The Expositor's Bible: The Prophecies of Jeremiah

In the Hebrew, ch. iii. opens with the word "saying" (לֵאמֹר). No real parallel to this can be found elsewhere, and the Sept. and Syriac omit the term. Whether we follow these ancient authorities, and do the same, or whether we prefer to suppose that the prophet originally wrote, as usually, "And the Word of Iahvah came unto me, saying," will not make much difference. One thing is clear; the division of the chapters is in this instance erroneous, for the short section, iii. 1-5, obviously belongs to and completes the argument of ch. ii. The statement of ver. 37, that Israel will not prosper in the negotiations with Egypt, is justified in iii. 1 by the consideration that prosperity is an outcome of the Divine favour, which Israel has forfeited. The rejection of Israel's "confidences" implies the rejection of the people themselves (vii. 29). If a man divorce his wife and she go away from him (מֵאִתֹּו de chez luı), and become another man's, doth he (her former husband) return unto her again? Would not that land be utterly polluted? It is the case contemplated in the Book of the Law (Deut. xxiv. 1-4), the supposition being that the second husband may divorce the woman, or that the bond between them may be dissolved by his death. In either contingency, the law forbade reunion with the former husband, as "abomination before Iahvah;" and David's treatment of his ten wives, who had been publicly wedded by his rebel son Absalom, proves the antiquity of the usage in this respect (2 Sam. xx. 3). The relation of Israel to Iahvah is the relation to her former husband of the divorced wife who has married another. If anything it is worse. And thou, thou hast played the harlot with many paramours; and shalt thou return unto Me? saith Iahvah. The very idea of it is rejected with indignation. The Author of the law will not so flagrantly break the law. (With the Heb. form of the question, cf. the Latin use of the infin. "Mene incepto desistere victam?") The details of the unfaithfulness of Israel – the proofs that she belongs to others and not to Iahvah – are glaringly obvious; contradiction is impossible. Lift up thine eyes upon the bare fells, and see! cries the prophet; where hast thou not been forced? By the roadsides thou satest for them like a Bedawi in the wilderness, and thou pollutedst the land with thy whoredom and with thine evil (Hos. vi. 13). On every hill-top the evidence of Judah's sinful dalliance with idols was visible; in her eagerness to consort with the false gods, the objects of her infatuation, she was like a courtesan looking out for paramours by the wayside (Gen. xxxviii. 14), or an Arab lying in wait for the unwary traveller in the desert. (There may be a reference to the artificial bamoth or "high places" erected at the top of the streets, on which the wretched women, consecrated to the shameful rites of the Canaanite goddess Ashtoreth, were wont to sit plying their trade of temptation: 2 Kings xxiii. 8; Ezek. xvi. 25). We must never forget that, repulsive and farfetched as these comparisons of an apostate people to a sinful woman may seem to us, the ideas and customs of the time made them perfectly apposite. The worship of the gods of Canaan involved the practice of the foulest impurities; and by her revolt from Iahvah, her lord and husband, according to the common Semitic conception of the relation between a people and their god, Israel became a harlot in fact as well as in figure. The land was polluted with her "whoredoms," i. e., her worship of the false gods, and her practice of their vile rites; and with her "evil," as instanced above (ii. 30, 35) in the murder of those who protested against these things (Num. xxxv. 33; Ps. cvi. 38). As a punishment for these grave offences, the showers were withholden, and the spring rains fell not; but the merciful purpose of this Divine chastisement was not fulfilled; the people were not stirred to penitence, but rather hardened in their sins: but thou hadst a harlot's forehead; thou refusedst to be made ashamed! And now the day of grace is past, and repentance comes too late. Hast thou not but now called unto Me, My Father! Friend of my youth wert Thou? Will He retain His wrath for ever? or keep it without end? (vv. 3, 5). The reference appears to be to the external reforms accomplished by the young king Josiah in his twelfth year – the year previous to the utterance of this prophecy; when, as we read in 2 Chron. xxxiv. 3, "He began to purge Judah and Jerusalem from the high places, and the Asherim, and the carven images, and the molten images." To all appearance, it was a return of the nation to its old allegiance; the return of the rebellious child to its father, of the erring wife to the husband of her youth. By those two sacred names which in her inexcusable fickleness and ingratitude she had lavished upon stocks and stones, Israel now seemed to be invoking the relenting compassion of her alienated God (ii. 27, ii. 2). But apart from the doubt attaching to the reality of reformations to order, carried out in obedience to a royal decree; apart from the question whether outward changes so easily and rapidly accomplished, in accordance with the will of an absolute monarch, were accompanied by any tokens of a genuine national repentance; the sin of Israel had gone too far, and been persisted in too long, for its terrible consequences to be averted. Behold– it is the closing sentence of the address; a sentence fraught with despair, and the certainty of coming ruin; —Behold, thou hast planned and accomplished the evil (ii. 33); and thou hast prevailed! The approaches of the people are met by the assurance that their own plans and doings, rather than Iahvah's wrath, are the direct cause of past and prospective adversity; ill doing is the mother of ill fortune. Israel inferred from her troubles that God was angry with her; and she is informed by His prophet that, had she been bent on bringing those troubles about, she could not have chosen any other line of conduct than that which she had actually pursued. The term "evils" again suggests both the false and impure worships, and their calamitous moral consequences. Against the will of Iahvah, His people had wrought for its own ruin, and had prevailed.

And now let us take a farewell look at the discourse in its entirety. Beginning at the beginning, the dawn of his people's life as a nation, the young prophet declares that in her early days, in the old times of simple piety and the uncorrupted life of the desert, Israel had been true to her God; and her devotion to her Divine spouse had been rewarded by guidance and protection. "Israel was a thing consecrated to Iahvah; whoever eat of it was held guilty, and evil came upon them" (ii. 1-3). This happy state of mutual love and trust between the Lord and His people began to change with the great change in outward circumstances involved in their conquest of Canaan and settlement among the aboriginal inhabitants as the ruling race. With the lands and cities of the conquered, the conquerors soon learned to adopt also their customs of worship, and the licentious merriment of their sacrifices and festivals. Gradually they lost all sense of any radical distinction between the God of Israel and the local deities at whose ancient sanctuaries they now worshipped Him. Soon they forgot their debt to Iahvah; His gracious and long-continued guidance in the Arabian steppes, and the loving care which had established them in the goodly land of orchards and vineyards and cornfields. The priests ceased to care about ascertaining and declaring His will; the princes openly broke His laws; and the popular prophets spoke in the name of the popular Baals (vv. 4-8). There was something peculiarly strange and startling in this general desertion of the national God and Deliverer; it was unparalleled among the surrounding heathen races. They were faithful to gods that were no gods; Israel actually exchanged her Glory, the living source of all her strength and well-being, for a useless, helpless idol. Her behaviour was as crazy as if she had preferred a cistern, all cracks and fissures, that could not possibly hold water, to a never-failing fountain of sweet spring water (vv. 9-13). The consequences were only too plain to such as had eyes to see. Israel, the servant, the favoured slave of Iahvah, was robbed and spoiled. The "lions," the fierce and rapacious warriors of Assyria had ravaged his land, and ruined his cities; while Egypt was proving but a treacherous friend, pilfering and plundering on the borders of Judah. It was all Israel's own doing; forsaking his God, he had forfeited the Divine protection. It was his own apostasy, his own frequent and flagrant revolts which were punishing him thus. Vain, therefore, utterly vain were his endeavours to find deliverance from trouble in an alliance with the great heathen powers of South or North (vv. 14-19). Rebellion was no new feature in the national history. No; for of old the people had broken the yoke of Iahvah, and burst the bonds of His ordinances, and said, I will not serve! and on every high hill, and under every evergreen tree, Israel had bowed down to the Baalim of Canaan, in spiritual adultery from her Divine Lord and Husband. The change was a portent; the noble vine-shoot had degenerated into a worthless wilding (vv. 20-21). The sin of Israel was inveterate and ingrained; nothing could wash out the stain of it. Denial of her guilt was futile; the dreadful rites in the valley of Hinnom witnessed against her. Her passion for the foreign worships was as insatiable and headstrong as the fierce lust of the camel or the wild ass. To protests and warnings her sole reply was: "It is in vain! I love the strangers, and them will I follow!" The outcome of all this wilful apostasy was the shame of defeat and disaster, the humiliation of disappointment, when the helplessness of the stocks and stones, which had supplanted her Heavenly Father, was demonstrated by the course of events. Then she bethought her of the God she had so lightly forsaken, only to hear in His silence a bitterly ironical reference to the multitude of her helpers, the gods of her own creation. The national reverses failed of the effect intended in the counsels of Providence. Her sons had fallen in battle; but instead of repenting of her evil ways, she slew the faithful prophets who warned her of the consequences of her misdeeds (vv. 20-30). It was the crowning sin; the cup of her iniquity was full to overflowing. Indignant at the memory of it, the prophet once more insists that the national crimes are what has put misfortune on the track of the nation; and chiefly, this heinous one of killing the messengers of God like housebreakers caught in the act; and then aggravating their guilt by self-justification, and by resorting to Egypt for that help, which they despaired of obtaining from an outraged God. All such negotiations, past or present, were doomed to failure beforehand; the Divine sentence had gone forth, and it was idle to contend against it (vv. 31-37). Idle also it was to indulge in hopes of the restoration of Divine favour. Just as it was not open to a discarded wife to return to her husband after living with another; so might not Israel be received back into her former position of the Bride of Heaven, after she had "played the harlot with many lovers." Doubtless of late she had given tokens of remembering her forgotten Lord, calling upon the Father who had been the guide of her youth, and deprecating the continuance of His wrath. But the time was long since past, when it was possible to avert the evil consequences of her misdoings. She had, as it were, steadily purposed and wrought out her own evils; both her sins and her sufferings past and to come: the iron sequence could not be broken; the ruin she had courted lay before her in the near future: she had "prevailed." All efforts such as she was now making to stave it off were like a deathbed repentance; in the nature of things, they could not annihilate the past, nor undo what had been done, nor substitute the fruit of holiness for the fruit of sin, the reward of faithfulness and purity for the wages of worldliness, sensuality, and forgetfulness of God.

Thus the discourse starts with impeachment, and ends with irreversible doom. Its tone is comminatory throughout; nowhere do we hear, as in other prophecies, the promise of pardon in return for penitence. Such preaching was necessary, if the nation was to be brought to a due sense of its evil; and the reformation of the eighteenth of Josiah, which was undoubtedly accompanied by a considerable amount of genuine repentance among the governing classes, was in all likelihood furthered by this and similar prophetic orations.20

III.

ISRAEL AND JUDAH: A CONTRAST

Jeremiah iii. 6-iv. 2

The first address of our prophet was throughout of a sombre cast, and the darkness of its close was not relieved by a single ray of hope. It was essentially a comminatory discourse, the purpose of it being to rouse a sinful nation to the sense of its peril, by a faithful picture of its actual condition, which was so different from what it was popularly supposed to be. The veil is torn aside; the real relations between Israel and his God are exposed to view; and it is seen that the inevitable goal of persistence in the course which has brought partial disasters in the past, is certain destruction in the imminent future. It is implied, but not said, that the only thing that can save the nation is a complete reversal of policies hitherto pursued, in Church and State and private life; and it is apparently taken for granted that the thing implied is no longer possible. The last word of the discourse was: "Thou hast purposed and performed the evils, and thou hast conquered" (iii. 5). The address before us forms a striking contrast to this dark picture. It opens a door of hope for the penitent. The heart of the prophet cannot rest in the thought of the utter rejection of his people; the harsh and dreary announcement that his people's woes are self-caused cannot be his last word. "His anger was only love provoked to distraction; here it has come to itself again," and holds out an offer of grace first to that part of the whole nation which needs it most, the fallen kingdom of Ephraim, and then to the entire people. The all Israel of the former discourse is here divided into its two sections, which are contrasted with each other, and then again considered as a united nation. This feature distinguishes the piece from that which begins chap. iv. 3, and which is addressed to "Judah and Jerusalem" rather than to Israel and Judah, like the one before us. An outline of the discourse may be given thus. It is shown that Judah has not taken warning by Iahvah's rejection of the sister kingdom (6-10); and that Ephraim may be pronounced less guilty than Judah, seeing that she had witnessed no such signal example of the Divine vengeance on hardened apostasy. She is, therefore, invited to repent and return to her alienated God, which will involve a return from exile to her own land; and the promise is given of the reunion of the two peoples in a restored Theocracy, having its centre in Mount Zion (11-19). All Israel has rebelled against God; but the prophet hears the cry of universal penitence and supplication ascending to heaven; and Iahvah's gracious answer of acceptance (iii. 20-iv. 2).

The opening section depicts the sin which had brought ruin on Israel, and Judah's readiness in following her example, and refusal to take warning by her fate. This twofold sin is aggravated by an insincere repentance. And Iahvah said unto me, in the days of Josiah the king, Sawest thou what the Turncoat or Recreant Israel did? she would go up every high hill, and under every evergreen tree, and play the harlot there. And methought that after doing all this she would return to Me; but she returned not; and the Traitress, her sister Judah saw it. And I21 saw that when for the very reason that she, the Turncoat Israel, had committed adultery, I had put her away, and given her her bill of divorce, the Traitress Judah, her sister, was not afraid, but she too went off and played the harlot. And so, through the cry (cf. Gen. iv. 10, xviii. 20 sq.) of her harlotry (or read רב for קל, script. defect. through her manifold or abounding harlotry) she polluted the land (וַתַּחֲנֵף ver. 2), in that she committed adultery with the Stone and with the Stock. And yet though she was involved in all this guilt (lit. and even in all this. Perhaps the sin and the penalties of it are identified; and the meaning is: And yet for all this liability: cf. Isa. v. 25), the Traitress Judah returned not unto Me with all her heart (with a whole or undivided heart, with entire sincerity22) but in falsehood saith Iahvah. The example of the northern kingdom is represented as a powerful influence for evil upon Judah. This was only natural; for although from the point of view of religious development Judah is incomparably the more important of the sister kingdoms; the exact contrary is the case as regards political power and predominance. Under strong kings like Omri and Ahab, or again, Jeroboam II., Ephraim was able to assert itself as a first-rate power among the surrounding principalities; and in the case of Athaliah, we have a conspicuous instance of the manner in which Canaanite idolatry might be propagated from Israel to Judah. The prophet declares that the sin of Judah was aggravated by the fact that she had witnessed the ruin of Israel, and yet persisted in the same evil courses of which that ruin was the result. She sinned against light. The fall of Ephraim had verified the predictions of her prophets; yet "she was not afraid," but went on adding to the score of her own offences, and polluting the land with her unfaithfulness to her Divine Spouse. The idea that the very soil of her country was defiled by Judah's idolatry may be illustrated by reference to the well-known words of Ps. cvi. 38: "They shed innocent blood, even the blood of their sons and their daughters whom they sacrificed unto the idols of Canaan; and the land was defiled with the bloodshed." We may also remember Elohim's word to Cain: "The voice of thy brother's blood is crying unto Me from the ground!" (Gen. iv. 10). As Iahvah's special dwelling-place, moreover, the land of Israel was holy; and foreign rites desecrated and profaned it, and made it offensive in His sight. The pollution of it cried to heaven for vengeance on those who had caused it. To such a state had Judah brought her own land, and the very city of the sanctuary; "and yet in all this" – amid this accumulation of sins and liabilities – she turned not to her Lord with her whole heart. The reforms set on foot in the twelfth year of Josiah were but superficial and half-hearted; the people merely acquiesced in them, at the dictation of the court, and gave no sign of any inward change or deep-wrought repentance. The semblance without the reality of sorrow for sin is but a mockery of heaven, and a heinous aggravation of guilt. Hence the sin of Judah was of a deeper dye than that which had destroyed Israel. And Iahvah said unto me, The Turncoat or Recreant Israel hath proven herself more righteous than the Traitress Judah. Who could doubt it, considering that almost all the prophets had borne their witness in Judah; and that, in imitating her sister's idolatry, she had resolutely closed her eyes to the light of truth and reason? On this ground, that Israel has sinned less, and suffered more, the prophet is bidden to hold out to her the hope of Divine mercy. The greatness of her ruin, as well as the lapse of years since the fatal catastrophe, might tend to diminish in the prophet's mind the impression of her guilt; and his patriotic yearning for the restoration of the banished Ten Tribes, who, after all, were the near kindred of Judah, as well as the thought that they had borne their punishment, and thus atoned for their sin (Isa. xl. 2), might cooperate with the desire of kindling in his own countrymen a noble rivalry of repentance, in moving the prophet to obey the impulse which urged him to address himself to Israel. Go thou, and cry these words northward (toward the desolate land of Ephraim), and say: Return, Turncoat or Recreant Israel, saith Iahvah; I will not let My countenance fall at the sight of you (lit. against you, cf. Gen. iv. 5); for I am loving, saith Iahvah, I keep not anger for ever. Only recognise thy guilt, that thou hast rebelled against Iahvah thy God, and hast scattered (or lavished: Ps. cxii. 9) thy ways to the strangers (hast gone now in this direction, now in that, worshipping first one idol and then another; cf. ii. 23; and so, as it were, dividing up and dispersing thy devotion) under every evergreen tree; but My voice ye have not obeyed, saith Iahvah. The invitation, "Return Apostate Israel!" —23שובה משבה יש – contains a play on words, which seems to suggest that the exile of the Ten Tribes was voluntary, or self-imposed; as if, when they turned their backs upon their true God, they had deliberately made choice of the inevitable consequence of that rebellion, and made up their minds to abandon their native land. So close is the connexion, in the prophet's view, between the misfortunes of his people and their sins.

Return, ye apostate children (again there is a play on words – שובו בנים שובבים —Turn back, ye back-turning sons, or ye sons that turn the back to Me) saith Iahvah; for it was I that wedded you (ver. 14), and am, therefore, your proper lord. The expression is not stranger than that which the great prophet of the Return addresses to Zion: "Thy sons shall marry thee." But perhaps we should rather compare another passage of the book of Isaiah, where it is said: "Iahvah, our God! other lords beside Thee have had dominion over us" (בְּעָלוּנוּ Isa. xxvi. 13), and render: For it is I that will be your lord; or perhaps, For it is I that have mastered you, and put down your rebellion by chastisements; and I will take you, one of a city and two of a clan, and will bring you to Zion. As a "city" is elsewhere spoken of as a "thousand" (Mic. v. 1), and a "thousand" (אלף) is synonymous with a "clan" (משפחה), as providing a thousand warriors in the national militia; it is clear that the promise is that one or two representatives of each township in Israel shall be restored from exile to the land of their fathers. In other words, we have here Isaiah's doctrine of the remnant, which he calls a "tenth" (Isa. vi. 13), and of which he declared that "the survivors of the house of Judah that remain, shall again take root downwards, and bear fruit upwards" (Isa. xxxvii. 31). And as Zion is the goal of the returning exiles, we may see, as doubtless the prophets saw, a kind of anticipation and foreshadowing of the future in the few scattered members of the northern tribes of Asher, Manasseh and Zebulun, who "humbled themselves," and accepted Hezekiah's invitation to the passover (2 Chron. xxx. 11, 18); and, again, in the authority which Josiah is said to have exercised in the land of the Ten Tribes (2 Chron. xxxiv. 6; cf. 9). We must bear in mind that the prophets do not contemplate the restoration of every individual of the entire nation; but rather the return of a chosen few, a kind of "firstfruits" of Israel, who are to be a "holy seed" (Isa. vi. 13), from which the power of the Supreme will again build up the entire people according to its ancient divisions. So the holy Apostle in the Revelation hears that twelve thousand of each tribe are sealed as servants of God (Rev. vii.).

The happy time of restoration will also be a time of reunion. The estranged tribes will return to their old allegiance. This is implied by the promise, "I will bring you to Zion," and by that of the next verse: And I will give you shepherds after My own heart; and they shall shepherd you with knowledge and wisdom. Obviously, kings of the house of David are meant; the good shepherds of the future are contrasted with the "rebellious" ones of the past (ii. 8). It is the promise of Isaiah (i. 26): "And I will restore thy judges as at the first, and thy counsellors as at the beginning." In this connexion, we may recall the fact that the original schism in Israel was brought about by the folly of evil shepherds. The coming King will resemble not Rehoboam but David. Nor is this all; for It shall come to pass, when ye multiply and become fruitful in the land, in those days, saith Iahvah, men shall not say any more, The ark of the covenant of Iahvah, (or, as LXX., of the Holy One of Israel); nor shall it (the ark) come to mind; nor shall men remember it, nor miss it; nor shall it be made any more (pointing יֵעָשֶׂה although the verb may be impersonal. I do not understand why Hitzig asserts "Man wird keine andere machen (Movers) oder; sie wird nicht wieder gemacht (Ew., Graf) als wäre nicht von der geschichtlichen Lade die Rede, sondern von ihr begrifflich, können die Worte nicht bedeuten." But cf. Exod. xxv. 10; Gen. vi. 14; where the same verb עשה is used. Perhaps, however, the rendering of C. B. Michaelis, which he prefers, is more in accordance with what precedes: nor shall all that be done any more, Gen. xxix. 26, xli. 34. But פקד does not mean nachforschen: cf. 1 Sam. xx. 6, xxv. 15). In that time men will call Jerusalem the throne of Iahvah; and all the nations will gather into it (Gen. i. 9), for the name of Iahvah [at Jerusalem: LXX. om.]; and they (the heathen) will no longer follow the stubbornness of their evil heart (vii. 24; Deut. xxix. 19).