafted word, Jam 1:21. Boast not of, and rest not in, the circumcision of the body, for that is but a sign, and will not serve without the thing signified. It is a dedicating sign. Do that in sincerity which was done in profession by your circumcision; devote and consecrate yourselves unto the Lord, to be to him a peculiar people. Circumcision is an obligation to keep the law; lay yourselves afresh under that obligation. It is a seal of the righteousness of faith; lay hold then of that righteousness, and so circumcise yourselves to the Lord." II. The danger they are threatened with, which they are concerned to avoid. Repent and reform, lest my fury come forth like fire, which it is now ready to do, as that fire which came forth from the Lord and consumed the sacrifices, and which was always kept burning upon the altar and none might quench it; such is God's wrath against impenitent sinners, because of the evil of their doings. Note, 1. That which is to be dreaded by us more than any thing else is the wrath of God; for that is the spring and bitterness of all present miseries and will be the quintessence and perfection of everlasting misery. 2. It is the evil of our doings that kindles the fire of God's wrath against us. 3. The consideration of the imminent danger we are in of falling and perishing under this wrath should awaken us with all possible care to sanctify ourselves to God's glory and to see to it that we be sanctified by his grace.
Tyndale Open Study Notes
4:3-18 These verses bring the kingdom of Judah and its capital, Jerusalem, to center stage in God’s courtroom. The Lord decreed that he would judge Jerusalem at the hands of the Babylonians. 4:3 Sinners must intentionally face their rebellion and change their ways through confession and repentance (Hos 10:12; cp. Matt 13:1-9).
Jeremiah 4:3
A Plea to Return
2and if you can swear, ‘As surely as the LORD lives,’ in truth, in justice, and in righteousness, then the nations will be blessed by Him, and in Him they will glory.” 3For this is what the LORD says to the men of Judah and Jerusalem: “Break up your unplowed ground, and do not sow among the thorns. 4Circumcise yourselves to the LORD, and remove the foreskins of your hearts, O men of Judah and people of Jerusalem. Otherwise, My wrath will break out like fire and burn with no one to extinguish it, because of your evil deeds.”
- Scripture
- Sermons
- Commentary
A Burning Heart
By Leonard Ravenhill79K1:34:04ProphetJER 4:3JER 4:8JOL 1:11JOL 2:17In this sermon, the preacher references various verses from the Bible, including Jeremiah chapter 4 and Joel chapter 1. He emphasizes the need for repentance and laments the state of the world, where the commandments of God are being broken. The preacher also criticizes the idea of fulfilling the Great Commission solely through financial means, stating that true fulfillment of the Great Commission involves repentance and a message from God. He concludes by marveling at the greatness of God and questioning why He has not yet judged the world for its disobedience.
Break Up the Fallow Ground
By Bill McLeod2.3K38:12Fallow GroundJER 4:3In this sermon, the preacher focuses on the first parable of the seven parables in Matthew 13. He emphasizes that this parable is the key to understanding all the others. The parable talks about four different types of soil that represent the condition of people's hearts when they hear the word of God. The preacher explains each type of soil and the challenges that arise when the word of God is received in those conditions.
The Thorns and Thistles of Life
By Vance Havner1.8K29:49WorldlinessGEN 1:1JER 4:3MAT 13:7ROM 12:21CO 5:102CO 12:9EPH 3:20In this sermon, the preacher discusses the concept of divine providence and how it relates to the troubles and challenges that people face in life. He emphasizes that God's love and grace are limitless, and that even in the midst of difficulties, His love is always present. The preacher also acknowledges that the world is not perfect and that there are things like floods, storms, and droughts that cause devastation and suffering. However, he encourages listeners to trust in God's plan and reminds them that there is a future chapter where everything will be made right.
It's About Time
By Vance Havner1.5K38:08Christian LifePRO 28:13ISA 24:1JER 4:3MAT 6:33ROM 13:112CO 6:17JAS 4:8In this sermon, the preacher emphasizes that it is about time for God to intervene and address the iniquities and inequities of society. He highlights the disrespect and disregard for God's word, as well as the corruption and immorality prevalent in the world. The preacher acknowledges the importance of reaching out to the younger generation and speaking to them with authenticity and authority. He urges the congregation to seek the Lord and to cast away the works of darkness, emphasizing the need for righteousness and mercy. The sermon is based on passages from Psalm 119, Hosea 10, and Romans 13.
A Call for Revival
By Michael Howard1.4K17:29JER 4:3HOS 10:12JOL 2:12
This sermon emphasizes the need for spiritual revival, urging believers to seek the Lord fervently, break up the hardened areas in their lives, and repent of sins. It highlights the importance of genuine, heartfelt prayers, specificity in confession, and a deep hunger for God's presence. The speaker calls for a revival that cleanses the church, renews passion for God, and leads to a missionary awakening, sending believers out to share the Gospel.
He That Goeth
By Leonard Ravenhill1.3K44:11Christian LifePSA 126:1PSA 126:5JER 4:3LUK 7:30LUK 19:41In this sermon, the speaker discusses the concept of release and how it can manifest in different ways, whether natural, psychic, demonic, or through the anointing of the Holy Spirit. The speaker mentions the story of Paganini, a talented violinist who played on only one string after breaking the others. The sermon then focuses on Psalm 126, which speaks about the Lord turning the captivity of Zion and bringing joy and laughter. The speaker emphasizes the importance of having a vision from God, even though it may disrupt the status quo and bring weeping, as seen in Jeremiah 9:15. The sermon concludes by highlighting the power and paradoxical nature of the Bible, which can both comfort and challenge individuals.
Judgment Is Coming
By Rolfe Barnard1.2K50:15LEV 23:27PSA 34:18PSA 119:105ISA 55:6JER 4:3MAT 6:33REV 19:1In this sermon, the preacher discusses the concept of religion and its limitations. He emphasizes that religion allows people to feel alright but does not address their conduct. The congregation rejoices because they believe that God has finally intervened and brought judgment upon the religious system that keeps people in fear. The preacher shares a personal story of a man who confesses to stealing half a million dollars and how he realized that he needed to come clean before seeking salvation from God. The sermon also mentions the story of Noah and how he prepared an ark in obedience to God's warning of an impending judgment. The preacher concludes by sharing a story of a generous dairy farmer who donates his savings to buy radio time for the preacher's message.
The Solemn Thought
By Rolfe Barnard9351:03:20ISA 11:9JER 4:3JER 17:9MAT 6:33MAT 7:6PHP 2:10In this sermon, the preacher emphasizes the importance of recognizing the severity of sin and the need for salvation through Jesus Christ. He challenges the audience to believe in the punishment of sin and the necessity of God's wrath. The preacher highlights the urgency for revival and for the church to prioritize preaching the gospel in its true form, focusing on the sinfulness of humanity and the exaltation of Christ. He calls for a genuine response to the gospel, rather than just going through the motions, and emphasizes the need for a deep conviction of sin in order to truly accept Jesus.
Mark - the Sower, the Seed & the Soil 2
By J. Glyn Owen68251:43ParableJER 4:3MAT 6:33MRK 4:1JHN 2:5REV 3:14In this sermon, the preacher emphasizes the importance of taking the words of Jesus seriously, even if it may cause some discomfort. He draws a parallel to the book of Jeremiah, where the people of Judah were called to repent and turn back to God. The preacher highlights how our hearts and minds are often consumed by worldly distractions, preventing us from focusing on eternal and spiritual matters. He also mentions that the desire for wealth is a common distraction, leading to temptation and harmful desires. The sermon concludes with an exhortation to respond to the word of God with action and obedience.
On Eagles' Wings Pt 112
By Don Courville34227:23Radio ShowJER 2:19JER 4:3JER 5:1JER 5:4JER 8:8MAT 6:33GAL 6:7In this sermon, the speaker emphasizes the urgency for the Church to turn to God in order to avoid His judgment. The speaker expresses concern about the rampant AIDS virus and the need for the Church to understand its impact on society. The speaker believes that if the Church turns to God, the whole nation can turn as well. The sermon also highlights the importance of living a purposeful life and making every day count, as well as the need for revival and purity within the Church.
Breaking Up the Fallow Ground
By Charles Finney1RevivalSelf-ExaminationPSA 51:10JER 4:3EZK 36:26HOS 10:12MAT 13:15ROM 12:22CO 7:10GAL 6:7JAS 4:81JN 1:9Charles Finney emphasizes the necessity of breaking up the fallow ground of our hearts to prepare for a revival within the Church. He explains that fallow ground represents hearts that have become hardened and unproductive, and that true revival requires self-examination and a deep, honest confession of sins. Finney outlines practical steps for individuals to reflect on their spiritual state, confront their sins, and cultivate a heart receptive to God's Word. He warns that without this internal work, preaching and religious activities will be ineffective, leading to a fruitless faith. Ultimately, he calls for a commitment to this transformative process to experience genuine revival and spiritual awakening.
Letters on Revivals--No. 2.
By Charles Finney0RevivalConviction of SinPSA 51:17JER 4:3JHN 16:8ACT 1:8ROM 3:232CO 7:10GAL 5:22EPH 2:8JAS 4:101PE 5:6Charles Finney addresses the decline in the depth and effectiveness of modern revivals compared to those of the past, noting a lack of deep conviction of sin and humility among converts. He emphasizes that recent revivals often fail to probe the heart's depravity and guilt, leading to superficial conversions that lack the transformative power of the Holy Spirit. Finney calls for ministers to focus on exposing the true nature of sin and the necessity of divine influence in the revival process. He expresses concern that many ministers are hesitant to pursue revivals due to the disappointing outcomes of recent ones. Ultimately, he urges a return to the foundational principles that characterized earlier, more impactful revivals.
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Threatening of Judgment upon Jerusalem and Judah. - If Judah and Jerusalem do not reform, the wrath of God will be inevitably kindled against them (Jer 4:3, Jer 4:4). Already the prophet sees in spirit the judgment bursting in upon Judah from the north, to the dismay of all who were accounting themselves secure (Jer 4:5-10). Like a hot tempest-blast it rushes on, because of the wickedness of Jerusalem (Jer 4:11-18), bringing desolation and ruin on the besotted people, devastating the whole land, and not to be turned aside by any meretricious devices (Jer 4:19-31). Jer 4:3-4 "For thus hath Jahveh spoken to the men of Judah and to Jerusalem: Break up for yourselves new ground, and sow not among thorns. Jer 4:4. Circumcise yourselves to Jahveh, and take away the foreskins of your heart, men of Judah and inhabitants of Jerusalem, lest my fury break forth like fire and burn unquenchably, because of the evil of your doings." The exhortation to a reformation of life is attached by כּי, as being the ground of it, to the preceding exhortation to return. The אם תּשׁוּב, Jer 4:1, contained the indirect call to repent. In Jer 4:1 this was addressed to Israel. In Jer 4:3 the call comes to Judah, which the prophet had already in his eye in Jer 3; cf. Jer 3:7-8, Jer 3:10-11. The transition from Israel to Judah in the phrase: for thus saith Jahveh, is explained by the introduction of a connecting thought, which can without difficulty be supplied from the last clause of Jer 4:2; the promise that the nations bless themselves in Jahveh will come to be fulfilled. The thought to be supplied is: this conversion is indispensable for Judah also, for Judah too must begin a new life. Without conversion there is no salvation. The evil of their doings brings nought but heavy judgments with it. אישׁ, as often, in collective sense, since the plural of this word was little in use, see in Jos 9:6. ניר לו ניר, as in Hos 10:12, plough up new land, to bring new untilled soil under cultivation - a figure for the reformation of life; as much as to say, to prepare new ground for living on, to begin a new life. Sow not among thorns. The seed-corns are the good resolutions which, when they have sunk into the soil of the mind, should spring up into deeds (Hitz.). The thorns which choke the good seed as it grows (Mat 13:7) are not mala vestra studia (Ros.), but the evil inclinations of the unrenewed heart, which thrive luxuriantly like thorns. "Circumcise you to the Lord" is explained by the next clause: remove the foreskins of your heart. The stress lies in ליהוה; in this is implied that the circumcision should not be in the flesh merely. In the flesh all Jews were circumcised. If they then are called to circumcise themselves to the Lord, this must be meant spiritually, of the putting away of the spiritual impurity of the heart, i.e., of all that hinders the sanctifying of the heart; see in Deu 10:16. The plur. ערלות is explained by the figurative use of the word, and the reading ערלת, presented by some codd., is a correction from Deu 10:16. The foreskins are the evil lusts and longings of the heart. Lest my fury break forth like fire; cf. Jer 7:20; Amo 5:6; Psa 89:47. 'מפּני רע מ as in Deu 28:20. This judgment of wrath the prophet already in spirit sees breaking on Judah.
Jamieson-Fausset-Brown Bible Commentary
Transition to Judah. Supply mentally. All which (the foregoing declaration as to Israel) applies to Judah. and Jerusalem--that is, and especially the men of Jerusalem, as being the most prominent in Judea. Break . . . fallow ground--that is, Repent of your idolatry, and so be prepared to serve the Lord in truth (Hos 10:12; Mat 13:7). The unhumbled heart is like ground which may be improved, being let out to us for that purpose, but which is as yet fallow, overgrown with weeds, its natural product.
John Gill Bible Commentary
For thus saith the Lord to the men of Judah and Jerusalem,.... The two tribes of Judah and Benjamin, who were at the time of this prophecy in their own land; and so are distinguished from Israel the ten tribes, who were in captivity; unless the same persons should be meant, who were called by these several names, the people of the Jews; and it was in Judea that our Lord appeared in the flesh, and to the inhabitants thereof he ministered, he was the minister of the circumcision; and so to the inhabitants of Jerusalem, whom he called to repentance, and would have gathered, Mat 23:37, break up your fallow ground; this is ground that lies untilled, not ploughed, nor sown, on which nothing grows but the produce of nature, as weeds, thorns, briers, &c. is common to men and beasts, and is trodden upon, and, so is hard and unsusceptible of seed; which, if it accidentally falls upon it, makes no impression on it, and is not received by it; and the breaking of it up is by the plough. The "fallow ground" fitly represents the hearts of unregenerate men, which are unopened to the word, and unbroken by it; nor have they the seed of divine grace sown in them; but are destitute of faith, hope, love, fear, and the like; there is nothing grows there but the weeds of sin and corruption; and are like a common beaten road; are the common track of sin, where lusts pass to and fro, and dwell; and so are hardened and obdurate, as hard as a stone, yea, harder than the nether millstone; and who, though they may occasionally be under the word, it makes no impression on them; it has no place in them, but is like the seed that falls by the wayside, Mat 13:4, unless divine power attends it; for the Gospel is the plough, and ministers are the ploughmen; but it is the Lord alone that makes it effectual to the breaking up the fallow ground of men's hearts, Luk 9:62, but when the Lord puts his hand to the plough it enters within, and opens the heart; it is quick, powerful, and sharp; it cuts deep, and makes long and large furrows, even strong convictions of sin; it throws a man's inside outward, as the plough does the earth; and lays all the wicked of his heart open to him; and roots up the pride, the vanity, and boasting of the creature, and other lusts; and so makes way for the seed of divine grace to be sown there: and sow not among thorns; or, "that ye may not sow among thorns" (o); for, unless the fallow ground is broken up, it will be no other than sowing among thorns; and unless the hearts of men are opened by the power and grace of God, they will not attend to the things that are spoken; preaching and eating the word will be like sowing among thorns; cares of this world, the deceitfulness of riches, the pleasures of life, and the lusts thereof, which are comparable to thorns, because pricking, perplexing, and distressing, and because vain and unprofitable, choke the word, and make it unfruitful; see Mat 13:7, now this exhortation in the text does not suppose power in man to break up and open his heart; but to show his want of renewing grace; the necessity of it; and the danger he is in without it; and to awaken in him a concern for it; see Eze 18:31. The words may be applied to backsliding professors, since backsliding Israel and Judah are the persons addressed; and this may be done with great propriety and pertinence to the simile; for fallow ground is that which has been broke up and sown, and laid fallow. It is usual to till and sow two years, and lay fallow a third: and backsliding Christians look very much like fallow ground; so faithless, so lukewarm, and indifferent; so inattentive to the word, and unconcerned under it; so barren and unfruitful, as if they had never had any faith, or love, or good work in them; so that they need to be renewed in the spirit of their minds; to have a new face of things put upon them: and to have a clean heart, and a right spirit, created in them. The Targum is, "make to yourselves good works, and seek not salvation in sins.'' (o) "ut non seratis".
Matthew Henry Bible Commentary
The prophet here turns his speech, in God's name, to the men of the place where he lived. We have heard what words he proclaimed towards the north (Jer 3:12), for the comfort of those that were now in captivity and were humbled under the hand of God; let us now see what he says to the men of Judah and Jerusalem, who were now in prosperity, for their conviction and awakening. In these two verses he exhorts them to repentance and reformation, as the only way left them to prevent the desolating judgments that were ready to break in upon them. Observe, I. The duties required of them, which they are concerned to do. 1. They must do by their hearts as they do by their ground that they expect any good of; they must plough it up (Jer 4:3): "Break up your fallow-ground. Plough to yourselves a ploughing (or plough up your plough land), that you sow not among thorns, that you may not labour in vain, for your own safety and welfare, as those do that sow good seed among thorns and as you have been doing a great while. Put yourselves into a frame fit to receive mercy from God, and put away all that which keeps it from you, and then you may expect to receive mercy and to prosper in your endeavours to help yourselves." Note, (1.) An unconvinced unhumbled heart is like fallow-ground, ground untilled, unoccupied. It is ground capable of improvement; it is our ground, let out to us, and we must be accountable for it; but it is fallow; it is unfenced and lies common; it is unfruitful and of no advantage to the owner, and (which is principally intended) it is overgrown with thorns and weeds, which are the natural product of the corrupt heart; and, if it be not renewed with grace, rain and sunshine are lost upon it, Heb 6:7, Heb 6:8. (2.) We are concerned to get this fallow-ground ploughed up. We must search into our own hearts, let the word of God divide (as the plough does) between the joints and the marrow, Heb 4:12. We must rend our hearts, Joe 2:13. We must pluck up by the roots those corruptions which, as thorns, choke both our endeavours and our expectations, Hos 10:12. 2. They must do that to their souls which was done to their bodies when they were taken into covenant with God (Jer 4:4): "Circumcise yourselves to the Lord, and take away the foreskin of your heart. Mortify the flesh and the lusts of it. Pare off that superfluity of naughtiness which hinders your receiving with meekness the engrafted word, Jam 1:21. Boast not of, and rest not in, the circumcision of the body, for that is but a sign, and will not serve without the thing signified. It is a dedicating sign. Do that in sincerity which was done in profession by your circumcision; devote and consecrate yourselves unto the Lord, to be to him a peculiar people. Circumcision is an obligation to keep the law; lay yourselves afresh under that obligation. It is a seal of the righteousness of faith; lay hold then of that righteousness, and so circumcise yourselves to the Lord." II. The danger they are threatened with, which they are concerned to avoid. Repent and reform, lest my fury come forth like fire, which it is now ready to do, as that fire which came forth from the Lord and consumed the sacrifices, and which was always kept burning upon the altar and none might quench it; such is God's wrath against impenitent sinners, because of the evil of their doings. Note, 1. That which is to be dreaded by us more than any thing else is the wrath of God; for that is the spring and bitterness of all present miseries and will be the quintessence and perfection of everlasting misery. 2. It is the evil of our doings that kindles the fire of God's wrath against us. 3. The consideration of the imminent danger we are in of falling and perishing under this wrath should awaken us with all possible care to sanctify ourselves to God's glory and to see to it that we be sanctified by his grace.
Tyndale Open Study Notes
4:3-18 These verses bring the kingdom of Judah and its capital, Jerusalem, to center stage in God’s courtroom. The Lord decreed that he would judge Jerusalem at the hands of the Babylonians. 4:3 Sinners must intentionally face their rebellion and change their ways through confession and repentance (Hos 10:12; cp. Matt 13:1-9).