Exegetical and Hermeneutical Commentary of Jeremiah 3:13

Only acknowledge thine iniquity, that thou hast transgressed against the LORD thy God, and hast scattered thy ways to the strangers under every green tree, and ye have not obeyed my voice, saith the LORD.

13. hast scattered thy ways ] hast wandered hither and thither. Cp. Jer 2:23.

strangers ] foreign gods. Cp. Jer 2:25.

Fuente: The Cambridge Bible for Schools and Colleges

Acknowledge – literally, know thy iniquity; know that thy doings are iniquitous.

Scattered thy ways – Wandered in search of those idolatries which foreign nations practice.

Fuente: Albert Barnes’ Notes on the Bible

Only acknowledge thine iniquity; which will be the evidence of thy repentance, without which thou canst not lay claim to any pardon, Pro 28:13; Isa 55:7. This is spoken by way of limitation, lest the Israelites should fancy a too easy pardon from Gods merciful nature. Exhortations to repentance should always accompany the exhibition of promises.

Hast scattered thy ways to the strangers, viz. to other nations, or rather to other gods, or to idols, running here and there, up and down, like a light, impudent harlot. sometimes to one, sometimes to another, thus sucking in divers superstitions, called

scattering thy ways, Jer 3:6; 2Ki 17:4,9,10; Jer 2:23,25. Feet, whereby we go on in ways; a metaphorical metonymy. Ye have not obeyed my voice; so that your sin is not a sin of ignorance, but of obstinacy, shutting your ears against my counsels, which I sent you by my prophets for your reclaiming, 2Ki 17:13, &c.

Fuente: English Annotations on the Holy Bible by Matthew Poole

13. Only acknowledge (Deu 30:1;Deu 30:3; Pro 28:13).

scattered thy ways, c.(Jer 2:25). Not merely thecalves at Beth-el, but the idols in every direction, were the objectsof their worship (Eze 16:15Eze 16:24; Eze 16:25).

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Only acknowledge thine iniquity,…. Or, “know” e it; unless a man knows his sin, and is convicted of it, he will never repent of it, or turn from it; and when he is made sensible of it, and sorry for it, he ought to acknowledge and confess it before God, against whom he has sinned; this is what is insisted upon, and all that is insisted upon; and it is the least that can be done, and is what every sensible sinner will do, who upon it may expect the discovery of pardoning grace and mercy, Ps 32:5:

that thou hast transgressed against the Lord thy God; against his law, his declared mind and will, and notwithstanding he is the Lord thy God; against a God of love, grace, and mercy, who had loaded them with his benefits, and followed them with his goodness; all which aggravates the sin they had been guilty of:

and hast scattered thy ways to the strangers under every green tree; a phrase expressive of whoredom; it is an euphemism, the same with

, as Jarchi observes, “the opening of the feet”, to everyone that passes by, to be lain with, Eze 16:25 and is to be understood of the multiplied idolatries of Israel; and that as harlots run about here and there, and prostitute themselves to whomsoever they meet with, so they worshipped the strange gods of the Heathens everywhere, in all their cities, upon every mountain and hill, and under every green tree; see Jer 2:20 so the Targum,

“and thou hast corrupted thy way, thou hast joined thyself to the people that worship idols under every green tree:”

and ye have not obeyed my voice, saith the Lord: the voice of his command in the law, which forbids idolatry; and his voice by his prophets, which reproved them for it, and exhorted them to repentance; but they regarded neither.

e “scito”, V. L. Pagninus, Montanus.

Fuente: John Gill’s Exposition of the Entire Bible

An indispensable element of the return is: Acknowledge thy guilt, thine offence, for grievously hast thou offended; thou art fallen away ( ), and , lit., hast scattered thy ways for strangers; i.e., hither and thither, on many a track, hast thou run after the strange gods: cf. Jer 2:23.

The repeated call , Jer 3:14, is, like that in Jer 3:12, addressed to Israel in the narrower sense, not to the whole covenant people or to Judah. The “backsliding sons” are “the backsliding Israel” of Jer 3:7, Jer 3:8, Jer 3:11., and of Jer 3:22. In Jer 3:18 also Judah is mentioned only as it is in connection with Israel. , here and in Jer 31:32, is variously explained. There is no evidence for the meaning loathe, despise, which Ges. and Diet. in the Lex., following the example of Jos. Kimchi, Pococke, A Schultens, and others, attribute to the word ; against this, cf. Hgstb. Christol. ii. p. 375; nor is the sig. “rule” certified (lxx ); it cannot be proved from Isa 26:13. means only, own, possess; whence come the meanings, take to wife, have oneself married, which are to be maintained here and in Jer 31:32. In this view Jerome translates, quia ego vir vester ; Luther, denn ich will euch mir vertrauen ; Hgstb., denn ich traue euch mir an ;-the reception anew of the people being given under the figure of a new marriage. This acceptation is, however, not suitable to the perf. , for this, even if taken prophetically, cannot refer to a renewal of marriage which is to take place in the future. The perf. can be referred only to the marriage of Israel at the conclusion of the covenant on Sinai, and must be translated accordingly: I am your husband, or: I have wedded you to me. This is demanded by the grounding ; for the summons to repent cannot give as its motive some future act of God, but must point to that covenant relationship founded in the past, which, though suspended for a time, was not wholly broken up.

(Note: Calvin gives it rightly: “ Dixerat enim, se dedisse libellum repudii h. e. quasi publicis tabulis se testatum fuisse, nihil amplius sibi esse conjunctionis cum populo illo. Nam exilium erat instar divortii. Jam dicit: Ego sum maritus vester. Nam etiamsi ego tam graviter laesus a vobis fuerim, quia fefellistis fidem mihi datam, tamen maneo in proposito, ut sim bovis maritus;…et perinde ac si mihi semper fidem praestitissetis, iterum assuman vos, inqiut.”)

The promise of what God will do if Israel repents is given only from (with consec.) onwards. The words, I take you, one out of a city, two out of a race, are not with Kimchi to be so turned: if even a single Israelite dwelt in a heathen city; but thus: if from amongst the inhabitants of a city there returns to me but one, and if out of a whole race there return but two, I will gather even these few and bring them to Zion. Quite aside from the point is Hitz.’s remark, that in Mic 5:1, too, a city is called , and is equivalent to . The numbers one and two themselves show us that is a larger community than the inhabitants of one town, i.e., that it indicates the great subdivisions into which the tribes of Israel were distributed. The thought, then, is this: Though but so small a number obey the call to repent, yet the Lord will save even these; He will exclude from salvation no one who is willing to return, but will increase the small number of the saved to a great nation. This promise is not only not contradictory of those which declare the restoration of Israel as a whole; but it is rather a pledge that God will forget no one who is willing to be saved, and shows the greatness of the divine compassion.

As to the historical reference, it is manifest that the promise cannot be limited, as it is by Theodrt. and Grot., to the return from the Assyrian and Babylonian exile; and although the majority of commentators take it so, it can as little be solely referred to the Messianic times or to the time of the consummation of the kingdom of God. The fulfilment is accomplished gradually. It begins with the end of the Babylonian exile, in so far as at that time individual members of the ten tribes may have returned into the land of their fathers; it is continued in Messianic times during the lives of the apostles, by the reception, on the part of the Israelites, of the salvation that had appeared in Christ; it is carried on throughout the whole history of the Church, and attains its completion in the final conversion of Israel. This Messianic reference of the words is here the ruling one. This we may see from “bring you to Zion,” which is intelligible only when we look on Zion as the seat of the kingdom of God; and yet more clearly is it seen from the further promise, Jer 3:15-17, I will give you shepherds according to my heart, etc. By shepherds we are not to understand prophets and priests, but the civil authorities, rulers, princes, kings (cf. Jer 2:8, Jer 2:26). This may not only be gathered from the parallel passage, Jer 23:4, but is found in the , which is an unmistakeable allusion to 1Sa 13:14, where David is spoken of as a man whom Jahveh has sought out for Himself after His heart ( ), and has set to be prince over His people. They will feed you . Both these words are used adverbially. is a noun, and an infin.: deal wisely, possess, and show wisdom; the latter is as noun generally , Dan 1:17; Pro 1:3; Pro 21:16, but is found also as infin. absol. Jer 9:23. A direct contrast to these shepherds is found in the earlier kings, whom Israel had itself appointed according to the desire of its heart, of whom the Lord said by Hosea, They have set up kings (to themselves), but not by me (Hos 8:4); kings who seduced the people of God to apostasy, and encouraged them in it. “In the whole of the long series of Israelitish rulers we find no Jehoshaphat, no Hezekiah, no Josiah; and quite as might have been expected, for the foundation of the throne of Israel was insurrection” (Hgstb.). But if Israel will return to the Lord, He will give it rulers according to His heart, like David (cf. Eze 34:23; Hos 3:5), who did wisely ( ) in all his ways, and with whom Jahveh was (1Sa 18:14.; cf. 1Ki 2:3). The knowledge and wisdom consists in the keeping and doing of the law of God, Deu 4:6; Deu 29:8. As regards form, the promise attaches itself to the circumstances of the earlier times, and is not to be understood of particular historical rulers in the period after the exile; it means simply that the Lord will give to Israel, when it is converted to Him, good and faithful governors who will rule over it in the spirit of David. But the Davidic dynasty culminates in the kingship of the Messiah, who is indeed named David by the prophets; cf. Jer 22:4.

Fuente: Keil & Delitzsch Commentary on the Old Testament

God lays down here a condition, lest hypocrites, relying on his goodness, should become more and more hardened, and yet think that he is bound as it were to them; for they usually reason thus, — “God is so kind that he recalls us to himself, and of his own free will invites even sinners; we may therefore easily settle matters with him.” Thus hypocrites by false thoughts’ delude themselves, thinking that they can elude God, since he seeks nothing else but to restore sinners to himself. Hence with the promise of favor there ought ever to be connected an exhortation to repentance. God then reminds here the Israelites, that they were greatly deceived, if they thought they could without any difficulty obtain pardon.

Hence he says, know thine iniquity The particle אך, ak, may be rendered only, or but, or yet. I prefer the second meaning, but; for an exception, as I have said, is here added, lest the Israelites slumbered in their vices, if they persuaded themselves that God was, as it, were, in their power and subject to their will. We hence see that the Prophet, modifying what he had said, introduces this sentence, “ But in the meantime know thine iniquity, otherwise thou canst expect no peace with God.” Then these words follow, because thou hast acted wickedly against Jehovah thy God By these words the Prophet proves that the Israelites were guilty, lest they supposed that they could by evasions escape the wrath of God; for we know that often, even those who are conscious of their guilt, are not willing to confess their sins; and it is strange that men are so besotted as ever to contend with God. On this account the Prophets, when they exhorted the people to repent, at the same time brought to light their sins. Were there in men frankness and honesty, there would be no need thus to charge them; but as they either boldly deny their sins, or are so callous as to be moved by no fear, it is necessary to prick them sharply and even deeply to wound them. This is what the Prophet now does; Thou, he says, hast done wickedly against thy God; as though he had said, “I do not now in vain remind thee to own thy sins, for God himself condemns thee: think not thou that thou canst gain anything by thy subterfuges.”

He mentions also particulars, that he might come into closer quarters with them, Thou hast dispersed, he says, or scattered, thy ways to strangers, under every shady tree He again compares the Israelites to strumpets, who commonly so prostitute themselves, that they ramble from one place to another, invite and allure all they meet with. The Prophet then says, that the Israelites had thus dispersed themselves. He speaks delicately on an indelicate subject. But what he means is, that the Israelites were not content with one kind of superstition or with one idol, but blended together as many superstitions as they could, and borrowed false notions from all quarters: they were like a rambling strumpet, who prostitutes herself to all men indifferently. And strangers he calls all their fictitious gods; for as I have often said, they ought to have regarded him as their husband. When therefore the Israelites turned away to other gods, they became like a woman, who leaves her husband and prostitutes herself to any she can find. It is indeed a most common thing for those who forsake the true worship of God to seek for themselves various errors from all quarters, and to abandon themselves unreservedly to all kinds of superstitions.

He at length adds, And thou hast not hearkened to my voice By this fact the Prophet enhances their sin; for they had been instructed in the doctrine of the law, and understood the right way of salvation: how then was it that they thus polluted themselves with so many superstitions? It could not have been attributed to ignorance. It was then their manifest rebellion against God. The Prophet then shews that they had been disobedient and intractable, and that they had relapsed into idolatry and pernicious errors, because they had shaken off the yoke of God, and suffered not themselves to be ruled and guided by his word. (83)

We now then perceive the meaning of this verse: God first requires a confession of sins from the Israelites; and thus he sets forth how available that return would be which he had previously mentioned; for until a sinner knows his sinfulness, he will never really and from the heart return to God, as the beginning of repentance is the confession of guilt. He then proves them to have been guilty, that he might cut off from them every pretense for evasion. He mentions in the third place specific sins, that he might hold them as it were fast bound, even that they had polluted themselves with superstitions, and that they had become, not only like an adulterous woman who follows another man, but also like filthy strumpets, who run here and there and make no difference between men known or unknown. He shews in the last place, that all this happened through mere obstinacy; for they had cast aside every regard for God, though he had given them his law, and sent the prophets as its faithful interpreters, so that they understood what God approved and what was just and right. The reason then why they went astray was, that they closed their ears to God’s word, and suffered not themselves to be ruled by it, but became wholly unteachable. Let us go on —

(83)

But yet know thine iniquity, That against Jehovah thy God hast thou rebelled; For thou hast diversified thy ways for strangers, Under every green tree; And to my voice ye hearkened not, saith Jehovah.

The word אך is rendered by the early versions and the Targum, But, or But yet, or Nevertheless, “ Verum,” “ Verumtamen.” The third line is thus explained by Parkhurst, “ Thou hast run after various heathen nations in their several idolatries.” And this they did, while they refused to attend to the voice of God. To attend to, rather than to obey, is what is meant. So the Vulgate and the Syriac, “ My voice ye heard not,” or, as the former, “thou didst not hear.” — Ed

Fuente: Calvin’s Complete Commentary

(13) Only acknowledge . . .This was the one sufficient, indispensable condition of pardonthe confession that kept nothing back, and made no vain excuses.

Hast scattered thy ways.The phrase is a strong one, thou hast left traces of thy way everywhere, i.e., hast gone this way and that in search of new and alien forms of worship. The green tree as before (Jer. 2:20) was the familiar scene of the hateful worship.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

13. Acknowledge Literally, know; that is, see it in its true light. The most fundamental element in all genuine confession is confession to one’s self. One must admit his own vileness in his inmost soul before he is prepared for reformation.

Scattered thy ways Hast run in all directions in search of false gods. Madly and irrationally has this quest been urged.

Fuente: Whedon’s Commentary on the Old and New Testaments

Jer 3:13 Only acknowledge thine iniquity, that thou hast transgressed against the LORD thy God, and hast scattered thy ways to the strangers under every green tree, and ye have not obeyed my voice, saith the LORD.

Ver. 13. Only acknowledge thine iniquity. ] Thus favour is promised to the ten captivated tribes, sed per modulum unius paenitentiae, but upon condition of their true repentance, one part whereof is confession of sin. Pro 28:13 Psa 32:4 When thy sins and God’s wrath meeting in thy conscience, saith one, make thee deadly sick, then pour forth thy soul in confession; and as it will ease thee, as vomiting useth to do, so also it will move God to pity, and to give thee cordials and comforts to restore thee again. a

a Facit peccator confitendo propitium, quem non facit negando nescium. – August.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)