Exegetical and Hermeneutical Commentary of Jeremiah 3:11
And the LORD said unto me, The backsliding Israel hath justified herself more than treacherous Judah.
11 13. In spite of (i) greater privileges, ( a) succession of kings of the same family, ( b) the Temple, ( c) Levites; (ii) the warning example of Israel, Judah has proved faithless and hypocritical as well ( Jer 3:4). Therefore the prophet is bidden to look toward the North (Assyria) whither the captives had been led. Upon sincere acknowledgment of sin pardon will ensue.
Fuente: The Cambridge Bible for Schools and Colleges
Hath justified herself – Judah had had the benefit of the warning given by Israels example. Both abandon Yahwehs service for idolatry, but Israel is simply apostate, Judah is also false.
The verse is important,
(1) as accounting for the destruction of Jerusalem so soon after the pious reign of Josiah. Manassehs crimes had defiled the land, but it was by rejecting the reforms of Josiah that the people finally profaned it, and sealed their doom:
(2) As showing that it is not by the acts of its government that a nation stands or falls. Ahaz and Manasseh lent the weight of their influence to the cause of idolatry: Hezekiah and Josiah to the cause of truth. But the nation had to determine which should prevail. Excepting a remnant it embraced idolatry, and brought upon itself ruin: in the remnant the nation again revived Jer 24:5, Jer 24:7.
Fuente: Albert Barnes’ Notes on the Bible
Verse 11. Backsliding Israel hath justified herself more] She was less offensive in my eyes, and more excusable, than treacherous Judah. So it is said, Lu 18:14, the humbled publican went down to his house justified rather than the boasting Pharisee. The one was more to be pitied than the other, and more likely to receive the mercy of God.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Was less vile, hath more to say for herself; Judahs sin being greatly aggravated compared with Israel, Eze 16:51; 23:11. See Luk 18:14. For though Israels sins were more, and their idolatry continued, yet in Judah it was more heinous,
1. Because of their unruly headstrongness, that broke the reins and restraint which their external worship ought to have had upon them.
2. Because of their stupid security in not being warned by the judgments that they had seen befall Israel for the very same things.
3. Because of their intolerable pride, boasting that their state was still unshaken.
4. Because of their gross perfidiousness in making promises, and breaking them, which Israel did not, because she brought not herself under such solemn and frequent obligations: see Jer 3:7. Lastly, Because they were a great deal more zealous in their idolatries than Israel was, viz. under Manasseh, when they slew all the prophets of the Lord.
Fuente: English Annotations on the Holy Bible by Matthew Poole
11. justified herselfhas beenmade to appear almost just (that is, comparatively innocent) by thesurpassing guilt of Judah, who adds hypocrisy and treachery to hersin; and who had the example of Israel to warn her, but in vain(compare Eze 16:51; Eze 23:11).
more thanin comparisonwith.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And the Lord said unto me,…. To the Prophet Jeremiah, as in Jer 3:6 and at or about the same time:
the backsliding Israel hath justified herself more than treacherous Judah; that is, was comparatively more righteous; of the two she appeared the most righteous; though neither of them could vindicate their conduct, or justify themselves before God; see Lu 18:14. Judah was most to blame, because that after Israel committed idolatry, and was carried captive, she took no warning by it, but fell into the same sin; and in Manasseh’s time committed greater idolatries, and more wickedness, than ever Israel did; and more than even the Amorites themselves, and other Heathen nations, had done, 2Ki 21:6 and though a reformation was made in Josiah’s time, it was only feignedly, it was not cordial and hearty; and therefore she is all along here charged with perfidy and treachery.
Fuente: John Gill’s Exposition of the Entire Bible
Israel’s return, pardon, and blessedness. – Jer 3:11. “ And Jahveh said to me, The backsliding one, Israel, is justified more than the faithless one, Judah. Jer 3:12. Go and proclaim these words towards the north, and say, Turn, thou backsliding one, Israel, saith Jahveh; I will not look darkly on you, for I am gracious, saith Jahveh; I will not always be wrathful. Jer 3:13. Only acknowledge thy guilt, for from Jahveh thy God art thou fallen away, and hither and thither hast thou wandered to strangers under every green tree, but to my voice ye have not hearkened, saith Jahveh. Jer 3:14. Return, backsliding sons, saith Jahveh; for I have wedded you to me, and will take you, one out of a city and two out of a race, and will bring you to Zion; Jer 3:15. And will give you shepherds according to my heart, and they will feed you with knowledge ad wisdom. Jer 3:16. And it comes to pass, when ye increase and are fruitful in the land, in those days, saith Jahveh, they will no more say, ‘The ark of the covenant of Jahveh;’ and it will no more come to mind, and ye will not longer remember it or miss it, and it shall not be made again. Jer 3:17. In that time they shall call Jerusalem the throne of Jahveh; and to it all peoples shall gather themselves, because the name of Jahveh is at Jerusalem: and no longer shall they walk after the stubbornness of their evil heart. Jer 3:18. In those days shall the house of Judah go along with the house of Israel, and together out of the land of midnight shall they come into the land which I have given for an inheritance unto your fathers.” In Jer 3:11, from the comparison of the faithless Judah with the backsliding Israel, is drawn the conclusion: Israel stands forth more righteous than Judah. The same is said in other words by Eze 16:51.; cf. (Ezek.) Jer 23:11. in Piel is to show to be righteous, to justify. , her soul, i.e., herself. Israel appears more righteous than Judah, not because the apostasy and idolatry of the Israelites was less than that of the people of Judah; in this they are put on the same footing in Jer 3:6-10; in the like fashion both have played the harlot, i.e., stained themselves with idolatry (while by a rhetorical amplification the apostasy of Judah is in Jer 3:9 represented as not greater than that of Israel). But it is inasmuch as, in the first place, Judah had the warning example of Israel before its eyes, but would not be persuaded to repentance by Israel’s punishment; then again, Judah had more notable pledges than the ten tribes of divine grace, especially in the temple with its divinely-ordained cultus, in the Levitical priesthood, and in its race of kings chosen by God. Hence its fall into idolatry called more loudly for punishment than did that of the ten tribes; for these, after their disruption from Judah and the Davidic dynasty, had neither a lawful cultus, lawful priests, nor a divinely-ordained kingship. If, then, in spite of these privileges, Judah sank as far into idolatry as Israel, its offence was greater and more grievous than that of the ten tribes; and it was surely yet more deserving of punishment than Israel, if it was resolved neither to be brought to reflection nor moved to repentance from its evil ways by the judgment that had fallen upon Israel, and if, on the contrary, it returned to God only outwardly and took the opus operatum of the temple-service for genuine conversion. For “the measure of guilt is proportioned to the measure of grace.” Yet will not the Lord utterly cast off His people, Jer 3:12. He summons to repentance the Israelites who had now long been living in exile; and to them, the backsliding sons, who confess their sin and return to Him, He offers restoration to the full favours of the covenant and to rich blessings, and this in order to humble Judah and to provoke it to jealousy. The call to repentance which the prophet is in Jer 3:12 to proclaim towards the region of midnight, concerns the ten tribes living in Assyrian exile. , towards midnight, i.e., into the northern provinces of the Assyrian empire the tribes had been carried away (2Ki 17:6; 2Ki 18:11). , return, sc. to thy God. Notwithstanding that the subject which follows, , is fem., we have the masculine form here used ad sensum , because the faithless Israel is the people of the ten tribes. , I will not lower my countenance, is explained by Gen 4:5; Job 29:24, and means to look darkly, frowningly, as outward expression of anger; and this without our needing to take for as Kimchi does. For I am , gracious; cf. Exo 34:6. As to , see on Jer 3:5.
Fuente: Keil & Delitzsch Commentary on the Old Testament
Va. 11-20 AN OFFER OF FORGIVENESS
1. Despicable as was the apostatizing of the northern kingdom, she has shown herself more righteous than faithless Judah, (vs. 11); in spite of her multiplied advantages (a succession of Davidic kings, the temple with its priesthood, and the warning example of Israel’s fall) she has plunged headlong into ever-deepening rebellion!
2. Thus, Jeremiah is to herald toward the north (Assyria, where Israel is now in captivity) the divine invitation for Israel to return unto Jehovah her God, (vs. 12-13).
a. Because Jehovah is merciful (Jer 12:15; Jer 31:20), His anger is not forever set against her, (Psa 103:9-11; Isa 57:16-18).
b. But, there is still a necessary CONDITION for her acceptance; she must acknowledge the wretchedness of her sin in: giving her affections to strange gods, transgressing against Jehovah, and refusing to obey His voice, (comp. Deu 30:1-3).
3. Though apostatizing Israel has run after Baal, Jehovah is her true “Ba’al”-maker, husband, or lord, (vs. 14-15; Jer 31:32; Hos 2:19).
a. As such, He is ready to restore .her (on the condition of her repentance) to the place from whence she has fallen – even to Zion, (Jer 31:6; Jer 31:12, etc.).
b. He will give her shepherds whose hearts are one with His own, and who will rule wisely and well, (Jer 23:4; Jer 31:10; Jer 50:19; Eze 34:124; comp. Jer 50:6).
4. Restored to prosperity in the land, they will not need, desire, or even remember the ark of the covenant (symbolizing God’s presence among them); they will then be gloriously conscious of the REALITY of God’s presence, (vs. 16; comp. Isa 65:17).
5. That this looks forward to a millennial restoration is evident from verses 17-18.
a. The throne and authority of Jehovah will then be established in Jerusalem, (vs. 17; Eze 43:7).
1) All nations will recognize and respect the right of the divine king to rule universally, (Jer 4:2; Jer 12:15-16; Jer 16:19).
2) Nor will they walk any longer after the stubbornness of their own evil hearts.
b. Israel and Judah will then be re-united as ONE NATION – in the land divinely given to their fathers as an everlasting inheritance! (vs. 18; Jer 50:4-5; Hos 1:11; Isa 11:12-13).
6. How gloriously and honorably did God desire to deal with Israel -giving her the most pleasant land and beautiful heritage of all nations -if she would but walk honorably before Him! (vs. 19-20).
a. She must not only CALL Him “Father”-which she did, (vs. 4; comp. Isa 1:2; Isa 63:16; Isa 64:8).
b. She must also act in accordance with her words -submitting herself to His Fatherhood-which she had not been willing to do, (vs. 5b, 20).
Fuente: Garner-Howes Baptist Commentary
We now see more clearly for what purpose Jeremiah compared the ten tribes with the kingdom of Judah; it was done in order to shew that the Jews, who wished to be deemed far more holy than others, were yet more perfidious and deserved a heavier punishment, because they acted so deceitfully with God.
It may be here asked, why he pronounces the Jews worse than the Israelites, while they still continued in a sort of middle state of things. We indeed know that the kingdom of Judah was become so corrupt, that hardly any religion remained there; yet the temple was still standing and the priesthood still existed at Jerusalem. But the Prophet condemns the Jews more than the Israelites for other reasons, even because they ought to have become wise through the calamities of others, and they ought to have been confirmed in true religion when they saw their brethren falling away from the pure worship of God: these things they ought to have maturely considered. It was this supine sottishness that rendered them worse than all their brethren, and also their pride, the chief cause of their condemnation, for they boasted that they remained perfect, while the ten tribes had become degenerated. These were the reasons why he says that Israel, though a perfidious woman, was yet more righteous than her sister Judah.
The language indeed is not to be strictly taken when it is said, that she justified her soul; for God does not here excuse the Israelites, nor does he free or absolve them from guilt, (for he had severely punished them;) but this way of speaking is commonly used by the prophets; — Sodom was righteous in comparison with Jerusalem; and Tyre and Sidon were just when compared with the Jews. (Eze 16:47.) Justified then has she her soul, (81) even the treacherous or the apostate Israel, in comparison with the perfidious Judah; that is, for the reasons which I have stated. The obstinacy of the Jews was greater and less excusable: the external worship of God, which they had retained, ought to have been a bridle to check them; and they had also seen how severe a judge God had been towards the ten tribes; but the judgments of God they despised, and derived no benefit from them.
(81) This is the literal expression, but the word נפש is often taken for oneself, and ought often to be so rendered. See Num 30:5; Job 18:4; Psa 7:2; God is said to swear by his soul, that is, by himself, Amo 6:8 —
Then said Jehovah to me, — Justified herself hath apostate Israel, More than the hypocrite Judah.
Manifest and open apostasy is more honest than the double dealing of hypocrites, who combine God’s worship with idolatry; nor is it so hateful to God. — Ed.
Fuente: Calvin’s Complete Commentary
C. The Call to Repentance Jer. 3:11-14
TRANSLATION
(11) And the LORD said unto me, More righteous is Backsliding Israel than Treacherous Judah. (12) Go and call these words to the north and say, Return, O Backsliding Israel (oracle of the LORD). I will not frown on you for I am kind (oracle of the LORD): I will not keep anger for ever. (13) But realize your iniquity, that against the LORD your God you have transgressed and you scattered your ways to strangers under every green tree and you did not obey My voice (oracle of the LORD). (14) Return, O Backsliding sons (oracle of the LORD), for I am married to you and I will take you one of a city and two from a family and I will bring you to Zion.
COMMENTS
The present paragraph indicates that Jeremiah had a warm regard for the exiles of the northern kingdom, The sins of Israel though considerable were less than those of Judah (Jer. 3:11). Why does God regard Judah as more guilty? Because Judah had before her the example of Israel. More light brings greater responsibility in the sight of God. Furthermore, Judah was guilty of hypocrisy in her dealings with God (see Jer. 3:10). God still yearns for Israels repentance and return even after a hundred years of punishment in exile. So the prophet is instructed to cry out toward the north i.e., Assyria where the ten tribes had been deported (2Ki. 17:6; 2Ki. 18:11). The word return in the Old Testament carries the idea of going back to the original point of departure.[147] If Israel repents they will find that God is kind and anxious to receive them. He will not frown upon them and continue to be angry with them if they will but repent (Jer. 3:12).
[147] W. L. Holladay, The Root Subh in the Old Testament (Leiden: Brill, 1958).
The return to God must be accompanied by sincere confession and acknowledgement of sin. Confession, which always precedes forgiveness, is telling God what He already knows about us. In the present case the confession was to involve acknowledgement of iniquity, transgression and disobedience. They had scattered their ways in the sense of wandering in every direction seeking gods whose service was deemed more enjoyable and beneficial than the service of the Lord (Jer. 3:13).
In Jer. 3:1 LI the Lord, first as a Father and then as an Husband, pleads with Backsliding Israel to return. The marriage relationship to the nation Israel may have been severed (Jer. 3:8) but God is still the husband of every individual Israelite, The you in this verse is plural in the Hebrew referring to individuals. Not many will accept the gracious invitation to repent. Mass conversion was no longer a live option. God knew that most of those exiled Israelites would not return to Him. But if only one from a whole city or two from a whole clan or tribe repents the Lord will not overlook those individuals. He will bring back to Zion everyone who turns to Him in sincere repentance (Jer. 3:14). The verse clearly underlines the fact that God is concerned with individuals and that only a few from the northern tribes would actually return to Palestine. The post-exilic records in Ezra and Nehemiah reveal that a few, but only a few, of the exiles from the northern tribes did return after the collapse of Babylon in 539 B.C. But the prophecy has a higher fulfillment. Zion in prophecy frequently represents the Messianic kingdom. Zion is not a geographical location but a spiritual condition. The passage then speaks of the conversion of sinners and the incorporation of the redeemed into the kingdom of the Lord Jesus Christ.
Fuente: College Press Bible Study Textbook Series
(11) Hath justified herself.Literally, hath justified her soul, has put in a better plea in her defence. The renegade was better than the traitress. Even open rebellion was better than hypocrisy, as the publicans and sinners in the Gospel story were better than the Pharisees (Mat. 21:31).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
THE CALL TO RETURN, Jer 3:11-18.
11. Hath justified herself Israel is less guilty than Judah, because she had less light. To be false is accounted worse than to be apostate. Honest idolatry is less offensive than hypocritical orthodoxy. To lose truth out of the intellect is sad enough; but to lose it out of the conscience and heart is still worse.
Fuente: Whedon’s Commentary on the Old and New Testaments
Jer 3:11. The backsliding Israel hath justified herself Backsliding Israel hath appeared just in comparison of perfidious Judah. The crimes of the latter greatly surpassed those of the former. See Eze 16:51.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 1032
COMPARATIVE CRIMINALITY
Jer 3:11. And the Lord said unto me, The backsliding Israel hath justified herself more than treacherous Judah.
THE subject of comparative criminality is one on which we should enter with the greatest care, because it is rarely thought of but in a way of self-preference and self-complacency; and where these feelings are generated in the soul, the most incalculable injury has been sustained. We are told by St. Paul, that they who measure themselves by themselves, and compare themselves among themselves, are not wise [Note: 2Co 10:12.]. Yet, for the purpose of augmenting our humiliation before God, we may, not unprofitably, consider our own superior guilt, as Israel of old were taught to do, when God spake to the prophet the words which we have just read. Both Israel and Judah had sinned grievously against him: Israel more openly; and Judah in somewhat of a more covert way: but God declared, that, notwithstanding all that might be thought to the contrary, the criminality of Judah exceeded that of Israel.
That we may learn how to judge ourselves, I shall first state, and then confirm, this decision of our God. Let me then,
I.
State this decision of the Lord
[Consider what was the state of the parties concerned. Israel, or the ten tribes, had cast off God, from the first moment that they became a nation: and they persisted in their idolatries, till they provoked God to give them up into the hands of their Assyrian enemies. As their injured husband, he gave them a bill of divorce, and would no longer acknowledge them under the relation of a spouse. Judah, on the contrary, had retained the worship of the True God; though they retained their idols, and paid divine honours unto Malcham [Note: Zep 1:5.]. Because of their apparent superiority to Israel, they would scarcely so much as own their relation to her [Note: Eze 33:26.]. But if their sins were somewhat less ostensible, they were committed with tenfold greater aggravations before God. Their advantages had been incomparably greater, because of the numbers of prophets that were sent to them, and the stated ordinances which they enjoyed, and the presence of God that was in the midst of them: and, inasmuch as these advantages were altogether despised amongst them, their guilt was the greater: so that it might well be said of Judah, Israel hath justified herself more than treacherous Judah. This judgment indeed was not exactly what Judah would have formed, nor what would approve itself, at first sight, to any amongst ourselves. We should have been ready to think that any religion was better than none; and that even the appearance of regard for God was better than an avowed contempt of him. This, however, was not Gods judgment respecting it: he decided rather against the form, which was destitute of the power of godliness; and declared that backsliding Israel had justified herself more than treacherous Judah.]
Now, this decision being of general importance, I will proceed to,
II.
Confirm it
It is generally thought that a profession of religion, even though it be insincere, is more pleasing to God than an open contempt of all religion. But God has determined otherwise; and has declared, that specious insincerity is worse than open profaneness, because,
1.
It argues a deeper depravity of heart
[Ungodly men persist in their impieties, without much reflection upon the guilt they contract, or the judgments they incur They rush, for the most part, into sin, like a horse into the battle. But a man professing godliness shews that he has some sense of his duty, and some desire to secure his eternal interests. Hence, in him, sin finds a conflict which it finds not in others. In him the spirit lusts against the flesh, as well as the flesh against the spirit. He has somewhat of a conscience, which remonstrates against his evil ways: and he is constrained to stupify and sear his conscience, in order to obtain any release from the terrors with which he is assaulted in his prospects of a future judgment. He wishes indeed to save appearances, and to satisfy his own conscience: but this only proves the more fully the inveteracy of his lusts, which are able to prevail over such weighty considerations. He knows what sin deserves; and yet commits it: he knows what sin has brought on others; and yet ventures to indulge in it. His sin, therefore, notwithstanding his plausibility, is so much the more heinous, in proportion as it is committed against light and knowledge, against mercies and judgments, and against the motions of Gods Holy Spirit within him. In the passage before us, this is marked with very extraordinary force. Within the space of five verses, Israel is characterized four times as backsliding; and Judah no less than five times as treacherous. Now, in the estimation of all, a traitor is accounted worse than a rebel; and an adulterous wife more guilty than a licentious prostitute. The relation in which they stand to their Lord, the obligations which they owe him, and the professions which they make of their regard for his honour, greatly aggravate the wickedness which they contract: and exactly thus do the transgressions of a religious professor exceed in enormity those committed by a mere worldly character [Note: Amo 3:2.].]
2.
It casts more dishonour upon God
[A man who follows his own will, without restraint, does indeed cast off the yoke of God, and shews that he is determined to brave all the consequences of his transgression. But a religious professor says, in effect, to all around him, I am Gods servant; and I render to him all the service he requires, and all that he deserves. I know my duty towards him; and I perform it. But what a shameful reflection does this cast on God! What! Does he require no more than this? Then he can never be considered as glorious in holiness. And does he deserve no more than this? Then surely he has but little excellency in himself, and has done but little for us. But what horrible impiety is there in such insinuations as these! I had almost said, that the greatest enormities, in one who is professedly ungodly, are light in comparison of those which such a professor commits: and without hesitation will I declare, that Sodom and Gomorrha, with all their abominations, shall fare better, in the day of judgment, than he [Note: Mat 11:24.].]
3.
It does more extensive injury to man
[Who thinks of pouring contempt on God on account of the impieties of a profane character? But let a man, who makes a profession of religion, transgress, and immediately religion itself is condemned, and the way of truth is evil spoken of on his account; yea, and the very name of God himself also is blasphemed. If the faults of such an one be of a more venial kind, then the world plead his example, and think themselves at liberty to do, every day of their lives, what he has done occasionally under the influence of temptation: or, if his sins be more heinous, then all religious people are regarded as hypocrites for his sake; and the ungodly harden themselves in their wickedness, and account themselves quite as good as those who make a profession of religion. Truly, to cast such a stumbling-block before men is a fearful evil; and the certainty of such effects renders the sins of religious persons far more criminal than those who live altogether as without God in the world.]
Address
1.
Those who are careless about religion
[You are ready to justify yourselves on this ground, that you make no profession of religion, and therefore are not hypocrites. But if we acknowledge that you are not so criminal as some others, yet look at the judgments executed on Israel, and see what you yourselves must expect. Truly, a bill of divorce is that which must be put into your bosom; and an eternal separation from your God will ensue But see the invitation given you from the Lord [Note: ver. 12.] and turn unto him whilst yet his arms are open to receive you ]
2.
Those who make a profession of religion
Take particular notice what Judahs sin was: it was, that she turned not to the Lord with her whole heart, but feignedly. Now it is with your whole heart, that you must turn to God, if ever you would be approved by him. God said respecting Laodicea, I would thou wert cold or hot: and because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Be not satisfied, then, with a lukewarm state: but give yourselves wholly to the Lord, and serve and glorify him with your whole hearts ]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Nothing can more highly illustrate the riches of grace, than what is here said, on the subject of divine mercy. Israel was about to go into Babylon, and there the Prophet is particularly directed to proclaim the invitation of mercy. The Lord had made a provision for the recovery of his people in all ages: for he had long before caused it to he recorded, that in all places, whether they were scattered for their sins, they should call to remembrance their trespasses, and if there their unhumbled heart then accepted the punishment of their iniquity, that then the Lord would remember his covenant, and have mercy upon them. Lev 26:40-42 . And do not Reader, for a moment lose sight of the wonderful condescension expressed by the Lord, in acknowledging his alliance with his people. Yes! Jesus hath indeed married our nature, And will not hate his own flesh. Oh the unequalled grace and mercy, of our glorious Emmanuel! Isa 54:5 ; Eph 5:25-32 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Jer 3:11 And the LORD said unto me, The backsliding Israel hath justified herself more than treacherous Judah.
Ver. 11. The backsliding Israel hath justified herself. ] That is, she is less guilty and faulty of the two; because Judah sinned against more means and mercies, and because she received not instruction by her sister’s destruction; therefore shall she feel what she feared not at a distance; therefore shall she taste of Israel’s rod because she would not hear it; she that would not tremble at her sister’s divorce, must herself be divorced, and be judged as “women that break wedlock,” Eze 16:38 “bearing her own shame for her sins that she had committed, more abominable than theirs.” Eze 16:52
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Jer 3:11-14
11And the LORD said to me, Faithless Israel has proved herself more righteous than treacherous Judah.
12Go and proclaim these words toward the north and say,
‘Return, faithless Israel,’ declares the LORD;
‘I will not look upon you in anger.
For I am gracious,’ declares the LORD;
‘I will not be angry forever.
13Only acknowledge your iniquity,
That you have transgressed against the LORD your God
And have scattered your favors to the strangers under every green tree,
And you have not obeyed My voice,’ declares the LORD.
14’Return, O faithless sons,’ declares the LORD;
‘For I am a master to you,
And I will take you one from a city and two from a family,
And I will bring you to Zion.’
Jer 3:11 This is a shocking statement. Judah had more spiritual light and opportunities than did the northern tribes, but she did not learn from YHWH’s judgment on them (cf. Ezekiel 23; Luk 12:48).
Israel is faithless (BDB 1000, cf. Jer 3:6; Jer 3:8; Jer 3:12; also note Jer 2:19; Jer 3:22; Jer 5:6; Jer 8:5; Jer 14:7) but Judah is treacherous (BDB 93, Qal ACTIVE PARTICIPLE, cf. Jer 3:8; Jer 3:20; Jer 5:11; Jer 12:6; Isa 21:2; Isa 24:16; Isa 33:1).
Jer 3:12-14 The NASB, NKJV, NRSV, NJB all show these verses in poetic form (like Jer 3:1-5 and Jer 3:19-20).
1. God tells the prophet to
a. go (Qal INFINITIVE ABSOLUTE)
b. proclaim (Qal PERFECT)
2. God tells the northern tribes to
a. return (Qal IMPERATIVE, see note at Jer 3:1)
b. acknowledge (lit. know, Qal IMPERATIVE)
(1) your iniquity
(2) that you have transgressed (Qal PERFECT)
(3) that you scattered your favors (BDB 202) to strangers (i.e., idols)
(4) that you have not obeyed (Qal PERFECT)
3. If they will obey, God will
a. not look upon you in anger
b. not be angry forever
This literary form is called a summons to repentance in Cracking OT Codes by Sandy and Giese (p. 164). It includes a divine promise, an accusation of sin, and a divine threat of judgment (cf. Isa 1:19-20; Isa 55:6-7; Jer 3:12-13; Jer 4:1-4; Joe 2:12-13; Amo 5:4-7; Amo 5:14-15).
Jer 3:12 For I am gracious This is one of the primary presuppositions of the character of Deity. Often in other world religions, deity is capricious, detached, but not so the God of the Bible. Note His repeated characteristics.
1. compassionate (BDB 933), cf. Exo 34:6; Deu 4:31; Neh 9:17; Psa 86:15; Psa 103:8; Psa 145:8; Joe 2:13
2. gracious (BDB 337), cf. Exo 34:6; Neh 9:17; Psa 86:15; Psa 103:8; Psa 145:8; Joe 2:13
3. slow to anger (BDB 74 CONSTRUCT BDB 60), cf. Exo 34:6; Num 14:18; Neh 9:17; Psa 86:15; Psa 103:8; Psa 145:8; Joe 2:13
4. abounding in lovingkindness (hesed, BDB 338, see Special Topic at Jer 2:2), cf. Exo 34:6; Num 14:18; Neh 9:17; Psa 86:15; Psa 103:8; Psa 145:8; Joe 2:13
5. abounding in truth (faithfulness, amen, BDB 54), cf. Exo 34:6; Psa 86:15
6. forgiving iniquity and transgression, cf. Num 14:18
7. will not (cf. Deu 4:31)
a. fail you
b. destroy you
c. forget the covenant with your fathers
8. abundant forgiveness (BDB 699), cf. Neh 9:17
9. did not forsake them (BDB 736 I), cf. Neh 9:17
10. will not keep His anger forever, cf. Psa 103:9
11. relenting of evil, cf. Joe 2:13
Wow! What a wonderful God we trust, serve, and emulate!
SPECIAL TOPIC: AMEN
Jer 3:13-14 God’s people must acknowledge their sin and turn back to faith and faithfulness in YHWH!
Jer 3:14 I am a master to you This is a play on the word Ba’al (BDB 127), which means husband. This continues the family metaphors.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
justified herself. Compare Eze 16:51, Eze 16:52.
Fuente: Companion Bible Notes, Appendices and Graphics
Jer 3:11-13
Jer 3:11-13
“And Jehovah said unto me, Backsliding Israel has shown herself more righteous than treacherous Judah. Go and proclaim these words toward the north, and say, Return thou backsliding Israel, saith Jehovah; I will not look in anger upon you; for I am merciful, saith Jehovah, I will not keep anger forever. Only acknowledge thine iniquity, that thou hast transgressed against Jehovah thy God, and hast scattered thy ways to strangers under every green tree, and ye have not obeyed my voice, saith Jehovah.”
In spite of the tender words of this passage, let it be noted that true repentance and an acknowledgment of manifold transgressions were among the essential prerequisites of any return of Israel, or of any man, to a status of enjoyment of God’s favor.
God’s promise to look with tenderness and forgiveness upon any return of Israel or Judah, did not meet with any effective response upon Israel’s part. As Harrison put it, “There is no evidence that the suggestion was ever taken seriously.
It is a fact, however, that no racial Jew was ever excluded from God’s favor, nor for that matter entitled to it, upon the sole basis of his racial descent through the patriarchs.
The mercy and forgiveness of God suggested in Jer 3:12 is revealed in subsequent verses to have been contingent upon the inauguration of the New Covenant.
The Call to Repentance Jer 3:11-14
The present paragraph indicates that Jeremiah had a warm regard for the exiles of the northern kingdom, The sins of Israel though considerable were less than those of Judah (Jer 3:11). Why does God regard Judah as more guilty? Because Judah had before her the example of Israel. More light brings greater responsibility in the sight of God. Furthermore, Judah was guilty of hypocrisy in her dealings with God (see Jer 3:10). God still yearns for Israels repentance and return even after a hundred years of punishment in exile. So the prophet is instructed to cry out toward the north i.e., Assyria where the ten tribes had been deported (2Ki 17:6; 2Ki 18:11). The word return in the Old Testament carries the idea of going back to the original point of departure. If Israel repents they will find that God is kind and anxious to receive them. He will not frown upon them and continue to be angry with them if they will but repent (Jer 3:12).
The return to God must be accompanied by sincere confession and acknowledgement of sin. Confession, which always precedes forgiveness, is telling God what He already knows about us. In the present case the confession was to involve acknowledgement of iniquity, transgression and disobedience. They had scattered their ways in the sense of wandering in every direction seeking gods whose service was deemed more enjoyable and beneficial than the service of the Lord (Jer 3:13).
In Jer 3:1 the Lord, first as a Father and then as an Husband, pleads with Backsliding Israel to return. The marriage relationship to the nation Israel may have been severed (Jer 3:8) but God is still the husband of every individual Israelite, The you in this verse is plural in the Hebrew referring to individuals. Not many will accept the gracious invitation to repent. Mass conversion was no longer a live option. God knew that most of those exiled Israelites would not return to Him. But if only one from a whole city or two from a whole clan or tribe repents the Lord will not overlook those individuals. He will bring back to Zion everyone who turns to Him in sincere repentance (Jer 3:14). The verse clearly underlines the fact that God is concerned with individuals and that only a few from the northern tribes would actually return to Palestine. The post-exilic records in Ezra and Nehemiah reveal that a few, but only a few, of the exiles from the northern tribes did return after the collapse of Babylon in 539 B.C. But the prophecy has a higher fulfillment. Zion in prophecy frequently represents the Messianic kingdom. Zion is not a geographical location but a spiritual condition. The passage then speaks of the conversion of sinners and the incorporation of the redeemed into the kingdom of the Lord Jesus Christ.
Fuente: Old and New Testaments Restoration Commentary
Pleading with Faithless Children
Jer 3:11-25; Jer 4:1-2
The people of the northern kingdom, to whom this appeal is especially addressed, were more excusable than Judah, because their privileges had been less. God judges us according to our opportunities. How precious the invitation and promise of Jer 3:12! Confession is an essential condition that must be fulfilled by us. See 1Jn 1:7. Zion shall yet be the center of a restored Israel, Jer 3:14; Jer 3:18. In Jer 3:21-25 the voices of the people in confession and prayer mingle with Jehovahs encouraging their return. When we lie down in broken-hearted shame and penitence, we are very near to being lifted to the bosom of God. Compare Jer 3:25 with Jer 4:1. The return of the Chosen People to the God of their fathers will be the cause of revival and quickening throughout the earth. Compare Jer 4:2 with Rom 11:12.
Fuente: F.B. Meyer’s Through the Bible Commentary
The backsliding: Jer 3:8, Jer 3:22, Hos 4:16, Hos 11:7
justified: Eze 16:47, Eze 16:51, Eze 16:52, Eze 23:11
Reciprocal: Jer 2:19 – and thy Jer 3:6 – backsliding Jer 8:5 – slidden Jer 31:22 – backsliding Jer 34:10 – then Hos 4:15 – yet Mat 12:41 – rise Luk 7:41 – the other Luk 11:31 – rise
Fuente: The Treasury of Scripture Knowledge
Jer 3:11. This verse must be understood on the principle that men are held responsible according to the opportunity they have, and part of the opportunity consists of their knowledge of right and wrong. Judah had the information direct from God that idolatry was wrong and would bring the wrath of God on the guilty. Israel had that direct information also, but she did not have that knowledge confirmed by the actual experiences of others whose career was everywhere recognized, Judah did have that advantage by observing the history of Israel. This increased her responsibility greatly and caused God to make the statement of this verse. In the actual performances of idolatry Judah did not go as far as Israel, and also in actual good qualities there was more to be said in favor of Judah than of her sister. Judah had at least a few kings who were free from the guilt of idolatry, but Israel did not have a king who was not an idolater. However, in view of the above consid-erations Judah was far more guilty In the Lords sight than Israel.
Fuente: Combined Bible Commentary
Jer 3:11. And the Lord said unto me, &c. The case of these sister kingdoms is here compared, and judgment given upon the comparison. Israel hath justified herself more than Judah Hebrew, , hath justified her soul: so the LXX. , and the Vulgate. The meaning is, that of the two, Judah was the more guilty, because, though Israels sins were more numerous, and their idolatry had continued longer, yet in Judah that and other sins were more heinous, because Judah had sinned against greater light, and would not take warning by that desolation which God had brought upon the whole kingdom of Israel. Observe, reader, this comparative justification stood Israel in little stead. It will little avail us to say we are not so bad as others, when yet we are not really good ourselves. And Gods judgments upon others, if they be not the means of our reformation, will help to aggravate our destruction. The Prophet Ezekiel makes the same comparison between Jerusalem and Samaria, that Jeremiah here makes between Judah and Israel, nay, and between Jerusalem and Sodom, and Jerusalem is represented as being the worst of the three. See Eze 23:11; and Eze 16:48.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
3:11 And the LORD said to me, The backsliding Israel hath {n} justified herself more than treacherous Judah.
(n) Israel has not declared herself as wicked as Judah, who yet has had more admonitions and examples to call her to repentance.
Fuente: Geneva Bible Notes
The future repentance and return of all Israel 3:11-18
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Yahweh instructed His prophet that though both the Northern and Southern Kingdoms had committed spiritual harlotry, Judah’s sin was worse than Israel’s. Here the Lord personified Judah as "Treachery" as he again personified Israel as "Apostasy" (cf. Jer 3:6; Jer 3:12). Israel had been unfaithful, but Judah had been unfaithful and had presumed on the Lord’s mercy. Israel had not had the benefit of an example of unfaithfulness to warn her, but Judah did (cf. Ezekiel 23).