UYeremiya 3:5

Izhibhalo Ezingcwele

5 Uya kuba nenqala ngonaphakade na, ahlale ewugcinile na umsindo? Yabona, uthetha njalonje, wenza ububi, ubufezile.

Bible Verse Review
  from Treasury of Scripure Knowledge

he reserve: Jeremiah 3:12, Psalms 77:7-9, Psalms 85:5, Psalms 103:8, Psalms 103:9, Isaiah 57:16, Isaiah 64:9

thou hast spoken: Ezekiel 22:6, Micah 2:1, Micah 7:3, Zephaniah 3:1-5

Reciprocal: Job 23:7 - There Micah 7:18 - he retaineth Nahum 1:2 - reserveth

Gill's Notes on the Bible

Will he reserve his anger for ever?.... These words may be considered as a continuation of the speech put into their mouths to make to the Lord and plead with him, as well as what follows:

will he keep it to the end? that is, his anger: no; he will not: this is not according to the nature of God; he retains not his anger for ever, Micah 7:18, though, according to some versions, this is to be understood of the sins of these people being reserved and kept forever, as their impudence and obstinacy; so the Syriac and Arabic versions; and to which agrees the Targum,

"is it possible that thy sins should be kept for thee for ever, or the stroke (of punishment) be strengthened upon thee to the end?''

so Kimchi,

"says the prophet, if thou dost this (call him my father, c.) will God reserve thine iniquity for thee for ever, or keep thy sin unto the end? he will not do so but when thou returnest unto him, he will return unto thee, and do thee good; but thou hast not done so.''

The sense is much the same:

behold, thou hast spoken, and done evil things as thou couldest; which were enough to cause the Lord to reserve and keep his anger for ever. There is a double reading here; the Cetib, or writing, is דברתי, "I have spoken"; the prophet had spoken to them to return; or the Lord by the prophet had spoken to them, and put the above words into their mouths, and told them what they should say when they returned to the Lord; "but thou hast done evil things" y; notwithstanding such declarations of grace, and dost continue to do them:

and thou hast prevailed z; as the last clause may be rendered; that I cannot turn away mine anger from thee, but must reserve it, and keep it for ever. The Keri, or reading, is דברת, "thou hast spoken"; thou hast said thou wilt do evil things, and thou hast done them as thou hast said, and hast prevailed; thou hast sinned with all thy might and main, and hast spoken and done as evil things as possibly could be done. Some choose to render the words thus, "if thou hadst spoken"; the words that were put into their mouths before mentioned; "though thou hast done evil things, yet thou wouldest have prevailed" a; that is, with God, to have turned away his anger from thee.

y וחעשי הרעות "sed fecisit mala", Schmidt. z וחוכל "et praevaluisti", Vatablus, Schmidt; "et preavales", Piscator, Gataker; "et evaluisti", Cocceius. a "Si ita loquereris, quanquam mala [plurirma] fecisti, praevaleres", Grotius.

Barnes' Notes on the Bible

Rather, “Will he, the young husband,” retain, “keep up His anger forever!” These words should be joined to Jeremiah 3:4.

Behold ... - Rather, “Behold, thou hast spoken” thus, but thou hast “done evil things” persistently. The King James Version translates as if Judah’s words and deeds were both evil. Really her words were fair, but her deeds proved them to be false.

And here ends the prophecy, most interesting as showing what was the general nature of Jeremiah’s exhortations to his countrymen, during the 14 years of Josiah’s reign. He sets before them God and Israel united by a covenant of marriage, to the conditions of which Yahweh is ever true, while Israel practices with zest every form of idolatry. Therefore, the divine blessing is withheld. It is an honest and manly warning, and the great lesson it teaches us is, that with God nothing avails but a real and heartfelt repentance followed by a life of holiness and sincere devotion to His service.

Jeremiah 3:6-4 - “The Call to Repentance”

The former prophecy ended with the denunciation of God’s perpetual anger because of Israel’s obstinate persistence in sin. Now there is an invitation to repentance, and the assurance of forgiveness. The argument is as follows: Israel had been guilty of apostasy, and therefore God bad put her away. Unwarned by this example her more guilty sister Judah persists in the same sins Jeremiah 3:6-11. Israel therefore is invited to, return to the marriage-covenant by repentance Jeremiah 3:12-14, in which case she and Judah, accepted upon the like condition, shall become joint members of a spiritual theocracy. Jeremiah 3:15-18. The repentance which God requires must be real Jeremiah 3:19-4.

Clarke's Notes on the Bible

Verse Jeremiah 3:5. Will he reserve his anger for ever? — Why should not wrath be continued against thee, as thou continuest transgression against the Lord?