Exegetical and Hermeneutical Commentary of Jeremiah 3:3
Therefore the showers have been withheld, and there hath been no latter rain; and thou hadst a whore’s forehead, thou refusedst to be ashamed.
3. no latter rain ] See ch. Jer 5:24, and for the general thought cp. Amo 4:6 ff. The wholly different rendering of the clause by LXX, though doubtless wrong, suggests an original Hebrew with the sense, And thy many friends (lovers or idols) were a snare to thee.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 3. There hath been no latter rain] The former rain, which prepared the earth for tillage, fell in the beginning of November, or a little sooner; and the latter rain fell in the middle of April, after which there was scarcely any rain during the summer.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Therefore the showers have been withholden, viz. by me, according to my threatening, Lev 26:19; Deu 28:23,24, i.e. a drought sent upon thee, either as a punishment of thy wickedness; thus public sins bring public judgments; or as an aggravation of it; and then it must be read though, as it often is; q. d. notwithstanding the great drought; and this the last words of the verse seem to favour. There hath been no latter rain: this, added to showers before mentioned, seems to imply there had been no former nor latter rain, the former for the springing of the corn, the latter for the plumping and ripening it; this coming a little before harvest.
Thou hadst a whores forehead: for all this, thou didst still remain impudent and obstinate, as ashamed of nothing, Jer 6:15; thus proverbially expressed, because shame doth first and mostly appear in the forehead. Thus antichrists impudence is expressed, Rev 17:5. And some ancient heretics were called effrontes.
Fuente: English Annotations on the Holy Bible by Matthew Poole
3. no latter rainessential tothe crops in Palestine; withheld in judgment (Le26:19; compare Joe 2:23).
whore’s forehead(Jer 8:12; Eze 3:8).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Therefore the showers have been withholden, and there hath been no latter rain,…. There were two seasons of the year when rain in common fell upon the land of Israel, called the former and the latter rain, and both are designed here. The former by , “showers”, so called from the multitude of drops in them: these showers, or the former rain, used to fall in the month Marchesvan, which answers to part of our October; it was in autumn, at the fall of the year, at seedtime, when great quantity of rain usually fell, to prepare the earth for sowing, and watering the seed sown; whence that month was sometimes called Bul, as Kimchi observes, from “mabbul”, a flood. The latter rain fell in Nisan, which answers to our March; it was in the spring, a little before harvest, which swelled the grain, made the skin the thinner, and the flower the finer. This is called : now, because of the idolatry of these people, those rains were withheld from them, as they were in the times of Ahab, 1Ki 17:1, which brought a famine upon them; and was a manifest token of the divine displeasure, and what was threatened them in case they sinned against the Lord,
De 28:23:
and thou hadst a whore’s forehead; was impudent and unconcerned, repented not of sin, or blushed for it, though such judgments were upon them; hence the Rabbins x say rains are not withheld but for impudence, according, to this Scripture:
thou refusedst to be ashamed; to be made ashamed by the admonitions of the prophets, or by the judgments of God; see Jer 5:3.
x T. Bab. Taanith, fol. 7. 2.
Fuente: John Gill’s Exposition of the Entire Bible
But the idolatrous race was not to be brought to reflection or turned from its evil ways, even when judgment fell upon it. God chastised it by withholding the rain, by drought; cf. Jer 14:1., Amo 4:7. , rain-showers (Deu 32:2), does not stand for the early rain ( ), but denotes any fall of rain; and the late rain (shortly before harvest) is mentioned along with it, as in Hos 6:3; Zec 10:1. But affliction made no impression. The people persisted in its sinful courses with unabashed effrontery; cf. Jer 5:3; Eze 3:7.
Fuente: Keil & Delitzsch Commentary on the Old Testament
Jeremiah proceeds with his severe reproof, — that the Jews were wholly given to wickedness, for they had altogether devoted themselves to superstitions, and also to unlawful alliances, and had in both instances despised God. He now shews how great and how strong was their obstinacy. Restrained, he says, have been the rains, there has not been the latter rain; yet the front of a harlot has been thine; as though he had said, that the Jews had not in any degree been subdued by punishment. It was a most atrocious wickedness to give no ear to pious warnings, when the prophets continually cried to them, and endeavored to restore them to the right way. That they thus hardened themselves against the addresses of the prophets, was a proof of the greatest impiety. But God tried also to restore them to himself by punishments, and those very heavy. He punished them with sterility; and the drought of which the Prophet speaks was no doubt so uncommon, that the Jews might perceive, had they a particle of a sound mind, that God was at war with them. It often happens that not a drop of rain fails from heaven; for we see that many summers are hot and dry: there is no doubt but that God then reminds us of our sins and exhorts us to repent. But as familiarity makes us to overlook God’s judgments, he sometimes punishes us in a new and unusual manner. I doubt not then but that the Prophet, by saying, Restrained have been rains from them, refers to some extraordinary instance of God’s vengeance, whereby the Jews might have perceived, except they were extremely besotted, that God was opposed to and displeased with them. (75)
The import of what is said is, — that the Jews had not only run here and there through a mad impulse, according to their own wills and inclinations, but that they had also been checked by evident judgments, since God had from heaven openly shewed himself to be the vindicator of his own glory, and as there had been so great a drought, that it appeared clear that the curse of the law had been fulfilled towards them,
“
I will make heaven iron to you, and the earth brass.” (Lev 26:19)
As to the latter rain, we have said elsewhere that by this word is meant the rain which falls just before harvest; and it is called “latter” with reference to the harvest. For, as there is great heat in those eastern parts, they want rain before the harvest commences; the extreme heat of the sun would otherwise scorch up the grain. Hence, they especially look for the latter rain, which comes shortly before harvest — time. The other rain, in September and October, is called, on account of the sowing — time, a seasonable rain; for it soaks and moistens the seed, that it may strike roots and gather rigor and strength. The object is to shew, that God had from heaven given to the Jews manifest tokens of his displeasure, and yet without any benefit; for they had the front of a harlot, and felt no shame; that is, they were moved by no judgments of God, and could not bear to be corrected.
(75) It is usual to render the ו before “restrained,” “therefore;” but the sentence will read better, connected as it is with the latter part of the previous verse, by giving it its most common meaning, —
And restrained have been the showers, And the latter rain has not been; Yet the front of a wanton woman hast thou had, Thou hast refused to be made ashamed.
This last verb is in the Infinitive Huphal. It means in Hiphil, to make ashamed; and then in Huphal, to be made ashamed. The Targum expresses thus the general sense of the last line, “Thou hast been unwilling to humble thyself.” The rest of the verse is rendered almost literally. The Septuagint and the Arabic wander very far from the Hebrew. The Vulgate is a literal version, and the Syriac is nearly so, only it connects “wickedness, “in the last verse, with restrained, thus, —
And for thy wickedness have been restrained the dews.
And it is not improbable but that this was the original reading. — Ed.
Fuente: Calvin’s Complete Commentary
(3) Therefore the showers . . .Outward calamities were looked upon as chastisements for these sins. There had apparently been a severe drought in the reign of Josiah (Jer. 9:12; Jer. 25:1-6). There had been no showers in spring, no latter rain in autumn. So like calamities are described in Amo. 4:7; Hag. 1:11; Joe. 1:18-20. The influence of the newly-discovered book of Deuteronomy (2Ch. 34:14; 2Ki. 22:8) had doubtless given a fresh emphasis to this view of natural disasters.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
3. Showers have been withholden Perhaps, in some cases, in an extraordinary and miraculous way, as in the time of Ahab; and yet the statement should by no means be confined to so narrow an application. Drought, famine, and all other types of natural evil, are all for the one purpose of spiritual correction, rectification, and development.
Fuente: Whedon’s Commentary on the Old and New Testaments
Jer 3:3. Therefore the showers have been withholden The general import of this passage is, that though God had begun in some degree to chastise his people (as he threatened, Lev 26:19. Deu 28:23.) with a view to their reformation, his chastisement had not produced the desired effect; for they continued as abandoned as before, without shewing the least sign of shame or remorse. By the showers we are to understand what is otherwise called the former or first rain, being the first that falls in autumn after a long summer’s drought, which is usually terminated in Judea and the neighbouring countries by heavy showers which last for some days. In Judaea, according to Dr. Shaw, who, as Mr. Harmer well observes, must have learnt it by inquiries from the inhabitants of the country, the beginning of November is the time of the first descent of rain; though in other parts of Syria it happens sooner. The latter rain is that which generally comes about the middle of April; after which it seldom or never rains during the whole summer. And therefore when at the prayer of Samuel the Lord sent thunder and rain in the time of wheat harvest, as we read 1Sa 12:17-18 such an unusual phaenomenon, happening immediately according to the prophet’s prediction, was justly considered as an authentic sign of his having spoken by the divine authority. But we are not to conclude, as some have done, that between the former and latter rains there was no more rain during the whole winter. The fact is otherwise; for besides what are sometimes called the second rains, which commonly succeed the first after an interval of fine weather for a number of days, the winter months are more or less indiscriminately wet, as may be collected from sundry passages in Scripture, as well as from the accounts of travellers who have been in those parts. However, the former and latter, or, as we may call them, the autumnal and vernal rains are particularly distinguished, because on the regular returns of these the plentiful harvests essentially depend; the former being absolutely requisite for seed-time, and the latter for filling the ears of corn before the harvest comes on. I say, the former for seed-time; for Mr. Harmer very justly reproves those who suppose the former rain not to come till after sowing, to make the seed take root; for the Arabs of Barbary, he says, break up their grounds after the first rains in order to sow wheat; and the sowing of barley, &c. is still later; and at Aleppo too the ploughing does not commence till after the rainy season is come. And we may fairly presume the case to be the same in Judea; since after the long dry weather the parched ground would naturally require some previous moistening, before it could be put in fit order for receiving the seed. But not only the crops of grain must suffer by the suspension or failure of either the first or latter rains, or of both; but by the uncommon lengthening of the summer drought the pasturage would fail for the cattle, and the fountains and reservoirs, or cisterns of waters, whence the people of that country had their chief or only supply, would be exhausted and dried up; so that there would be at least as much danger of perishing by thirst as by famine. See Harmer’s Observations, vol. 1 Chronicles 1 concerning the weather in the holy land.
Fuente: Commentary on the Holy Bible by Thomas Coke
Jer 3:3 Therefore the showers have been withholden, and there hath been no latter rain; and thou hadst a whore’s forehead, thou refusedst to be ashamed.
Ver. 3. Therefore the showers have been withholden. ] Drought and dearth have ensued upon thy sin. By showers here understand the former rain, called also the seeds’ rain. Isa 30:23
And there hath been no latter rain.
And thou hadst a whore’s forehead.] Quam pudet non esse impudentem; a that can blush no more than a sackbut. We have heard, saith a reverend writer, of virgins, which at first seemed modest, blushing at the motions of an honest love, who, being once corrupt and debauched, have grown flexible to easy entreaties to unchastity, and from thence boldly lascivious, so as to solicit others, so as to prostitute themselves to all comers, yea, as the casuists complain of some Spanish brothels, b to an unnatural filthiness. The modest beginnings of sin will make way for immodest proceedings. Let men take heed of that , i.e., inverecundia, shamelessness, that Caligula liked so well in himself, and that the heretics, called Effrontes, professed. It is a hard thing to have a brazen face and a broken heart.
a Augustine.
b Dr Hall’s Remedy of Profan., p. 179.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
showers . . . withholden. Reference to Pentateuch (Lev 26:19. Deu 11:17; Deu 28:23). App-92.
forehead. Put by Figure of speech Metonymy (of Adjunct), for impudence.
Fuente: Companion Bible Notes, Appendices and Graphics
the showers: Jer 9:12, Jer 14:4, Jer 14:22, Lev 26:19, Deu 28:23, Isa 5:6, Joe 1:16-20, Amo 4:7, Hag 1:11
latter rain: Jer 5:24
a whore’s: Jer 5:3, Jer 6:15, Jer 8:12, Jer 44:16, Jer 44:17, Eze 3:7, Eze 16:30-34, Zep 3:5
thou refusedst: Jer 5:3, Neh 9:17, Zec 7:11, Zec 7:12, Heb 12:25
Reciprocal: Gen 19:5 – General Gen 19:9 – Stand Gen 19:34 – General Gen 39:7 – Lie Num 25:6 – in the sight of Moses 1Sa 2:23 – by all 2Sa 16:22 – went in Ezr 9:6 – I am ashamed Pro 21:29 – hardeneth Isa 3:9 – The show Isa 48:4 – thy brow Isa 55:7 – the wicked Isa 57:10 – therefore Jer 5:25 – General Jer 36:2 – against Israel Eze 2:4 – they Hos 7:10 – the pride Joe 2:23 – he will Rom 6:21 – whereof 2Th 3:14 – that he
Fuente: The Treasury of Scripture Knowledge
Jer 3:3. The prediction was made In the preceding chapter that Israel would come to be ashamed of her harlotry. This verse is not a prediction but is a charge as to her condition of mind at t.he time of the writing. The withholding of rain and other natural blessings had been threatened many years before. (See Lev 26:19-20.)
Fuente: Combined Bible Commentary
Jer 3:3. Therefore the showers have been withholden Namely, by me, according to my threatening, Lev 26:19; Deu 28:23-24; that is, a drought was sent upon their land, either as a punishment of their wickedness, public sins bringing public judgments, or as an aggravation of it, in which case the clause ought to be read, Though the showers, &c.; that is, notwithstanding the great drought, whereby thou hast been chastised, thou hast not been brought to repentance; and there hath been no latter rain Though the latter rain hath been withheld as well as the former: concerning which two seasons of rain, see notes on Deu 11:14, and Pro 16:15. Thou hadst a whores forehead Notwithstanding all this, thou didst still remain impudent and obstinate, as one ashamed of nothing. The general import of the passage is, that though God had begun, in some degree, to chastise his people, as he had threatened, with a view to their reformation, his chastisements had not produced the desired effect, for they continued as abandoned as before, without showing the least sign of shame or remorse. Blaney.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
3:3 Therefore the showers have been withheld, and there hath been no {f} latter rain; and thou hadst an {g} harlot’s forehead, thou didst refuse to be ashamed.
(f) As God threatened by his law, De 28:24 .
(g) You would never be ashamed of your acts and repent: and this impudency is common to idolaters, who will not cease, though they are openly convicted.
Fuente: Geneva Bible Notes
Consequently the Lord had withheld rain from the land, as He had threatened to do if His people departed from Him (Lev 26:19; Deu 28:23-24). In the spring, when the people needed rain so their crops would mature, the heavens were dry. In spite of this punishment they refused to repent. They did not feel shame for their apostasy but instead behaved brazenly. To have a "harlot’s forehead" was to be brazenfaced. [Note: Graybill, p. 662.]
"God’s withholding of the rains should have indicated clearly enough to the people that their fertility rites ensured nothing; the God of covenant was as much Lord of the natural world as he was of the events of history." [Note: Craigie, p. 52.]