UYeremiya 4:1

Izhibhalo Ezingcwele

1 Ukuba uthe wabuya, Sirayeli, utsho uYehova, wabuyela kum; wawasusa amazothe akho phambi kwam, akwaphalaphala;

Bible Verse Review
  from Treasury of Scripure Knowledge

wilt return: Jeremiah 4:4, Jeremiah 3:12, Jeremiah 3:22

return: Jeremiah 3:1, Jeremiah 3:14, Isaiah 31:6, Hosea 7:16, Hosea 14:1, Joel 2:12

put away: Genesis 35:2, Deuteronomy 27:15, Joshua 24:14, Judges 10:16, 1 Samuel 7:3, 2 Kings 23:13, 2 Kings 23:24, 2 Chronicles 15:8, Ezekiel 11:18, Ezekiel 18:13, Ezekiel 20:7, Ezekiel 20:8, Ezekiel 43:9, Hosea 2:2, Ephesians 4:22-31

then shalt: Jeremiah 15:4, Jeremiah 22:3-5, Jeremiah 24:9, Jeremiah 25:5, Jeremiah 36:3, 2 Chronicles 33:8

Reciprocal: 2 Chronicles 30:6 - turn again Jeremiah 7:5 - For if Jeremiah 8:4 - turn Ezekiel 33:14 - if he Zephaniah 2:3 - Seek ye Zechariah 1:3 - Turn

Gill's Notes on the Bible

If thou wilt return, O Israel, saith the Lord,.... To which they had been encouraged, and as they had promised they would, and said they did, Jeremiah 3:14:

return unto me; with thy whole heart, and not feignedly and hypocritically, as Judah did, Jeremiah 3:10. Some render the words (and the accents require they should be rendered so) "if thou wilt return to me, O Israel, saith the Lord, thou shalt return" l; that is, to thine own land, being now in captivity; or, "thou shalt rest" m; or "have rest"; so Kimchi interprets the last word; see Jeremiah 30:10, and these words may very well be considered as the words of Christ, and as spoken by him, when he entered upon his ministry, who began it with calling the people of the Jews to repentance, and promising to give them rest; and all such who return to God by repentance, and come to Christ by faith, find spiritual rest for their souls now, and shall have an eternal rest hereafter, Matthew 4:17:

and if thou wilt put away thine abominations out of my sight; not only their sins, but their self-righteousness, and dependence upon it; the rites and ceremonies of the old law abolished by Christ, together with the traditions of the elders, by which they made void the commandments of God; all which were abominations in the sight of the Lord, Isaiah 1:13,

then shalt thou not remove; from thine own land again when restored, or further off, into more distant countries, for they were now in captivity; or rather the words may be rendered, not as a promise, but as a continuation of what is before said,

and not move to and fro n; or be unstable and wavering, tossed to and fro with every wind of doctrine, and precept of men; but be established in the faith of the Gospel, and steadfast and immovable in every good work. The Targum is:

"if thou wilt return, O Israel, to my worship, saith the Lord, thy return shall be received before thy decree is sealed; and if thou wilt take away thine abominations from before me, thou shalt not be moved;''

or wander about.

l אם תשוב ישראל נאם יהוה אלי תשוב "si reverteris ad me, O Israel, dicit Jehovah, reverteris", Gataker, m תשוב "quiescas", Vatablus; "quiesce apud me", Calvin. n ולא תנוד "et non vagaberis", Gatatker; "et non instabilis fueris", Cocceius,

Barnes' Notes on the Bible

Return - The repentance of Israel described in Jeremiah 3:21-25 was a hope, and not a reality. The return, literally, would be their restoration to their land; spiritually, their abandoning their sins.

Jeremiah 4:1-2 should be translated as follows:

If thou wouldst return, O Israel, saith Yahweh.

Unto Me thou shalt return:

And if thou wouldst remove thy abominations from before Me,

And not wander to and fro,

But wouldst swear truly, uprightly; and justly

By the living Yahweh;

Then shall the pagan bless themselves ... -

In him - In Yahweh. Two great truths are taught in this verse;

(1) that the Gentiles were to be members of the Church of the Messiah;

(2) that Israel’s special office was to be God’s mediator in this great work.

Thus, Jeremiah is in exact accord with the evangelical teaching of Isaiah.

Clarke's Notes on the Bible

CHAPTER IV

Sequel of the exhortations and promises addressed to Israel in

the preceding chapter, 1, 2.

The prophet then addresses the people of Judah and Jerusalem,

exhorting to repentance and reformation, that the dreadful

visitation with which they were threatened might be averted,

3, 4.

He then sounds the alarm of war, 5, 6.

Nebuchadnezzar, like a fierce lion, is, from the certainty of

the prophecy, represented to be on his march; and the

disastrous event to have been already declared, 7-9.

And as the lying prophets had flattered the people with the

hopes of peace and safety, they are now introduced, (when their

predictions are falsified by the event,) excusing themselves;

and, with matchless effrontery, laying the blame of the

deception upon God, ("And they said," c., so the text is

corrected by Kennicott,) 10.

The prophet immediately resumes his subject and, in the person

of God, denounces again those judgments which were shortly to

be inflicted by Nebuchadnezzar, 11-18.

The approaching desolation of Jerusalem lamented in language

amazingly energetic and exquisitely tender, 19-21.

The incorrigible wickedness of the people the sole cause of

these calamities, 22.

In the remaining verses the prophet describes the sad

catastrophe of Jerusalem by such a beautiful assemblage of the

most striking and afflictive circumstances as form a picture of

a land "swept with the besom of destruction." The earth seems

ready to return to its original chaos; every ray of light is

extinguished, and succeeded by a frightful gloom; the mountains

tremble, and the hills shake, under the dreadful apprehension

of the wrath of Jehovah; all is one awful solitude, where not a

vestige of the human race is to be seen. Even the fowls of

heaven, finding no longer whereon to subsist, are compelled to

migrate; the most fruitful places are become a dark and dreary

desert, and every city is a ruinous heap. To complete the

whole, the dolorous shrieks of Jerusalem, as of a woman in

peculiar agony, break through the frightful gloom; and the

appalled prophet pauses, leaving the reader to reflect on the

dreadful effects of apostasy and idolatry, 23-31.

NOTES ON CHAP. IV

Verse Jeremiah 4:1. Shalt thou not remove. — This was spoken before the Babylonish captivity; and here is a promise that if they will return from their idolatry, they shall not be led into captivity. So, even that positively threatened judgment would have been averted had they returned to the Lord.